Motif

Divine Parent And Holy Child

divine_parent_child

A motif of the Miraculous Child and Sacred Birth family, within the sub-family Unusual Conception, Sacred Birth, and Fertility. Every row below is a tagged passage; each rests on a quote in its source text.

3,634 occurrences

86 traditions

hindu

Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE ORGANS OF THE SOUL IN THE SYSTEM OF KAPILA / ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE.; lines 107-298 confidence: medium

Kapila is reported as called divine, a son of Brahma, an incarnation of Vishnu, a form of Agni, and also born as a son of Vitatha and Devahuti.

Kapila is said to have been a son of Brahma while also being given named birth parents in another reported tradition.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna THE SANKHYA KARIKA. / SUPPLEMENTARY NOTICE / OF THE / NYAYA AND VAISESHIKA SYSTEMS.; lines 5228-5359 confidence: low

Little is known of Gotama or Kanada; Gotama is said to have become subject to fanciful legend almost like Kapila.

The passage reports that Gotama was said to be born at the beginning of the Treta Yuga and to have married Ahalya, daughter of Brahma.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 883-1030 confidence: medium

Arjun stands unmoved like a mountain crest, goes three times around the weapon, and silently prays to Isana.

Arjun is described as born of Indra, filled with Vishnu's might, and praying to Isana before completing the feat.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 889-1036 confidence: medium

Arjun stands by the bow like a mountain crest, circles it three times, prays silently to Isana, bends Drupad's bow, fixes the darts, shoots through the disc, and strikes the target.

Before the feat, Arjun circles the weapon three times and prays to Isana; the passage also describes him as born of Indra and filled with Vishnu's might, and heavenly blossoms and music follow his success.
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Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1249-1393 confidence: high

Narad, the deva-rishi, observes the rite; heavenly wisdom lights his inner eye, and he sees the gathered monarchs as gods incarnate and Krishna as the Highest of the High.

Narad perceives assembled kings as god incarnate and sees Krishna as Narayana, who has assumed mortal birth in the Yadu race.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4643-4671 confidence: high

Bhishma says Karna is Pritha's son, that the Sun inspired his birth, and calls him god-born and a mighty archer.

Karna is identified as Pritha's son; the Sun is said to have inspired his birth, and Bhishma calls him god-born.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4649-4677 confidence: high

Bhishma says, “Karna, thou art Pritha's son”; Pritha bore him unwedded, and “the Sun inspired thy birth.”

Karna is identified as Pritha's son, born through the inspiration of the Sun, and called god-born.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4649-4677 confidence: high

Bhishma says Karna is "Pritha's son," that "the Sun inspired thy birth," and calls him "God-born."

Bhishma reveals that Karna was born of Pritha before marriage and that the Sun inspired his birth, calling him god-born.
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Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6259-6350 confidence: high

Pritha discloses that Karna, thought to be Radha's son and slain by Arjun, was her eldest son; she links him with Surya's lustre, Sun-inspired birth, rings, and armour.

Karna is said to shine with Surya's lustre, to have a birth inspired by the Sun, and to be a mortal man of heavenly birth.
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Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6265-6356 confidence: high

Pritha reveals that Karna, slain by Arjun and formerly thought to be Radha's son, was her eldest son; she says the Sun inspired his birth and he shone with Surya's lustre.

Karna's birth is said to be inspired by the Sun, and he is described with solar lustre.
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Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6265-6356 confidence: high

Pritha reveals: "Offer unto him oblation, Karna was my eldest son!" and says the Sun inspired his birth.

Karna is described as Sun-inspired in birth, shining with Surya's lustre, and as a mortal man of heavenly birth.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 115-258 confidence: high

The passage says the sons of Pandu and Karna were god-born: Yudhishthir from Dharma, Bhima from Vayu, Arjun from Indra, the twins from the Aswin twins, and Karna from Surya, though Karna was believed to be a chariot-driver's son.

The passage explicitly states that the sons of Pandu and Karna are god-born and names their divine fathers or divine twin parents.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 115-258 confidence: high

The passage says the sons of Pandu and Karna were god-born: Yudhishthir from Dharma, Bhima from Vayu, Arjun from Indra, the twins from the Aswin twins, and Karna from Surya, though Karna was believed to be a chariot-driver's son.

Karna is identified as son of Surya while being believed by himself and by others to be the son of a simple chariot-driver.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 121-264 confidence: high

Introductory prose identifies Pandu and Dhrita-rashtra, the Pandava brothers, Duryodhan, Karna, the divine fathers of major heroes, and the Arjun-Karna rivalry, explicitly compared to Achilles and Hector.

The sons of Pandu and Karna are described as god-born, with Dharma, Vayu, Indra, the Aswin twins, and Surya linked to their births.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 121-264 confidence: high

Introductory prose identifies Pandu and Dhrita-rashtra, the Pandava brothers, Duryodhan, Karna, the divine fathers of major heroes, and the Arjun-Karna rivalry, explicitly compared to Achilles and Hector.

Nakula and Sahadeva are identified as twin youngest brothers and as sons of the Aswin twins.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 121-264 confidence: high

The sons of Pandu and Karna are called god-born chiefs; Yudhishthir is son of Dharma, Bhima of Vayu, Arjun of Indra, the twins of the Aswin twins, and Karna of Surya, though Karna is believed to be a chariot-driver's son.

The passage states that each major hero's birth was inspired by a god and names divine fathers for the Pandava brothers and Karna.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 260-406 confidence: high

Drona calls for Arjun, described as "born of mighty INDRA" and filled with "VISHNU'S prowess."

Arjun is described as born of Indra and filled with Vishnu's prowess, while Karna's birth is inspired by the Sun.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 266-412 confidence: high

"Bid him come, the gallant Arjun! pious prince and warrior skilled, / Arjun, born of mighty INDRA, and with VISHNU'S prowess filled."

Arjun is described as born of Indra and filled with Vishnu's prowess, while Karna's birth is linked to the Sun.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 266-412 confidence: high

Drona summons Arjun as a "pious prince and warrior skilled," "born of mighty INDRA," and filled with "VISHNU'S prowess."

Arjun is described as born of Indra and filled with Vishnu's prowess, while Karna is described as born through the Sun's influence and as a portion of solar radiance.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 408-560 confidence: medium

Clouds, lightning, cranes, shadow, and sunshine frame the rivals; Indra watches Arjun and Surya lights Karna; supporters divide; Pritha faints, is revived, and weeps because Karna is her eldest son.

Indra watches over Arjun with father's partial love, while Surya is described as shedding light over Karna.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 414-566 confidence: medium

“Rain-god INDRA over Arjun watched with father's partial love, / Sun-god SURYA over Karna shed his light from far above.”

Indra watches over Arjun with fatherly partiality, while Surya sheds light over Karna during the confrontation.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 414-566 confidence: medium

Clouds and lightning gather; cranes cross the sky; Indra watches over Arjun, Surya sheds light over Karna, Arjun stands in shadow, Karna in sunshine, and supporters align beside them.

Pritha sees her sons in combat and silently weeps because none must know Karna is her eldest son; Indra is also described watching Arjun with father's partial love.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 562-593 confidence: medium

The speaker addresses Bhima, says his and his four brothers' lineage is known, and says amorous gods inspired their birth.

The speaker says Bhima and his four brothers had births inspired by amorous gods.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 568-599 confidence: medium

Bhima is told that his lineage and that of his four brothers is known, and that gods inspired their birth.

Bhima and his four brothers are said to have had their birth inspired by gods.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 568-599 confidence: medium

"Known to me thy lineage Bhima"; gods are said to have inspired the births of Bhima and his four brothers.

The passage says gods inspired the births of Bhima and his four brothers.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: medium

Indra identifies bright aerial beings who went to lower earth for Yudhishthir and were born as his children through Drupad’s daughter.

Karna’s birth is associated with the Sun, and Draupadi’s children are described as bright aerial beings who took birth through Drupad’s daughter.
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The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70824-70935 confidence: high

Agni is lit in sea and waters and in the breast of heaven; he stands in a third high region where Steers increase him in the waters’ bosom.

Agni is repeatedly described as born or engendered in cosmic and ritual settings, including waters and heaven, by Father Dyaus, and in human houses.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 4. / KEITEL O / ARANYAKA II / KEITH LP; lines 98319-98417 confidence: high

Mind creates the waters and Varuna; the waters yield faith, Varuna preserves offspring by law, and both serve mind as parent. The knower's world extends as far as the waters and Varuna extend.

Mind is parent to the waters and Varuna, and the passage uses father-son language to explain mutual belonging of cause and effect.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 7, / ARANYAKA III / ADHYAYA 1. / KEITH R; lines 100412-100493 confidence: low

“Speech indeed is the mother, breath the son.”

The passage explicitly states that speech is the mother and breath the son, then cites a verse about mother and son-like mutual absorption.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 7, / ARANYAKA III / ADHYAYA 1. / KEITH R; lines 100496-100544 confidence: high

The union is identified as Aditi, and Aditi is described as all that exists, including father, mother, child, and begetting.

Aditi is described as all that exists, including father, mother, child, and begetting, and is quoted as mother, father, and son.
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The Hymns of the Rigveda, Complete 2 Volumes AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373; lines 24419-24577 confidence: medium

King Universal is borne to different quarters, described as lying on couches, while one Mother rests and another feeds the Infant; the note identifies the figure as Agni and gives possible identifications for the mothers.

Agni is represented as an Infant or Child of two Mothers, while two Cows, Mother and Daughter, give suck and Earth licks a calf.
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The Hymns of the Rigveda, Complete 2 Volumes APMN 31. THE RIGVEDA. 347 / HYMN 36.) HE RIGVEDA. 357 / AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67; lines 23580-23705 confidence: high

When the young Bull came into existence he longed for pressed Soma; on his birth day he drank the plant's milk nourished by mountains, poured by his mother in his father's dwelling.

Indra springs into existence as the young Bull, longs for Soma, drinks plant-milk on his birth day, and is connected with mother, father, and engendering by Gods, Heaven, and Earth.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80245-80396 confidence: medium

Agni has life-power and fame; his fires blaze; he gives strength and food; he lifts himself in light; he visits both Mothers as Son and joins earth and heaven; Jatavedas is addressed as Son of Strength.

Agni visits both Mothers as Son and joins or fills earth and heaven.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 28417-28615 confidence: medium

The Ribhus' aged parents, worn with length of days, are made young again so that they move at will.

The Ribhus are said to have made their aged parents young again so that they moved at will.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 29318-29509 confidence: medium

Splendid light mounts eastward from darkness; the Dawns, Daughters of Heaven, bring welfare, mount eastward like pillars, unbar the portals of the fold of darkness, and urge liberal givers while niggards sleep.

Dawn is repeatedly called Daughter of Heaven and is also called Mother of the Kine, while bestowing welfare, wealth, children, and vigor.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 29999-30176 confidence: medium

At the start of Hymn II to Agni, the youthful mother keeps the boy in secret close to her, does not yield him to the father, and people see his unfading face when he lies on the arm.

The hymn describes a mother keeping a boy in secret, withholding him from the father, and the child being seen when carried; another line says the consort-queen has borne him.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 30179-30355 confidence: medium

Ancient fathers served Agni with offerings as envoy; Agni is addressed with father and child language, and the note explains the sacrificer as supporting Agni with oblations and being cherished as a son.

Agni is called Eternal Father and Child of Power, while the notes describe the sacrificer as Agni's father through oblations and as one cherished like a son.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 77029-77176 confidence: medium

Indra is asked to be gracious; Soma to meditate happiness; Indra is said to have given body, song, and strength; Brihaspati lengthens life; sacrifice is called Manu, Providence, and Sire. A note explains Manu as father of Aryan men and sacrifice as supporting existence and preservation.

The hymn states that sacrifice is Manu, Providence, and Sire, and the note explains Manu as father of Aryan men and sacrifice as the basis of existence and preservation.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 13882-14036 confidence: medium

The Steed comes to the noblest mansion and to its Father and Mother; it will approach the Gods and declare good gifts to the offerer.

The Steed is said to come to its Father and Mother, which the note identifies as Heaven and Earth.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14039-14207 confidence: medium

“Yoked was the Mother to the boon Cow’s car-pole”; the Infant rested in clouds; the Calf lowed and looked on the Mother-Cow.

The Mother is also a Cow, is linked with an Infant or Calf, and later questions ask about the Calf’s father and the Cow’s movement between realms.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14210-14338 confidence: high

“Ushas or Dawn hath risen between heaven and earth, carrying with her the young Sun her offspring.”

Ushas is explicitly called mother and carries the young Sun as her offspring.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14340-14513 confidence: medium

Dyaus is Father and begetter; great earth is kin and Mother; between the world-halves is the birthplace where the Father laid the Daughter’s germ. The note explains the Father as Dyaus and the Daughter as Earth whose fertility depends on rain.

Dyaus is Father and begetter, earth is Mother and Daughter, and the Father lays the Daughter’s germ in the cosmic birthplace.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14855-15022 confidence: medium

Prishni brings forth the glittering army of the restless Maruts for mighty battle; they are nurtured together, beget the monster, and look for strengthening food.

Prishni brings forth the glittering army of the restless Maruts, and a note identifies her as their mother.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR; lines 15819-15989 confidence: high

The hymn asks which of Heaven and Earth is elder and how they were born, says they support all things as Day and Night roll on a car, and asks them to protect like parents protecting a son.

Heaven and Earth are called Parents of Gods, Father and Mother, and protectors, and human protection is compared to a son on his parents' bosom.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR; lines 16352-16498 confidence: medium

“Heaven is your Sire, your Mother Earth, Soma your Brother, Aditi Your Sister.”

The addressed venomous beings are told that Heaven is their sire, Earth their mother, Soma their brother, and Aditi their sister.
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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 73975-74139 confidence: high

The Maruts are described as youths with ornaments, a noble band, Sons of Dyaus, Sons of Aditi, extending beyond earth and heaven, and destroyers of the wicked.

The Maruts are called Sons of Dyaus and Sons of Aditi, and later Sons of a beauteous Dame.
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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 74142-74311 confidence: medium

Agni is compared to a child creeping through bushes, seeking his mother's secret bosom, and finding food deep in the earth's recesses.

Agni is likened to a child, and the hymn states that the infant at birth devours his parents; the note identifies the parents as the fire-sticks from which Agni is produced.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151; lines 9589-9769 confidence: medium

Dawns are linked with sons, heroes, kine, horses, and wealth for the oblation-bringer and Soma-presser; Dawn is called Mother of Gods, Aditi's form, and ensign of sacrifice; Mitra, Varuna, Aditi, Sindhu, Earth, and Heaven are invoked.

Dawn is called Mother of Gods, and Rudra is called Father of the Maruts.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 39896-40050 confidence: medium

"ye Waters" are asked for protection and called "motherly physicians" and "parents of all that standeth, all that moveth."

The Waters are described as motherly physicians and as parents of all standing and moving beings.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 40053-40222 confidence: high

"O Heaven our Father, Earth our guileless Mother, O Brother Agni"; the speaker also asks not to suffer for others' sin.

Heaven is addressed as father, Earth as mother, and Agni as brother in a prayer for blessing.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 40573-40775 confidence: low

Commentary says the deities gave to Suryā; the formula suggests birth rather than marriage; Pūṣan is described as lover of his mother, and Suryā may be spouse, mother, and sister in relation to Pūṣan.

The commentary on Suryā and Pūṣan states that the formula suggests birth rather than marriage and discusses mother, spouse, and sister relations.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 40968-41126 confidence: high

Dawn rises radiant in white splendour like waters, makes paths easy, shines to heaven, bares her bosom, is borne by red kine, chases foes, repels darkness, passes hills and waters, and is called Daughter of Heaven.

Dawn is repeatedly called Child or Daughter of Heaven and acts as a luminous goddess who repels darkness and night shadows.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 41129-41291 confidence: high

The hymn names the general category Cow as wondrous; one cow swells for milking, and Prisni has drained her fair bright udder once. The note identifies Prisni as Cow of the firmament and connects the single milking with bringing forth the Maruts, citing VI.48.22.

The Maruts are sons or brood of Rudra, while Mother Prisni receives their germ and is linked with Cow and milking imagery around their coming forth.
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The Hymns of the Rigveda, Complete 2 Volumes B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517; lines 33776-33930 confidence: medium

The concluding stanzas speak of coming with gods and splendid princes to gifts, name Prishni as Mother-cow and Rudra as Sire, and say the seven-times-seven Mighty Ones gave a hundred gifts and wealth in cattle and steeds at Yamuna.

The poem names Prishni as Mother-cow and Rudra as Sire of the Mighty Ones; the note treats this as figurative for the Sakins or as Marut identification.
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The Hymns of the Rigveda, Complete 2 Volumes B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517; lines 34107-34290 confidence: medium

Hymn LVII invokes the Maruts, addressed as Rudras, to come with Indra on a golden car; the hymn is an offering likened to heavenly springs for one who thirsts; the Maruts are wise, armed with many weapons, equipped with horses and cars, and called Sons of Prisni.

The Maruts are explicitly called Sons of Prisni in the invocation.
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The Hymns of the Rigveda, Complete 2 Volumes B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517; lines 34292-34451 confidence: high

The Maruts bear spears and weapons, are asked for cattle, steeds, cars, heroes, high distinction, help, and favor, are called Children of Rudra, and are described as immortal youthful dwellers on lofty mountains.

The Maruts are called Children or Sons of Rudra and Sons of Prisni, and a note identifies Rodasi as their mother.
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The Hymns of the Rigveda, Complete 2 Volumes B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517; lines 34454-34626 confidence: high

The Maruts are compared to young suitors and lordly car-riders adorned with golden splendours; none is eldest or youngest, they grow as brothers, and Rudra and Prishni are invoked in relation to them.

The Maruts are described as brothers, with Rudra named as sire and Prishni identified as milk-pouring mother.
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The Hymns of the Rigveda, Complete 2 Volumes B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517; lines 34751-34935 confidence: low

The speakers address Mitra and Varuna for aid; Mitra gives a way out of misery, the speakers seek Mitra’s shelter and Varuna’s care, and the deities are asked to guard chiefs and Rishis when they quaff milk.

The speakers ask to dwell in Mitra’s shelter, guarded by care, 'as sons of Varuna.'
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 1923-2088 confidence: medium

The speaker asks which immortal god can restore the worshippers to mighty Aditi so father and mother may be seen; Agni is named as the god who shall restore them.

The speaker asks which immortal god can restore the worshippers to mighty Aditi so that father and mother may be seen, and Agni is named as the restorer.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 2457-2619 confidence: high

Dawn is addressed as immortal and radiant; the speaker asks what mortal enjoys or loves her, says she has been in their thoughts near or far, calls her red-hued and like a dappled mare, names her Daughter of the Sky, and asks her to send riches.

Dawn is directly addressed as Daughter of the Sky, and the note identifies Ushas/Dawn as daughter of personified Heaven.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 3273-3457 confidence: medium

The Kanvas are told to sing to the Maruts, a resplendent band on a car; the Maruts are self-luminous, born together with spotted deer, accompanied by spears, swords, ornaments, and whips, and praised as a bull among cows strengthened by rain.

The Maruts are described as born together and as having strength to issue from their Mother; they are later called Sons.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 3460-3557 confidence: high

The addressed gods are asked to take the petitioners by both hands like a dear sire taking his son; sacred grass is clipped for them.

The passage compares divine aid to a sire taking a son by the hands, calls the Maruts sons borne by Prisni and sons of Rudra, and uses a mother-youngling image for lightning.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 25872-26029 confidence: medium

The passage describes secret milk, opened cow-stalls, the Bird protecting a station, a radiant Cow discovering a bright apparition, and Agni remembering Prisni’s secret treasure; notes gloss the Bird as Sun, the radiant Cow as Dawn, and Agni’s Parents as Heaven and Earth.

Agni is described with Parents, Mother and Sire, and twice-five sisters who engender him.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 26758-26927 confidence: high

“This is the ancient and accepted pathway by which all Gods have come into existence,” with a warning that otherwise one might destroy his mother.

The hymn describes an ancient birth-path for the gods, a refusal of the normal passage, an oblique birth from the side, danger to the mother, an extraordinary gestation, and the newborn Indra filling earth and heaven.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 26929-27084 confidence: medium

Notes identify Indra as unborn speaker in one passage, mention Aditi's defense of her son because his gestation was marvelous, and gloss the girdling rock as a cloud-prison from which Indra freed waters.

Notes mention marvelous gestation; stanzas describe Indra as Aditi's son or infant, cast away, swallowed by Kushava, aided by waters, and rising in vigor.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 26929-27084 confidence: medium

The mother says she cast off her own offspring; Kushava swallowed him; waters were gracious to the infant; Indra rose in conquering vigor. The note gives alternate explanations of Kushava.

The mother casts off or leaves Indra; the note interprets a question as involving a father who tried to kill Indra and whom Indra slew.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 28318-28414 confidence: medium

The Ribhus helped their Parents and the Asvins, formed the milch-cow and pair of horses, made armor, separated heaven and earth, and made good offspring.

The Ribhus are called Children or Sons and are said to help their Parents and make them youthful.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299; lines 19129-19282 confidence: medium

"Father of Maruts... exclude us not from looking on the sunlight... may we transplant us, Rudra, in our children."

Rudra is directly addressed as Father of Maruts, and a birth/origin line links Rudra, the Maruts, and Prisni's radiant lap.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299; lines 19462-19647 confidence: high

Horse birth and sunlight are linked with an indestructible distant being; the Son of Waters gathers strength in waters, shines for his worshipper, gives treasures, and is associated with worlds as branches and plants born from him.

The figure is called Son of Waters, the notes call Agni an unborn babe within waters, and the verse describes infant-like sucking, kissing, and feeding by the waters.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299; lines 19650-19812 confidence: high

Agni’s household light spreads through dwellings; the Mother gives her Son a portion. The note identifies the Mother as Ushas or Dawn, the Son as Agni, and describes Agni as rekindled in the morning.

The Mother gives her Son Agni a portion, and the note identifies the Mother as Ushas or Dawn and the Son as Agni.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618 / HYMN 67. THE RIQVEDA. 680; lines 41293-41487 confidence: medium

Mitra-Varuna are addressed as Two Gods and Boon-Givers; the speaker offers homage, asks for a guarded dwelling, and says they urge men to labour as Work-Controllers.

Mitra-Varuna are addressed as Two Gods and are said to have been borne by Aditi as babes in proper season.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401; lines 68131-68314 confidence: medium

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

Saranyu is connected with the Asvin brothers and with two twinned pairs of children; the notes identify Yama and Yami and the Asvins as those pairs.
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The Hymns of the Rigveda, Complete 2 Volumes CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121; lines 7868-8021 confidence: low

The opening of the next Agni hymn says that two unlike beings travel to fair goals and successively nourish an infant; one bears a golden-coloured, bright, godlike babe.

The next hymn's opening describes two unlike beings who successively nourish an infant and one who bears a golden, bright, godlike babe.
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The Hymns of the Rigveda, Complete 2 Volumes CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121; lines 8023-8206 confidence: medium

Matarisvan is rich, treasure-bearing, and light-winning; the gods possess wealth-bestowing Agni; Night and Dawn suckle one infant, who shines golden between heaven and earth.

Night and Dawn or Day and Night suckle one same infant, identified in the note as Agni.
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The Hymns of the Rigveda, Complete 2 Volumes ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363; lines 65283-65465 confidence: medium

Soma flows to bowls and saucers for Indra, is chariot-borne and sun-bright, pervades his Daughter’s forms, finds a threefold refuge in waters, and goes singing like a priest to assemblies.

The passage mentions Soma pervading his Daughter’s forms, and the note identifies Earth as the daughter whose forms are grass, herbs, and shrubs.
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The Hymns of the Rigveda, Complete 2 Volumes ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363; lines 65670-65797 confidence: high

Hymn CII begins with the Child blended with streams, occupying a secret dear place near Trita's pressing-stones through seven lights of sacrifice. Notes identify Soma as the Child and explain Trita's heavenly Soma preparation for Indra and the seven lights as likely sacrificial fire rays or tongues.

Soma is called Child and Babe, is said to be generated, is taught by the Mothers Seven at birth, and is adorned by the young Parents of the rite.
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The Hymns of the Rigveda, Complete 2 Volumes FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR; lines 9070-9232 confidence: high

The Ribhus form a cow from a skin, bring the mother near her calf, and make their aged Parents youthful as before.

The Ribhus make their aged Parents youthful as before; the note identifies the Parents as Heaven and Earth.
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The Hymns of the Rigveda, Complete 2 Volumes FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR; lines 9526-9586 confidence: high

Dawn is described as Child of Heaven, young Maid in shining raiment, sovereign Lady of earthly treasure, and auspicious Dawn.

Dawn is explicitly described as the Child of Heaven.
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The Hymns of the Rigveda, Complete 2 Volumes FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299 / HYMN 40.) THE RIGVEDA. B09; lines 19814-19956 confidence: high

Soma and Pishan are called parents of riches, earth, and high heaven, protectors of the whole world, and a centre of eternal life; at their birth all gods rejoice, darkness vanishes, and Indra generates warm milk with them.

Soma and Pishan are called parents of riches, earth, high heaven, and, in one case, all creatures.
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The Hymns of the Rigveda, Complete 2 Volumes FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE; lines 63322-63485 confidence: medium

Soma is called “The Speaker,” “Master of this hymn,” and “the Tongue of sacrifice”; the Son makes “the third secret name of Mother and of Sire.”

The Son makes a third secret name of Mother and Sire, while Heaven and Earth are also named as Parents and illuminated by Soma.
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The Hymns of the Rigveda, Complete 2 Volumes FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE; lines 63625-63752 confidence: medium

“Parjanya is the Father of the Mighty Bird”; the verse says his home is on mountains and in earth’s centre, and that waters, the Sisters, have flowed to the kine.

Parjanya is explicitly called the Father of the Mighty Bird, and Soma is also addressed as a child of Pajra in the passage.
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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 10536-10697 confidence: low

Heaven and Earth rejoice at Indra's exploit; Vritra, called a boar amid the waters, is sent to sleep with Indra's thunder.

The notes identify Heaven and Earth as swift-moving Parents, and the passage invokes Heaven and Earth as deities.
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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 11797-12015 confidence: medium

For Vayu, radiant Dawns broaden bright garments in the sky; a nectar-yielding Cow pours rich treasures; Vayu has engendered the Marut host from the womb of heaven. The note glosses the Cow as yielding nectar or food for the Gods.

Vayu is said to have engendered the Marut host from the womb of heaven.
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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 12207-12367 confidence: medium

Agni is seated by the altar; food is brought as his place of birth; he is clothed with hymn like a robe and linked with a car of light dispelling gloom. The note identifies the food as clarified butter oblation.

Agni is described as seated near the altar with food as a place of birth, a child of double birth grasping triple food, with swallowed material growing anew and parents hastening to the babe.
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The Hymns of the Rigveda, Complete 2 Volumes HYHN 45.) THE RIGVEDA. 191 / HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357; lines 56615-56801 confidence: medium

The speakers ask Indra, Vishnu, the Asvins, and the Maruts to regard them as kith and kin, set forth old brotherhood and kinship in the Mother's womb, and ask the Bounteous Gods to come with Indra as chief.

The speakers describe themselves and the invoked deities as kith and kin, set forth brotherhood, and locate that kinship in the Mother's womb; the note identifies the Mother as Aditi.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET; lines 47721-47898 confidence: high

Heaven and Earth are called Brihaspati’s divine parents; prayer is asked to gain fair passage; enemies are to be destroyed; Brihaspati and Indra are called lords of wealth in earth and heaven.

Heaven and Earth are called Brihaspati’s divine parents, and Indra’s Mother tells newly born Indra of his future greatness.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET; lines 48068-48221 confidence: medium

A figure alternates between sterility and begetting, changes form, and is linked with Father’s flow bedewing Mother, nourishment of Sire and son, all living creatures, three heavens, waters, and three reservoirs.

The passage uses Father, Mother, Sire, son, rain-flow, and impregnation imagery to describe rain nourishing offspring and living beings.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447; lines 70938-71088 confidence: high

Agni is said to be engendered by Heaven and Earth, Waters, Tvashtar, and Bhrigus; Matarisvan and the Gods fashioned him holy for man and first to be entreated.

Agni is engendered by Heaven and Earth, Waters, Tvashtar, and Bhrigus; a note also reports Vikuntha as Indra’s second mother.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447; lines 70938-71088 confidence: medium

Indra speaks as first possessor and gatherer of wealth; creatures call on him as on a father; he gives enjoyment to the gift-giver, supports Atharvan, brings kine to Trita from the Dragon’s grasp, strips Dasyus of might, and gives cattle-stalls to Matarisvan and Dadhyach.

Indra says living creatures call on him as on a father and that he gives enjoyment to the gift-giver.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447; lines 71620-71794 confidence: high

“from thy body thou hast generated… the Mother and the Father”; Indra also has “four supremest natures.”

Indra is said to generate the Mother and Father from his own body; the note identifies them as Earth and Heaven, parents of all.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 16501-16632 confidence: medium

Agni is approached as lord and king in the house; worshippers seek him as father, brother, son, and friend, and he guards from attack and helps the sacrifice.

Agni is addressed as father, brother, son, and trusty friend in relation to those who worship him.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 3944-4102 confidence: medium

Soma or Indu is asked to grant the glory of a hundred men, renown of chiefs, and a share of strength; the speakers are called children of immortal Soma at the highest place of holy law.

The Soma section addresses the worshippers as children of immortal Soma.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 4282-4435 confidence: medium

Ushas is addressed as Dawn, Daughter of the Sky, Goddess, Lady of the Light, and Bounteous One, and is asked to dawn with prosperity, glory, and riches.

Ushas is repeatedly addressed as Daughter of the Sky.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5673-5825 confidence: high

“They spring to birth... divine, the youths of Rudra... The purifiers... scattering rain-drops down.”

The Maruts are repeatedly identified through Rudra, as youths of Rudra and progeny of Rudra.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5991-6132 confidence: high

Notes state that men desire children and receive them as a reward for faithful worship of Agni; Agni is described as the House-Friend and guardian of every house as household fire.

Agni is household fire, born in the dwelling like a son, and also called Father of Gods and their Son.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 6901-7100 confidence: medium

The Maruts, Rudra's Sons, are swift and strong, increase heaven and earth, delight in sacrifices, have an abode in heaven, sing praise, generate might, and are sons whom Prsni bore.

The Maruts are called Rudra's Sons and sons whom Prsni bore.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 7103-7252 confidence: high

The notes identify the Maruts or Storm-Gods as sons of Rudra and Prisni; the hymn also calls them Children of the Cow.

The Maruts are explicitly called sons of Rudra and Prisni and Children of the Cow.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 63879-64045 confidence: medium

The Gandharva rises to heaven’s vault, beholds forms and figures, shines with a ray, and lights both worlds, the Parents.

Soma is called Father and begetter of the Gods, lights both worlds called the Parents, and summons his own primeval Sire.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 64188-64350 confidence: high

Indu is praised as well-armed god, curse-queller, guardian, father and begetter of gods, supporter of heaven and earth, Rishi, Sage, Champion, and discoverer of hidden nature and the Cows’ concealed title.

Indu is called father and begetter of the gods, buttress of the heavens, and supporter of earth.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 64709-64899 confidence: high

Soma is asked to flow for prosperity and is called father of hymns, earth, heaven, Agni, Indra, and Vishnu, progenitor of Surya, Brahman of gods, leader of poets, rishi of sages, bull, falcon, and axe; he sings over the cleansing sieve.

Soma is explicitly called father of holy hymns, earth, heaven, Agni, Indra, and Vishnu, and progenitor of Surya.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 65208-65280 confidence: medium

Soma’s streams are poured from heaven and then through the filter with sweetness; the hymn asks for family success and safety, says the race of kine is Soma’s gift, and says Soma made Surya bright.

The hymn uses a son-father simile, and the note explicitly says the Soma juice is regarded as the son of the sacrificer who causes it to be prepared.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 304 HE RIGVEDA, 517 / AYMN 74.3 LHE RIGVEDA., 541 / HYMN 78.) THE RIGVEDA, B45 / HYMN 86.) ' DHE RIGVEDA, BAT; lines 35511-35686 confidence: high

Dawn, Daughter of the Sky, is urged to shine forth, perform her task, and continue bestowing upon singers of her praise.

Dawn is repeatedly called Daughter of the Sky and Child of Heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 33.J THE RIGVEDA. 299 / HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD.; lines 20148-20274 confidence: medium

“The Gods discovered in the midst of waters beautiful Agni with the Sisters’ labour”; Agni is also allied by birth to Heaven and Earth.

Agni is linked by birth to Heaven and Earth, to paired Mighty Mothers, to a Father’s bosom, and to a Sire and Maker.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7 / CAPER / FAIYHN 91.) THE RIGVEDA. 115; lines 7684-7735 confidence: high

Dawn’s brightness spreads and drives away the darksome monster; Heaven’s Daughter attains splendor compared to colors decorating the sacrificial post.

Dawn is called Heaven’s Daughter and Heaven’s radiant Daughter.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS / HYMN 5.) , THE RIGVEDA. AT; lines 30755-30968 confidence: medium

Agni is called “The watchful Guardian of the people” and is described with “oil upon his face” and a “high heaven-touching flame.”

Agni is repeatedly described as born: from two Mothers, from Vivasvin, by attrition, and as newly born before conquering assailants.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20277-20448 confidence: medium

Agni is praised as light-shedder, begetter of dawn-lights, youthful, and Child of Floods.

Agni is called Child of Floods and Child of two Mothers, with the note giving Heaven and Earth or fire-sticks as possible referents for the mothers.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20451-20636 confidence: high

"Agni sprang into being, magnifying both his Parents, Heaven and Earth."

Agni is said to magnify both his parents, identified as Heaven and Earth.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20639-20812 confidence: medium

Agni is invited to come duly kindled with the gods and Indra; Aditi, called happy Mother, is invited to sit on the grass, and the Hail is to delight the immortal gods.

Agni is described as born suddenly, nourished by plants and oil, placed in his Parents' lap, and as renewing his Mothers; Aditi is also invoked as Mother.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20814-20934 confidence: medium

Heaven, Earth, and the gods establish Agni as priest; Agni is seated between Heaven and Earth; nectar-yielding Cows are named; Agni spreads earth and heaven and is born envoy and leader.

Heaven and Earth are named as Mothers or Parents, frame the space traversed by the tones, and are involved in Agni’s worship and the granting of length of days.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20937-21121 confidence: medium

Mortals choose Agni as divine help; he is called the Waters' Child and is said to have gone to mother streams and returned from afar.

Agni is explicitly called the Waters' Child and is linked to mother streams and floods.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21348-21533 confidence: medium

“Agni, the Son of Strength, whose car is lightning, whose hair is flame, hath shown on earth his lustre.”

Agni is called Son of Strength, the speaker’s laud is compared to a true-born infant, and Agni is asked to be kind as friend, sire, and mother.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21536-21733 confidence: medium

The worshipper presents Agni with fuel, oil, prayer, and a hymn for strength, conquest, and treasures; Agni, called Son of Strength, is asked to grant vital power and riches to those who serve him, including the Visvimitras.

Agni is called Son of Strength and Child of Order, and his Mothers are identified as fire-sticks from which he springs to life.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21736-21941 confidence: high

Agni is called sapient Son of Dyaus and Child of Earth, asked to bring the gods, said to light Earth and Heaven, invited with Indra to drink Soma, and described as enkindled in the floods’ home; the note glosses that home as the firmament of aerial waters.

Agni is named Son of Dyaus and Child of Earth, and later appears in his parents’ bosom with Earth and Heaven addressed.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21944-22133 confidence: medium

Agni is described as germ of beings, sire of active strength, bull, horse-bearer of the gods, and object of oblations.

Agni is called Son of Strength, germ, babe, and newborn infant, and is described as formed in Mother and glowing in Mother's bosom or lap.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 50769-50963 confidence: medium

A mortal is to offer prayer for the Adityas' grace and aid; their paths are unmolested by enemies, and Bhaga, Savitar, Varuna, Mitra, Aryaman, Aditi, and the Sons of Aditi are invoked for shelter, guarding, and rescue from woe.

The hymn refers to the Sons of Aditi and invokes Aditi and the Adityas for guarding, shelter, removal of enmity, and rescue from woe.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 51155-51329 confidence: medium

The Maruts are invited as swift travellers with cars, food, and love to sacrifice; they are called Rudra's Sons, Vishnu's band, and senders of rain.

The Maruts are called Rudra's Sons and the brood of Creator Dyaus, while also being identified as Vishnu's band.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 51928-52083 confidence: medium

Hymn XXV opens by worshipping Mitra and Varuna as guardians of All, faithful to Law, like charioteers, high-born sons from of old; Aditi, Mighty Mother, brought forth the wealthy Twain.

Mitra and Varuna are repeatedly called the Twain or two sons, are brought forth by Aditi, and function together as law-guarding sovereigns; the Asvin Pair/Nasatyas also appear as a protective pair.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE; lines 33419-33555 confidence: medium

The figure called Steer, Sea, Red Bird with strong wings, and gay-hued Stone enters the Primeval Father's dwelling and guards mid-air; the note identifies him as the Sun and the Primeval Father as Dyaus or Heaven.

The solar figure is separate from his Mother, enters the Primeval Father's dwelling, is supported by Heaven and Earth, and is clothed by Mothers as their offspring.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 58.) HE RIGVEDA, 385 / EY MN 62.) PHE RIGVEDA., 589 / BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305; lines 25431-25597 confidence: medium

"May we, seven sages first in rank, engender, from Dawn the Mother... May we, Angirases, be sons of Heaven, and, radiant, burst the wealth-containing mountain."

The speakers invoke Dawn as Mother, ask to engender ordainers, and identify the Angirases as sons of Heaven; the note discusses Fathers united with Dawn to beget male children.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 67. THE RIQVEDA. 680 / HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH.; lines 42328-42496 confidence: medium

Agni is praised as wise though young, born of his Mother, seizing forests with bright teeth, shining for man, deathless among mortals, and an unborn Babe supported by plants, trees, and earth.

Agni is described as born of his Mother, youthful, and also as an unborn Babe supported by plants and trees and borne by earth.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 67. THE RIQVEDA. 680 / HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH.; lines 42499-42662 confidence: medium

Agni Vaisvanara in his Parents' bosom hath found the choicest seat in earth and heaven.

Agni is described in relation to Parents, Mothers, Heaven and Earth, and as Child of Waters.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 43255-43408 confidence: medium

Indra fills both worlds with might, brandishes thunder, is gratified with Soma at the banquet, is described through Bull birth imagery, and is called chief of men and leader of armies.

The hymn states that a Bull begot the Bull and that a strong Mother brought him forth, immediately identifying the figure as chief of men and leader of armies.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 43577-43737 confidence: medium

The hymn states that unpressed Soma does not gladden Indra and that pressed juices please him as hymns are chanted; priests call him to aid as sons invoke their father.

Priests are said to call Indra to aid as sons invoke their father.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 43740-43932 confidence: medium

Earlier sages whom Indra heard are called human beings; the speaker invokes Indra Maghavan as Providence and as a Father, and asks that he grant riches and blessings.

The speaker invokes Indra as Providence and as a Father, and later calls him Friend and protective coat of mail.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 43935-44134 confidence: high

The speaker longs for wealth and calls on Indra, the Thunderer with the strong right hand, as a son calls on his father; Indra is asked to hear prayer and bestow wealth.

The speaker calls Indra as a son calls a father, later asks him to give wisdom as a father gives wisdom to sons, and says no kinship is better than Indra's.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 44137-44282 confidence: high

Vasishtha is called priest, son of Varuna and Mitra, born of their love for Urvasi; the Gods laid him as a fallen drop in heavenly fervour on a lotus-blossom.

Vasishtha is explicitly called the son of Varuna and Mitra.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 36021-36209 confidence: medium

Those who approached the god's abode with homage gained glory; Agni is magnified as celestial and terrestrial riches, Helper, Preserver, and “Father and Mother of mankind for ever.”

Agni is explicitly called Father and Mother of mankind, and elsewhere is treated in the house as a loved guest, elder, and one claiming protection like a son.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 36371-36536 confidence: high

The Gods generate Agni Vaisvanara, described as messenger of earth, head of heaven, born in holy Order, sage, king, guest of men, and a vessel fit for their mouths.

Agni is born in holy Order, generated by the Gods, treated as an infant when he springs to life, and shines from his Parents.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 36838-37002 confidence: medium

Agni is said to come from heaven from ancient days; the Child eats everlasting food; the Bhrigus establish him as a Friend high-flaming in wood.

The note glosses the Child as born of fire-sticks or of Heaven and Earth, while the hymn says he comes from heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 37004-37225 confidence: medium

Those helped by Agni overcome foes; Agni is asked to cast down devouring fiends, win wealth by war, bring riches and hero sons, slay demons, protect from sinners, shelter Bharadvaja, slay Vritras, send wealth, bring progeny-winning devotion, and break forts.

Agni is called Father's Father, described as shining in his Mother's everlasting side, addressed as Child of Strength, and compared to a newborn infant.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 37228-37401 confidence: medium

Indra spreads earth, props heaven, and supports both worlds, described as young Mothers whose sons are Gods.

The verse calls the two worlds Mothers with divine sons, and the editorial note says Heaven and Earth are frequently parents of the Gods and compares this to a heaven-earth marriage pattern.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86356-86469 confidence: high

Prajapati loves his own daughter, identified as sky or Usas, becomes a stag/deer, and the gods see the act and seek someone to punish him.

Prajapati feels love toward his own daughter and becomes a stag/deer in approaching her.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN. 82.) FRE RIGVEDA. 290 / PALETTE / VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263; lines 58614-58812 confidence: medium

The speakers call Indra as milkers call a cow; he is described as sire, giver of horses and kine, guarder of both races, fourth Aditya, and associated with Amrit in heaven.

Indra or the invoked deity is called 'our Sire' and asked to give wealth, horses, kine, food, and progeny.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83324-83447 confidence: medium

Soma the king is called the embryo of sky and earth, and homage is paid to sky and earth.

Soma the king is called the embryo of sky and earth.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290 / PALETTE; lines 57734-57909 confidence: high

Indra is addressed: 'thou hast ever been a Mother and a Sire to us'; the hymn asks him to grant heroic strength.

Indra is addressed as Mother, Sire, and father, and the passage uses a mother-cows-and-calf simile for Earth and Heaven clinging to his might.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290 / PALETTE; lines 57912-58106 confidence: medium

The true Red Treasure is identified in the note as the Sun, called the one Son born of the Three: heaven, mid-air, and earth.

The Sun is called one Son born of the Three, and Aditi is described as Mother, Daughter, Sister, Cow, and sinless.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290 / PALETTE; lines 58109-58288 confidence: medium

Agni wins spoil like a steed, unites folk like Mitra, receives hymns, contains or receives the waters, brings and worships the Gods with sacred oil, is brought forth by the Gods as mothers, and is established as messenger and bearer of sacred gifts.

The Gods are said to have brought Agni forth as mothers and to have established him as seer and messenger.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH.; lines 66615-66775 confidence: high

Agni rises before dawn, comes with light out of darkness, and is born with white-shining splendour that fills human habitations.

Agni is born before dawn, called Child of Earth and Heaven, described as a brilliant babe, and linked to multiple divine creators.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH.; lines 66778-66854 confidence: high

The Holy Pair of wondrous power formed and produced the Infant, who is central to all that moves and does not move, while the Sage's thread is woven with insight.

The Holy Pair forms and produces the Infant, and the note identifies the pair as Heaven and Earth and the Infant as Agni.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT; lines 79782-79968 confidence: medium

The Asvins drink Soma and aid Indra in his work with Namuchi of Asura birth; they aid Indra like parents aiding a son, and Sarasvati refreshes him after the gladdening draught.

The Asvins are compared to parents aiding a son when they aid Indra, and Aditi is addressed as Mother and purified.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT; lines 79971-80051 confidence: high

The opening of Hymn CXXXIV addresses Indra as filling earth and heaven, as the Mighty One and great King, and says the Goddess Mother brought him forth and gave him life.

The hymn says the Goddess Mother brought Indra forth and gave him life; the note identifies her as Aditi.
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The Hymns of the Rigveda, Complete 2 Volumes KEM N , / ADHYAYA 4. / KEITEL O / ARANYAKA II; lines 98265-98316 confidence: medium

Sky and air serve breath as their parent; the knower's world extends and does not decay as long as the world of sky and air does not decay.

Breath, eye, and ear are called parents or source powers, while sky and air, heaven and sun, and quarters and moon serve them.
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The Hymns of the Rigveda, Complete 2 Volumes OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290; lines 57339-57543 confidence: medium

The Cow, identified by the note as Prisni, is Mother of the Maruts and pours milk; all Gods, Sun, and Moon are in her bosom; Maruts and Asvins drink Soma.

The Cow/Prisni is named as Mother of the Maruts and pours milk; the same stanza complex places gods, Sun, and Moon in her bosom.
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The Hymns of the Rigveda, Complete 2 Volumes PALETTE / VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH.; lines 59390-59590 confidence: medium

Soma, the Sage of Heaven, is pressed between both hands, sends powers of life, flows to a glorious home, and as a bright Son illumines his Parents.

The bright Son, identified in context with Soma, illumines his Parents when born; the notes identify the Parents as Heaven and Earth.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 90755-90844 confidence: medium

At the third pressing, verses addressed to Indra and the Rbhus are recited for the goblet being filled; Prajapati as father made the mortal Rbhus immortal and gave them a share in the third pressing.

Prajapati is described as father and is said to make the mortal Rbhus immortal and give them a share in the third pressing.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 93078-93258 confidence: medium

Cunahcepa sits on Vicvamitra’s lap; Ajigarta asks for his son back, but Vicvamitra says the gods have given him to him. The passage identifies him as Devarata Vaigvamitra and names descendants.

Ajigarta asks for his son back, while Vicvamitra says the gods have given Cunahcepa to him and later tells Cunahcepa to become his son.
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The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 12402-12598 confidence: high

Agni shines like a bull, casts off infant wrappings, is asked for wealth and a boat-like refuge, and earth, heaven, rivers, and Dawns are asked to yield abundance.

Agni casts off infant wrappings, dwells in Mothers, is brought forth, is born resplendent through Highest Father, Heaven and Earth, and is called the young Child of Strength.
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The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 12803-13002 confidence: high

Agni is called a Babe, ever-youthful protector, wild thing of flood and forest, placed on the highest surface, and a wise declarer of lore who knows Law.

Agni is called a babe and youngling in his Parents' bosom, and the passage note identifies the Parents as Heaven and Earth.
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The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 13004-13164 confidence: low

Priests of Purumijha ask Mitra and Varuna for mental power and attention; the people glorify their birth from Earth and Heaven, and they proclaim Holy Law and bind efficacy to ritual work.

The hymn says that the people glorify the birth of Mitra and Varuna from Earth and Heaven.
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The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 13167-13334 confidence: low

Offerings increase the mighty one’s strength; he brings both Parents down, lowers the Father’s highest name though a son, strides with three steps over earth’s realms, and his third step is not approached by anyone or by birds.

The hymn says the mighty one brings both Parents down, lowers the Father’s highest name though a son, and places a third high in heaven.
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The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 13477-13619 confidence: high

The speaker reflects on Father and Mother; the Prolific Parents make the world of life and immortality for their brood; their Sons bring the two great Mothers to life and guard the station of the guileless Son.

Heaven and Earth are called Father and Mother, Prolific Parents, makers of the world of life, and protectors of all creatures.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 40. THE RIGVEDA., 181 / HYHN 45.) THE RIGVEDA. 191 / HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL; lines 55581-55749 confidence: medium

Indra is described as far away and yet a child who cleft the cloud by his voice, and as a very small boy who mounted a newly fashioned car and cooked a wild buffalo for his Mother and Sire.

Indra is called a child and a very small boy while cleaving a cloud, mounting a car, and acting for his Mother and Sire; a later stanza magnifies his birth cosmically.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 40. THE RIGVEDA., 181 / HYHN 45.) THE RIGVEDA. 191 / HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL; lines 55752-55934 confidence: low

Agni Jatavedas, Son of Strength, is invoked so that he may give precious gifts; he is called an immortal priest and is associated with sacrifice, songs, a warrior steed, and winning land.

Agni is called Son of Strength, appears as a radiant Calf seeking a Mother, and the passage also uses calf-and-mother-cow imagery around ritual milking.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 40. THE RIGVEDA., 181 / HYHN 45.) THE RIGVEDA. 191 / HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL; lines 56156-56374 confidence: medium

Scarcely born, Satakratu asks his mother who are mighty and famed; Savasi names Aurnavaibha and Ahiguva as those he must overthrow; the Vritra-slayer smites them and waxes in might.

Scarcely born, Satakratu asks his mother who are mighty and famed; Savasi names those he must overthrow.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH. / RYMN 40. THE RIGVEDA., 181; lines 53905-53961 confidence: medium

The newborn Vritra-slayer asks his Mother who the fierce and renowned are while seizing his shaft; the note says Indra showed warlike disposition as soon as he was born.

The newborn Vritra-slayer seizes a shaft and asks his Mother about fierce and renowned opponents; the note says he showed warlike disposition as soon as born and identifies Vritra as future antagonist.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 66857-67030 confidence: medium

The speaker says, “Agni I deem my Kinsman and my Father, count him my Brother and my Friend,” and honors Sūrya’s bright holy light as Agni’s face.

The speaker calls Agni kinsman, father, brother, and friend, and seeks his guardianship and protection.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 67033-67225 confidence: medium

Agni is linked with Parents, sacrifice, dawns, Order, the Twins, seven places, Mitra, Varuna, the Waters’ Child, the rite, heaven, and an oblation-bearing tongue.

The notes identify Yama and Yami as son and daughter of Vivasvin; Agni is also called the Waters’ Child.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 67427-67576 confidence: high

Agni is kind to the one who feeds him and offers holy gifts; after receiving strengthening food with lauds he comes with many more; he is urged to delight his Parents, and the priest, sacrificer, and Asura act with the hymn.

Heaven and Earth are called Parents and Deities’ Parents, are invoked by Agni, and are treated as a paired divine source in the ritual setting.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 67578-67753 confidence: medium

Agni is asked to hear, harness the rapid car of Amrit, bring Heaven and Earth, and remain near the worshippers.

Yama is repeatedly identified as Vivasvan's son, Vivasvan is called his father, and Heaven and Earth are called the parents of the deities.
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The Hymns of the Rigveda, Complete 2 Volumes ST 9 RENEE SFR / BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298; lines 18923-19101 confidence: medium

The verse says Indra’s mother proclaimed him before he cast his bolt at Vritra; the note identifies the mother as Aditi and refers to a legend in IV.18.

Indra’s mother is said to proclaim him before he casts his bolt at Vritra, and an editorial note identifies the mother as Aditi.
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The Hymns of the Rigveda, Complete 2 Volumes ST 9 RENEE SFR / BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298; lines 19103-19126 confidence: medium

The note glosses Ahibudhnya as the “Drayon of the Deep,” Aja-Ekepdd as “the unborn one-footed” and the Sun, Trita as connected with Indra, and the Floods’ swift Child as Agni.

The note identifies Agni by the epithet “the Floods’ swift Child.”
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The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23; lines 1626-1791 confidence: medium

The Ribhus make a light car for the two Nasatyas, form a nectar-yielding cow, and make their Sire and Mother young again; notes identify the Nasatyas with the Asvins and Sire and Mother with Heaven and Earth refreshed to youth.

The Ribhus make their Sire and Mother young again, and the note identifies these figures as Heaven and Earth refreshed by deities of the seasons.
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The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST.; lines 72-237 confidence: medium

Agni is addressed as dispeller of night, ruler of sacrifices, guard of eternal Law, radiant one, and is asked to be approachable as a father to a son and to be with the worshippers for their welfare.

Agni is asked to be easy of approach to the worshippers as a father is to his son.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 45103-45291 confidence: high

A priest worships Heaven and Earth with rites and adorations; they are called high, holy, and great parents of the gods, with precedence assigned by ancient sages.

Heaven and Earth are worshipped and explicitly called the great parents of the gods.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 45294-45459 confidence: high

Heaven and Earth are called the Two Parents, born before all others, and asked to come with the Celestial People because their protection is strong.

Heaven and Earth are called the Two Parents, born before all others, and invoked for protection, treasures, and blessings.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 45294-45459 confidence: medium

The Maruts are addressed as radiant men in serried rank, Rudra's young heroes, borne by noble steeds.

The Maruts are Rudra's young heroes, radiant in ranks, borne by steeds, roaring like wind, and of unknown birth known only to themselves; another stanza connects their birth mystery with Prisni.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 46510-46692 confidence: high

Dawn is asked to rouse people to fortune and riches; her splendours fill mid-air and produce rites; she yokes her chariot, visits lands of the Five Tribes, looks on mortals' works, and is called Daughter of Heaven and Imperial Lady.

Dawn is explicitly called Daughter of Heaven while acting as a powerful goddess among mortals.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 46694-46895 confidence: medium

Dawn shines like a youthful woman, stirs living creatures, Agni comes to mortals’ fuel, and Dawn makes light and chases darkness; she appears in white robes and golden colours as Mother of kine and Guide of days.

Dawn is repeatedly identified through kinship and maternal language, including Daughter of Heaven/Sky and Mother of kine.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 68691-68862 confidence: medium

Indra's rain comes like herds and moisture falls on his yellow beard; sweet juice is shed; he stirs the worshipper, makes the worshippers stronger in fatherlike fashion, and slays many thousands of wicked ones.

Indra is called fatherlike and said to care like a brother; Soma is asked to be gracious as a sire to a son.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 69056-69202 confidence: medium

Stanza describes high leafless shadowless Heaven, a Mother, a feeding Youngling, another’s offspring, and the Cow’s udder; notes discuss Dawn, Agni, Sky, rain, and state that the second half-stanza occurred before at III.55.13.

A Mother stands while a Youngling feeds and later carries and soothes an Infant; notes connect the figures to Dawn, Heaven, Night, Agni, or the young Sun as possibilities.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 69700-69858 confidence: high

The speaker’s ribs give pain; indigence, nakedness, and exhaustion press him; cares consume him like rats eating threads; his mind flutters like a bird.

The distressed singer asks Indra for mercy and explicitly asks him to be a Father to the petitioners.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 70033-70200 confidence: medium

The speakers describe strewing grass, adjusting pressing-stones, and perfecting a hymn; they invite the gods to banquet on holy grass and name Varuna, Indra, Mitra, Bhaga, Pushan, Brihaspati, the Asvins, the Adityas, and Agni in petitions for welfare, sacrifice, cattle, sons, progeny, and life.

The prayers repeatedly ask for sons, progeny, cattle, opulence, treasure, hero children, and lengthened life from invoked deities.
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The Hymns of the Rigveda, Complete 2 Volumes TLDS TS / HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505; lines 32934-33090 confidence: medium

“Earth and Heaven, Father and Mother ... in every fight protect us.”

Earth and Heaven are explicitly called Father and Mother and asked to protect the speakers.
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The Hymns of the Rigveda, Complete 2 Volumes TLDS TS / HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505; lines 32934-33090 confidence: medium

The sacred caldron is set on the fire like a son on his father's lap; singers deck it while the note explains a roasted sacrificial offering connected with the fatty membrane.

A caldron on the fire is compared to a son on a father's lap, and priests deck the Child at the Mother's loftiest station, glossed as Agni at the altar.
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The Hymns of the Rigveda, Complete 2 Volumes TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7 / CAPER; lines 7421-7467 confidence: medium

Wind is asked to waft pleasant medicine; Earth Mother and Father Heaven are asked to give it; joy-giving stones press Soma's juice; the Asvins are asked to hear.

Earth is explicitly addressed as Mother and Heaven as Father in a prayer for healing medicine.
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The Hymns of the Rigveda, Complete 2 Volumes VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289.; lines 60323-60566 confidence: low

Soma juices speed like waves of waters and buffaloes, brown drops flow to wooden vats and to Indra, Vayu, Varuna, Vishnu, and the Maruts; kine and cows low; sacred mothers praise and decorate the Child of Heaven; Soma is asked to pour four seas filled with thousandfold riches.

The passage says young and sacred mothers utter praise and decorate the Child of Heaven.
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The Hymns of the Rigveda, Complete 2 Volumes VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289.; lines 61521-61754 confidence: medium

A stream-borne child is beautified by ten swift fingers and seen with the Adityas; Soma flows with Indra and Vayu and Surya’s beams, for several named deities, has high heavenly birth and earthly power, and is beautified with milk as foe-crusher.

The passage calls Soma a child borne by streams and places him among the Adityas.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 72688-72852 confidence: medium

The streams Sindhu, Sarasvati, and Sarayu are called; Goddess Floods are addressed as Mothers who animate all and provide water rich in fatness and balm.

Heaven and Earth are called Mothers and Parents who uphold gods and men and stream moisture; the Floods are also addressed as Mothers who animate all.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 73233-73401 confidence: medium

Immortal gods declare Agni’s grandeur; human tribes supplicate him; Vadhryasva bears Agni like a father bearing a son; Agni vanquishes foes, burns battle, and is called Vritra-slayer.

Vadhryasva bears Agni in his lap and serves him, explicitly compared to a father bearing his son.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 73403-73594 confidence: high

Earth springs from the Productive Power, regions from earth; Daksha is born of Aditi, Aditi is Daksha's child, and after Aditi the blessed gods are born as sharers of immortal life.

Daksha is born of Aditi, while Aditi is also called Daksha's child.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 73403-73594 confidence: medium

Earth springs from the Productive Power, regions from earth; Daksha is born of Aditi, Aditi is Daksha's child, and after Aditi the blessed gods are born as sharers of immortal life.

After Aditi, the blessed gods are born as sharers of immortal life.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 73597-73752 confidence: medium

Aditi's eight sons are described; with seven she goes to meet the gods, casts Martanda far away, and later brings Martanda to "spring to life and die again."

Aditi is mother of eight sons, casts Martanda away, and later brings him to spring to life and die again.
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The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 72298-72437 confidence: medium

Stanzas 18-19 speak of a heavenly Prince or kinsman, a highest bond and offspring, kinship, presence of Gods, a twice-born first-born Son of Order, and the Cow milking when first in being.

The passage describes a Babe springing up and being borne by his Mother, and another stanza has a speaker, identified in the notes as Agni, call himself twice-born and first-born Son of Order.
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The Laws of Manu (Sacred Books of the East, Vol. 25) CONTENTS. / CONTENTS. / INTRODUCTION. / LAWS OF MANU.; lines 397-487 confidence: medium

The opening verses narrate that great sages approached Manu, descendant of self-existent Brahman, and asked him to explain sacred law; Manu agreed.

Manu is described as descended from or originating from Brahman, and Bhrigu is described as one of Manu's ten mind-born sons.
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The Laws of Manu (Sacred Books of the East, Vol. 25) H 2 / LAWS OF MANU. / LAWS OF MANU. / IIO LAWS OF MANU. 111,184.; lines 12284-12421 confidence: medium

The passage enumerates classes of manes, their descent from sages and progenitors, and their association with Sadhyas, gods, Daityas, Danavas, Yakshas, Gandharvas, Snake-deities, Rakshasas, Suparnas, Kinnaras, and the four social classes.

The passage presents the manes as sons or descendants of sages and progenitors, then gives a sequence in which manes give rise to gods and Danavas, and gods to the world.
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The Laws of Manu (Sacred Books of the East, Vol. 25) I, 17. THE CREATION. / IO LAWS OF MANU. I, 18. / I, 20. THE CREATION. I I / I, 31. THE CREATION. 1 3; lines 7350-7449 confidence: medium

"Dividing his own body, the Lord became half male and half female; with that (female) he produced Viraj."

The sequence runs from the Lord and female half producing Viraj, to Viraj producing the speaker, to the speaker producing ten sages, to the sages creating further Manus, gods, and sages.
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The Laws of Manu (Sacred Books of the East, Vol. 25) II, 172. STUDENTSHIP. 6 1 / II, 35. / F 2 / II, 219. STUDENTSHIP. 69; lines 10201-10348 confidence: medium

“The teacher is the image of Brahman, the father the image of Pra^apati ..., the mother the image of the earth, and an (elder) full brother the image of oneself.”

The teacher, father, and mother are presented as images of Brahman, Pra^apati, and earth, and as the three worlds, Vedas, and sacred fires.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX / INTRODUCTION. 1; lines 2733-2843 confidence: medium

The passage says early belief probably held that Manu first settled Dharma and that conceptions made him founder of the world's moral and social order.

The cited verse calls Manu the offspring of the Self-existent, while the passage also presents him as founder of moral and social order and father of mankind.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX / INTRODUCTION. 1; lines 2845-2931 confidence: high

A Manu who composed a treatise on sacred law would receive divine honors; identifying the Sutra author with the father of mankind raised the Manu-smriti to paramount authority on sacred law.

The passage explicitly describes Manu as father of mankind, first man and progenitor, half-divine and half-human, assistant in creation, and founder of moral and social order.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IX, 93' DUTIES OF HUSBAND AND WIFE. 343 / IX, 104- DUTIES OF HUSBAND AND WIFE. 345 / IX, 120. INHERITANCE. 349 / IX, 126. INHERITANCE. 351; lines 24750-24843 confidence: medium

Daksha, lord of created beings, formerly made his female offspring appointed daughters to multiply his race, giving ten to Dharma, thirteen to Kasyapa, and twenty-seven to King Soma.

Daksha, lord of created beings, makes his female offspring appointed daughters to multiply his race and gives them to Dharma, Kasyapa, and King Soma.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / VIII, 89. / VIII, H2. CIVIL AND CRIMINAL LAW; PROCEDURE. 273 / VIII, 124. CIVIL AND CRIMINAL LAW; PROCEDURE. 275; lines 20809-20859 confidence: medium

Manu, described as son of the Self-existent, is said to have named ten places on which punishment applies; the supplied passage breaks off after this phrase.

Manu is identified as son of the Self-existent while being cited as an authority on punishment.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VI, 96. / Chapter VII. / VII, 12. THE KING. 2 I J / LAWS OF MANU.; lines 17920-17980 confidence: medium

“For the (king's) sake the Lord formerly created his own son, Punishment, the protector of all creatures, (an incarnation of) the law, formed of Brahman's glory.”

The Lord creates his own son, Punishment, who has a protective and legal function.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XXXVI LAWS OF MANU. / INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX; lines 2477-2578 confidence: high

As a divine being, Manu is described either as the son of the Aditya Vivasvat and the female of equal colour whom Saranyu substituted for herself, or as the offspring of Svayambhu, self-existent Brahman.

Manu is described as son of the Aditya Vivasvat and the female of equal colour, or as offspring of Svayambhu, self-existent Brahman.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XXXVI LAWS OF MANU. / INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX; lines 2683-2730 confidence: medium

The passage connects Manu, offspring of the Sun, with the epithet Sraddha-deva, his role as inventor of sacrifices, and the ancient myth making him father of Ida.

Manu is described as offspring of the Sun and as father of Ida and of mankind.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCI / SECTION CCCII / SECTION CCCIII / SECTION CCCIV; lines 56334-56407 confidence: high

Surya says a called celestial should not be sent away in vain and tells Kunti she intends to have from Surya a son furnished with coat of mail and ear-rings and peerless prowess.

Surya says Kunti will have from him a son with coat of mail and ear-rings, peerless in prowess, and later says the son will be like himself.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCII / SECTION CCCIII / SECTION CCCIV / SECTION CCCV; lines 56410-56484 confidence: high

Kunti objects that union would violate duty and harm family reputation, asks to remain chaste, and Surya replies that she will incur no sin, will remain a virgin, and will have a mighty, illustrious son.

Surya promises that Kunti will bear a son while remaining a virgin, enters her by Yoga, places himself in her womb, and does not deflower her in the flesh.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCIII / SECTION CCCIV / SECTION CCCV / SECTION CCCVI; lines 56487-56548 confidence: high

Pritha conceives, conceals her condition so only her nurse knows, and gives birth by divine grace to a godlike son with mail, earrings, leonine eyes, and bull-like shoulders.

The child is said to be obtained from Surya, born by divine grace, marked with mail and earrings from birth, and kept alive by those innate objects and Destiny.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCIV / SECTION CCCV / SECTION CCCVI / SECTION CCCVII; lines 56551-56604 confidence: high

The passage states the secret known to the Sun: Karna was begotten by the Sun on Kunti and reared in the race of the Sutas.

The passage states that the Sun begot Karna on Kunti and that this was a secret while he was reared among the Sutas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCIX / SECTION CCCX / SECTION CCCXI / SECTION CCCXII; lines 57226-57300 confidence: high

The Yaksha says he is Yudhishthira's father and the Lord of justice, describes virtues as his body and access-doors, says he came to test Yudhishthira's merit, and offers boons.

The being reveals himself as Yudhishthira's father and the Lord of justice; the narrator later names the episode a meeting of father and son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCI / SECTION CCII / SECTION CCIII / SECTION CCIV; lines 48039-48096 confidence: medium

Yudhisthira names Sun, Moon, Wind, Earth, Fire, father, mother, preceptor, and other ordained objects as reverend ones that appear as embodied deities.

Father and mother are listed among embodied deities, and Markandeya says a virtuous son fulfills and gratifies parental hopes, gaining fame and virtue.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLV / SECTION CCLXLVI / SECTION CCLXLVII / SECTION CCLXLVIII; lines 55965-56008 confidence: high

Karna lies down at night on a rich bed; Surya, with kindness and affection for his son, appears in Karna's dream in the form of a handsome Brahmana versed in the Vedas.

Surya, described as Karna's father and acting with affection, appears in Karna's dream and gives counsel intended for Karna's good.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXV / SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII; lines 53061-53132 confidence: medium

Draupadi identifies Yudhishthira by his flagstaff with the tabours Nanda and Upananda, describes him as golden-complexioned, son of Dharma, foremost Kuru, and says he grants life to a yielding foe; she advises Jayadratha to throw down arms, join hands, and seek his protection.

Yudhishthira is identified as the son of Dharma and is described in terms of justice, morality, and mercy.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXI / SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV; lines 53624-53660 confidence: high

Brahma asks Sakra and the celestials to be born on earth and beget heroic, form-changing sons on monkeys and bears as Vishnu's allies; gods, Gandharvas, and Danavas take counsel about earthly birth.

Principal celestials beget sons upon the wives of leading monkeys and bears, and the sons equal their sires in strength and fame.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 54298-54381 confidence: medium

Monkeys report that Hanuman, Angada, and the southern searchers have returned and are pillaging Madhuvana; Sugriva infers success and Rama guesses Sita has been seen.

Hanuman is repeatedly identified as Pavana's son or offspring, says he had recourse to his father, and crosses the hundred-Yojana ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX / SECTION CCLXXXI; lines 54393-54478 confidence: high

Rama sets out with Sugriva under an auspicious constellation; Hanuman is in front, Lakshmana guards the rear, and the army carries stones and Sala and Tala trees while protected by Nala, Nila, Angada, Kratha, Mainda, and Dwivida.

Hanuman is identified as the son of the Wind-god, and Nala is identified as the son of Tashtri, the divine artificer.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCX / SECTION CCXI / SECTION CCXII / SECTION CCXIII; lines 48971-49031 confidence: high

“These my parents, worshipful sir, are the idols that I worship; whatever is due to the gods, I do unto them.”

The fowler explicitly identifies his father and mother as idols and supreme gods, gives them what is due to gods, and says he serves them with offerings and daily care.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCX / SECTION CCXI / SECTION CCXII / SECTION CCXIII; lines 48971-49031 confidence: medium

The parents tell him to rise, call him pious, say righteousness should shield him, and bless him with long life, knowledge, intelligence, and fulfillment of desires.

The parents bless the fowler with protection, long life, knowledge, intelligence, and fulfillment of desires because they are pleased by his piety toward them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIII / SECTION CCXIV / SECTION CCXV / SECTION CCXVI; lines 49196-49243 confidence: medium

Angiras tells Agni to become fire-god, destroy darkness, perform the sacred duty of clearing people's way to heaven, and make Angiras his first child.

Angiras asks Agni to make him his first child, and Vrihaspati is described as the first son of Angiras by Agni.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 49246-49266 confidence: high

Markandeya continues, addresses the Kuru king, identifies Angiras as Brahma's third son, names Subha as Angiras's wife, and introduces their children.

Angiras is identified as the third son of Brahma, and the children of Angiras and Subha are enumerated.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIX / SECTION CCXX / SECTION CCXXI / SECTION CCXXII; lines 49527-49559 confidence: medium

Markandeya introduces “the birth of the intelligent Kartikeya” and describes him as a son of the Adbhuta fire begotten of the wives of the Brahmarshis.

The passage introduces Kartikeya's birth and identifies him as son of the Adbhuta fire, begotten of the wives of the Brahmarshis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLIX / SECTION CCL / SECTION CCLI / SECTION CCLII; lines 51942-52010 confidence: medium

Karna returns to Hastinapura; Duryodhana honors him and says, "In thee, O chief of men, I have my refuge," adding that the Pandavas and other prosperous kings do not equal a sixteenth part of him.

Duryodhana says Karna is his refuge and tells him to see Dhritarashtra and Gandhari through a divine parent-child comparison; Karna then takes Dhritarashtra's feet like a son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXV / SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII; lines 49269-49331 confidence: high

Vrihaspati's wife Tara belongs to the lunar world; through her he has six sons partaking of fire's energy and one daughter.

The passage organizes multiple named fires as descendants, spouses, and children, while assigning many of them sacrificial roles.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX; lines 49334-49376 confidence: medium

Markandeya continues. Uktha performs severe penance for a pious son. An invocation with vyahriti hymns and five sacred fires produces a bright, five-coloured energy or celestial being whose colours are linked to five men and their penance, and who is called progenitor of five tribes.

The being is associated with five men, five colours, and five tribes, and later produces sons of the Pitris and other beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX / SECTION CCXX; lines 49379-49453 confidence: high

After Tapa acquires great ascetic wealth, sons named Puranda, Ushma, and Manu are born; Ushma is observed in vapour, and Manu officiates as Prajapati.

The passage presents named fires and fire-gods through births, sons, daughters, wives, and created groups.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX / SECTION CCXX; lines 49379-49453 confidence: medium

After Tapa acquires great ascetic wealth, sons named Puranda, Ushma, and Manu are born; Ushma is observed in vapour, and Manu officiates as Prajapati.

The acquisition of great ascetic wealth by Tapa is followed by the birth of an intelligent son and other sons in the fire lineage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXVIII / SECTION CCXIX / SECTION CCXX / SECTION CCXXI; lines 49456-49524 confidence: medium

Markandeya says Mudita, wife of the fire Swaha, lives in water, and Swaha begets a sacred fire called Advanta through her.

The passage traces fire beings through spouses, sons, river mothers, Brahma, Atri, and Angiras.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 20786-20842 confidence: low

Panchali bears five sons by the five Pandava husbands: Prativindhya, Sutasoma, Srutakarman, Satanika, and Srutasena. Their births are likened to Aditi bringing forth the Adityas, and explanations are given for each name.

Panchali's sons are compared to Aditi's Adityas, and the Pandavas' sons are said to be equal to children of the celestials.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 49562-49638 confidence: high

Indra sees the Sun rising, Soma entering the Sun at new Moon, gods and Asuras fighting, red clouds and blood-red signs, Agni entering the Sun with oblations, the Sindhu flowing with fresh blood, and fiery-faced jackals crying to the Sun; he regards the conjunction as foreboding battle.

Indra links the conjunction of Soma, Sun, and Agni to the possibility of a son, and Brahma confirms that the issue of that union will be mighty and powerful.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV; lines 49658-49748 confidence: high

Agni asks how his desire was known; Swaha says the wives read signs and await her. Agni unites with her in Siva's guise; she holds his semen and decides to assume bird form to avoid slander against Brahmana ladies.

Agni's semen is carried by Swaha and deposited six times in a golden lake, producing Skanda, who rapidly develops and displays extraordinary form and power.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 49751-49818 confidence: high

Chitraratha forest dwellers blame Agni's cohabitation with six wives or a bird; Swaha reveals herself as Skanda's mother, but the seven Rishis divorce the six wives except Arundhati.

Swaha reveals herself as the child's mother, and Mahasena honors Agni as his father when Agni arrives to tend him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII; lines 49866-49898 confidence: high

The children adopt Visakha as father; goat-faced Bhadrasakha guards sons and daughters before the great mothers; Skanda is called father of the Kumaras.

The children adopt Visakha as father; Skanda is called father of the Kumaras; Skanda's blessing produces Sisu, and the mothers establish Skanda's sonship.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 49901-49983 confidence: high

The Fire-god is called Rudra; the White Mountain is linked to Rudra’s semen and the Fire-god’s union with the Krittikas; Rudra honors Guha; Rudra, the Fire-god, Swaha, and six wives of the Rishis are named as instrumental to Skanda’s birth, explaining his reputation as son of Rudra.

The passage repeatedly states why Skanda is reputed or known as the son of Rudra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 49985-50027 confidence: medium

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 is identified as the son of the Fire-god and son of Pavaka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX; lines 21385-21408 confidence: medium

Indra causes a heavy shower of stones to test Arjuna's prowess; Arjuna dispels the thick shower with arrows.

Indra sends stone showers to ascertain Arjuna's prowess, and Arjuna, identified as Indra's son, gratifies his father by overcoming them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX; lines 50030-50100 confidence: high

Six ladies, wives of the seven Rishis, come to Mahasena's camp after he becomes leader of the celestial forces; they say their husbands cast them out because of a rumour that they gave birth to him, and ask to adopt him as son.

The six Rishi wives, Vinata, and the great mothers each claim or request maternal relation to Skanda, and Skanda accepts such mother-son language.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50184-50250 confidence: high

Brahma tells Mahasena to visit his father Mahadeva and says Rudra with Agni and Uma with Swaha combined to make him invincible for the welfare of creatures.

Brahma says Rudra with Agni and Uma with Swaha combined to make Mahasena invincible, and identifies Mahadeva as Mahasena’s father.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50405-50468 confidence: medium

Skanda defeats his enemies, the gods congratulate him, he pays respects to Maheswara, and he is described as the son of Krittika and sun-like in effulgence.

The passage refers to Skanda as son of Krittika and son of the Fire-god, mentions the story of his birth, and lists names such as Agneya, Sisu, Swaheya, Revatisuta, and Saravanodbhava.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50470-50509 confidence: medium

The deity is described as multiform, thousand-legged, earth itself, infinite in forms, thousand-headed, son of Ganga, Swaha, Mahi, or Krittika, playing with the cock, and assuming different forms at will.

Guha/Skanda is said to have appeared as the son of Ganga, Swaha, Mahi, or Krittika, and the closing sentence refers to the story of Skanda's birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV; lines 50751-50834 confidence: medium

A Brahmana known for speech visits the Pandavas, then speaks at the old Kuru king's court about the sons of Dharma, Pavana, Indra, and the twins, and about Krishna's suffering.

The Pandavas are identified as sons of Dharma, Pavana, Indra, and the twins, and Bhima is called the son of the Wind-god.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 15263-15346 confidence: medium

Bhima sees Kunti and his brothers asleep on the bare ground and weeps; he contrasts their former beds and palaces with present hardship, names Kunti's royal connections and divine sons, and praises Yudhishthira, Arjuna, and the twins.

Bhima says Kunti brought forth sons by Dharma, Indra, and Maruta while lamenting her present suffering.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 42728-42798 confidence: high

The fierce Krodhavasas attack with weapons. Bhima, described as begotten by Vayu in Kunti and devoted to virtue and truth, defeats them, breaks arms, kills more than a hundred, and makes the rest flee.

The passage states that Bhima was begotten by Vayu in Kunti's womb and presents this in connection with his heroic strength and invincibility.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIII / SECTION CLIV / SECTION CLV / SECTION CLVI; lines 15557-15639 confidence: high

Bhima blazes with anger, summons the might that Vayu his father puts forth at universal dissolution, lifts the blue-cloud-colored body of the Rakshasa, and whirls it a hundred times.

The narrator identifies Vayu as Bhima's father and says Bhima summons the might that Vayu puts forth at universal dissolution before overpowering the Rakshasa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVIII / SECTION CLIX / SECTION CLX / SECTION CLXI; lines 43613-43694 confidence: high

Kuvera says the Pandavas are entitled to protection through spiritual parentage: Jishnu by Mahendra, Vrikodara by the Wind-god, Yudhishthira by Dharma, the twins by the Aswins, and all by Kuvera; he also says Phalguna is well in heaven and possesses virtues from birth.

Kuvera says the Pandavas’ spiritual parentage entitles Arjuna, Bhima, Yudhishthira, and the twins to protection by Mahendra, the Wind-god, Dharma, the Aswins, and Kuvera himself.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLX / SECTION CLXI / SECTION CLXII / SECTION CLXIII; lines 16092-16143 confidence: medium

The Brahmana and his wife gladly assent; Kunti goes with the Brahmana to Bhima, son of Vayu, asks him to accomplish the difficult task, and Bhima says, 'So be it.'

Bhima is identified as the son of Vayu and is selected by Kunti for the difficult task involving the Rakshasa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXI / SECTION CLXII / SECTION CLXIII / SECTION CLXIV; lines 43832-43871 confidence: medium

Sakra's son makes over to "his love, the mother of Sutasoma," precious gems and ornaments "having the splendour of the sun" and presented by Sakra.

Arjuna is called Sakra's son, receives Sakra-presented ornaments, and names Sakra among the divine teachers from whom he learned weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIX / SECTION CLXX / SECTION CLXXI / SECTION CLXXII; lines 16821-16865 confidence: high

The Gandharva says he knows Arjuna's preceptor, the son of Bharadwaja, and also knows Dharma, Vayu, Sakra, the twin Aswins, and Pandu as six progenitors; he praises the five brothers' learning, weapons skill, bravery, virtue, and vows.

The Gandharva names Dharma, Vayu, Sakra, the twin Aswins, and Pandu as celestial and human progenitors of the five brothers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIX / SECTION CC / SECTION CCI / SECTION CCII; lines 47847-47929 confidence: medium

Madhu and Kaitabha invoke their truthfulness, acknowledge Time, request that Vishnu slay them only at an absolutely uncovered spot, ask to become his sons, and receive his agreement.

Madhu and Kaitabha ask Vishnu that they become his sons as part of the boon conditions before their slaying.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 18882-18965 confidence: high

Isana says the cave-dwellers had once been like Indra and that all will be born in the world of men, accomplish feats, slay many men, and regain Indra's region; the former Indras request Dharma, Vayu, Maghavat, and the twin Aswins as progenitors.

The former Indras request divine fathers for their human births; Narayana's hairs become Valadeva and Krishna; Draupadi is said to be born from the earth by sacrificial rites.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 18882-18965 confidence: high

Sakra proposes creating a person from a portion of his energy; five old Indras are named, and Isana grants their desire and appoints celestial Sri as their common wife in the world of men.

Sakra proposes creating a person from a portion of his energy, and Arjuna is later identified as a portion of Sakra; Narayana's hairs similarly become Valadeva and Krishna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXX / SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII; lines 16868-16956 confidence: high

Tapati is described as daughter of Vivaswat, younger sister of Savitri, celebrated throughout the three worlds, and devoted to ascetic penances.

Tapati is introduced as daughter of the solar deity Vivaswat/Surya, who decides her marriage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXX / SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII; lines 44602-44641 confidence: medium

Indra tells Arjuna that all celestial weapons are with him, that no man on earth can overpower him, and that Bhishma, Drona, Kripa, Karna, Sakuni, and other Kshatriyas together will not equal one-sixteenth of him.

Indra is described as considering Arjuna as his own and addresses him as 'O son' while granting divine assurance and gifts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV; lines 16958-17022 confidence: high

Tapati says she is not mistress of herself, is under her father's control, tells the king to demand her from her father, and says he too has robbed her of her heart at first sight.

Tapati is identified as daughter of Aditya/Sun and tells Samvarana to seek her father's bestowal before she becomes his wife.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 17029-17112 confidence: high

Vasishtha approaches Surya with joined hands; Surya offers to grant his request; Vasishtha asks for Tapati, Surya’s daughter and Savitri’s younger sister, as a wife for Samvarana.

Tapati is Surya’s daughter; Vasishtha asks Surya to give her to Samvarana; Surya grants her, and Samvarana obtains her as wife after worship and vow.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 17113-17172 confidence: medium

Samvarana, aided by Vasishtha’s ascetic power, takes Tapati’s hand with rites on a mountain resorted to by celestials and Gandharvas, appoints Vasishtha regent, and remains with Tapati there for twelve years.

Samvarana takes Tapati’s hand with due rites on a mountain associated with celestial beings, and Tapati is identified as daughter of Vivaswat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 17113-17172 confidence: medium

Samvarana and Tapati perform sacrifices for twelve years like Indra with Sachi; Tapati is Vivaswat’s daughter, Kuru is born from Samvarana and Tapati, and Arjuna is called Tapatya through Kuru’s race.

Tapati, daughter of Vivaswat, bears Kuru to Samvarana; Arjuna’s epithet Tapatya is explained through descent from this line.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CLXL; lines 18144-18212 confidence: high

The bow that named kings and many others could not string is strung quickly by Arjuna, called the son of Indra; he then takes five arrows and shoots the mark through a hole in the machine so that it falls.

Arjuna is called the son of Indra and is said to string the bow and shoot the mark after great kings fail.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CLXL / SECTION CLXLI; lines 18215-18281 confidence: high

Krishna identifies the youth who left the amphitheatre as Dharma's son and suspects two youths, likened to Kartikeya, are sons of the twin Aswins.

Krishna identifies one youth as Dharma's son and suspects two other youths are sons of the twin Aswins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 11481-11557 confidence: high

Durvasa, pleased by Pritha's attentions and anticipating future distress by spiritual power, gives her a formula for summoning celestials to grant children.

Durvasa gives a formula for summoning celestials to give children, and Kunti's use of it summons the Sun, after which Karna is born.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 11481-11557 confidence: high

Kunti, curious in her maidenhood, summons Arka/the Sun with the mantra and sees the effulgent deity approach; the Sun asks what he is to do for her.

The Sun is the celestial begetter and Pritha/Kunti is the mother of Karna, who becomes a renowned warrior.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 11734-11795 confidence: medium

Vaisampayana states that Dhritarashtra begot one hundred sons on Gandhari and another on a Vaisya wife, while Pandu had five sons by Kunti and Madri, begotten by celestials for the Kuru line.

Pandu's five sons by Kunti and Madri are said to be begotten by celestials for the perpetuation of the Kuru line, despite Janamejaya's mention of Pandu's curse.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXIX / SECTION CXX / SECTION CXXI / SECTION CXXII; lines 12413-12448 confidence: high

Durvasa says that an invoked celestial would approach and obey Kunti's will and that she would have offspring through that celestial's grace.

The mantra can summon a celestial whose grace produces offspring; Pandu selects the god of justice as the intended progenitor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 42117-42202 confidence: medium

Bhima is called son of Pritha and offspring of Vayu; fearless and tireless, he ascends a peak and ranges tree-covered Gandhamadana.

Bhima is explicitly called the offspring of Vayu, the wind, and his movement is described with wind-like swiftness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 42203-42265 confidence: high

The son of the wind-god and mighty Pandava slays animals with other animals and with slaps, then enters farther into the forest with shouts.

Bhima is explicitly called the son of the wind-god while performing feats of strength.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 42267-42340 confidence: high

Bhima identifies himself as Kuru, lunar stock, son of Kunti and Pandu, offspring of the wind-god, named Bhimasena; Hanuman says he is a monkey and will not allow passage.

Bhima is identified as offspring of the wind-god; Hanuman says he was begotten by the wind-god; Bhima calls Hanuman his brother.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 39970-40049 confidence: high

Valarama describes Yudhishthira as sprung from the god of virtue, truthful and liberal, willing to give up kingdom and pleasure rather than swerve from righteousness.

The passage identifies Yudhishthira as sprung from the god of virtue and lists the sons of Virtue, the wind-god, the lord of celestials, and the celestial physicians as living deprived of comforts in the wood.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXX / SECTION CXXI / SECTION CXXII / SECTION CXXIII; lines 12451-12536 confidence: high

Kunti unites with the god of justice in spiritual form; Yudhishthira is born at an auspicious astrological time, and a sky voice proclaims his virtue, truth, rulership, name, and fame.

Yudhishthira is born from the god of justice, Bhima from Vayu, and Indra promises a further son to Pandu and Kunti.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXX / SECTION CXXI / SECTION CXXII / SECTION CXXIII; lines 12538-12622 confidence: high

Kunti "invoked Sakra (the king of the gods)"; Sakra came and begot the child later called Arjuna; at birth an incorporeal voice addressed Kunti and filled the welkin.

Kunti invokes Sakra, Sakra begets Arjuna, and a disembodied voice immediately proclaims the child's extraordinary destiny.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 12625-12710 confidence: high

Kunti readily yields and tells Madri to think without delay of a celestial so that she will obtain from him a child like him.

Madri obtains children by invoking the twin Aswins, and the passage later states that all five sons of Pandu were begotten by celestials and endowed with exceptional qualities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 12791-12869 confidence: high

The oldest ascetic says Pandu dwelt on the mountain of a hundred peaks and names Yudhishthira, Bhima, and Dhananjaya as sons begotten by Dharma, Vayu, and Indra.

Pandu's sons are individually identified as begotten by Dharma, Vayu, Indra, and the twin Aswins, and are presented as heirs who continue the line.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 40515-40598 confidence: medium

Indra visits; the deities ask what the boy will suck; Indra places his forefinger in the boy’s mouth and says the boy will suck him; the boy is named Mandhata.

Indra gives his own forefinger to the newborn to suck, and the boy is named Mandhata from Indra’s statement that the child will suck him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 12940-13016 confidence: medium

The sons of king Pandu complete Vedic purifying rites and grow up in princely style; while playing with the sons of Dhritarashtra, Bhima surpasses them in strength, speed, aim, eating, and scattering dust, and pulls them by the hair.

Bhima is called the son of the Wind-god and displays exceptional power against the sons of Dhritarashtra in play and combat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXI / SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV; lines 41191-41252 confidence: high

Vandin states that he is King Varuna's son, that a twelve-year sacrifice of Varuna has begun, that the Brahmanas were dispatched there, and that they are returning.

Vandin says he is King Varuna's son, expresses no fear of being drowned, and intends to join the one who begot him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII; lines 13866-13947 confidence: high

Aswatthaman restrains the mace-wielding combatants; Drona stops the musicians and announces Partha as beloved pupil, master of arms, son of Indra, and like Vishnu; Arjuna enters with gauntlet, quiver, bow, and golden mail.

Arjuna is publicly identified as son of Indra and also by his human lineage through Kunti/Pritha and Pandu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 13950-14034 confidence: high

Karna enters the lists with bow, sword, natural mail, and earrings; he is said to be born of Pritha in maidenhood and begotten by the Sun.

Karna is stated to be begotten by the Sun, while Arjuna is associated with Indra as father; the two divine fathers are described as acting or watching in relation to their sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION II / SECTION III / SECTION IV / SECTION V; lines 2359-2444 confidence: medium

Bhrigu is said to have been produced by Brahma from the fire at Varuna’s sacrifice; the lineage proceeds through Chyavana, Pramati, Ruru, and Sunaka, Saunaka’s ancestor.

The self-existing Brahma produces Bhrigu, who is then presented as a great and blessed saint and founder of a lineage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30139-30223 confidence: high

"at the beginning of the Yuga, there sprang from thy lotus-like navel, Brahma himself"

Brahma springs from Krishna's lotus-like navel, and Sambhu springs from Krishna's forehead to perform Krishna's work.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 6172-6213 confidence: medium

The work presents accounts of gods, royal sages, Rishis, Kesava, Mahadeva, Parvati, Kartikeya born from Mahadeva and Parvati and reared by many mothers, and the greatness of Brahmanas and kine.

Kartikeya is said to have sprung from the union of the goddess Parvati with Mahadeva and to have been reared by many mothers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6398-6463 confidence: high

Bhishma is described as born in Ganga's womb through King Santanu and sprung from component parts of the Vasus.

Bhishma is linked to Ganga, Santanu, and the Vasus; Vidura is the birth-form of Dharma; the Suta is born through Surya; and Vishnu is born through Devaki and Vasudeva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6465-6512 confidence: high

Pandu's five sons are listed: Yudhishthira born of Dharma/Yama, Bhima of Marut, Dhananjaya of Indra, and Nakula and Sahadeva of the twin Aswins.

The Pandavas are explicitly linked to divine birth sources: Dharma/Yama, Marut, Indra, and the twin Aswins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 6645-6723 confidence: high

Janamejaya asks to hear from the beginning the births of gods, Danavas, Gandharvas, Apsaras, men, Yakshas, Rakshasas, and all creatures.

The passage is organized as a parent-child descent catalogue from Brahman through Kasyapa, Daksha's daughters, and many divine or Asura lineages.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 6725-6758 confidence: high

Vinata's sons are listed, and Kadru's sons are named as Sesha or Ananta, Vasuki, Takshaka, Kumara, and Kulika.

The passage organizes many classes of beings by named progenitors and repeatedly frames them as sons, daughters, or beings born from those progenitors.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 6725-6758 confidence: high

Vinata's sons are listed, and Kadru's sons are named as Sesha or Ananta, Vasuki, Takshaka, Kumara, and Kulika.

Kadru is named as mother of Sesha or Ananta, Vasuki, Takshaka, Kumara, and Kulika, and the summary identifies Snakes among the beings whose births have been recited.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6761-6845 confidence: high

Daksha springs from Brahman’s right toe and Daksha’s wife from Brahman’s left toe; Daksha fathers fifty daughters, makes them Putrikas, and gives them to Dharma, Chandra, and Kasyapa.

Daksha and his wife arise from Brahman’s toes, and Dharma arises from Brahman’s right breast.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6761-6845 confidence: high

Pulastya’s offspring include Rakshasas, Monkeys, Kinnaras, and Yakshas; Pulaha’s include insects, lions, Kimpurushas, tigers, bears, and wolves; Kratu’s sons are Valikhilyas, companions of Surya.

Rishis and Kasyapa are credited with offspring that include supernatural beings, animals, gods, and Asuras.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6761-6845 confidence: medium

Dharma emerges through Brahman’s right breast and has three sons, Sama, Kama, and Harsha, who support the worlds by their energy.

Dharma’s sons Sama, Kama, and Harsha support the worlds, and Vishnu is described as the one upon whom the worlds depend.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6847-6930 confidence: high

The speaker enumerates the thirty-three gods and divine groups, including Vasus, Rudras, Adityas, Prajapati, Vashatkara, and Ganas, and says the recitation washes men of sins.

The passage arranges gods, sages, personified powers, animals, trees, serpents, and birds through parent-child genealogies.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6847-6930 confidence: high

Tamra bears daughters named Kaki, Syeni, Phasi, Dhritarashtri, and Suki, who are credited with producing crows, hawks, fowl, vultures, ducks, swans, Chakravakas, and parrots.

Tamra, Krodha, Surabhi, Syeni, Surasa, Kadru, and Vinata or their daughters are credited with producing classes of birds, animals, serpents, and sky-associated beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6847-6930 confidence: high

Surasa bears Kanka and the Nagas; Syeni bears Sampati and Jatayu; Kadru bears the Punnagas or snakes; Vinata bears Garuda and Aruna.

Surasa bears the Nagas, and Kadru bears the Punnagas, glossed as snakes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 6944-7027 confidence: medium

Viprachitti becomes Jarasandha; Hiranyakasipu becomes Sisupala; Samhlada becomes Salya; Anuhlada becomes Dhrishtaketu; Sivi becomes Druma; Vashkala becomes Bhagadatta.

The catalogue includes sons of Diti, brothers among Asuras, a Graha brought forth by Sinhika, sons of Danayu, and the sons of the Kaleyas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7028-7108 confidence: high

Aswatthaman, son of Drona, is described as heroic and terrifying to foes, born on earth from the united portions of Mahadeva, Yama, Kama, and Krodha.

Aswatthaman is born from united divine portions, the Vasus are born through Ganga and Santanu, and other figures are born from celestial groups or personified powers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7110-7180 confidence: high

Yudhishthira, Bhimasena, Arjuna, Nakula, and Sahadeva are identified as portions of Dharma, wind, Indra, and the twin Aswins; Varchas, son of Soma, becomes Abhimanyu, son of Arjuna; Soma says his son is dearer than life.

Multiple human figures are explicitly identified as portions of deities or celestials, including the Pandavas, Dhrishtadyumna, and Draupadi's sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7110-7180 confidence: high

Yudhishthira, Bhimasena, Arjuna, Nakula, and Sahadeva are identified as portions of Dharma, wind, Indra, and the twin Aswins; Varchas, son of Soma, becomes Abhimanyu, son of Arjuna; Soma says his son is dearer than life.

Soma declares he cannot part with his son, but makes a compact allowing Varchas to go to earth for a limited term to aid celestial purposes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7182-7264 confidence: high

Durvasa says that by the mantra Pritha can summon whatever celestials she likes and obtain children by their grace.

Durvasa gives Pritha a mantra to summon celestials and obtain children; she summons Surya, conceives, and bears a child with natural armor and earrings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 8065-8120 confidence: high

Daksha is born after Prachetas' ten sons; all creatures spring from him, so he is called Grandfather; with Virini he begets a thousand sons of rigid vows.

Daksha is said to be source of all creatures, and Manu is said to be progenitor of all human beings called Manavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 8278-8360 confidence: medium

"Kacha is even within me. There is no other way of his coming out except by ripping open my stomach."

Sukra says Kacha is inside him and tells Kacha to start into life as his son when coming out of his body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36318-36401 confidence: medium

Opening catalogue: bathing or drinking at tirthas such as Sindhuttama, Bhadratunga, Kumarika, Renuka, Panchananda, Yoni, Srikunda, and Vimala grants sin destruction, divine regions, sacrificial or gift merit, rebirth as a goddess's son, lunar brightness, and the sight of golden and silver fishes.

Bathing at Yoni is said to lead to rebirth as the son of a goddess, and Devika is said to be where Brahmanas first sprang into existence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXV / SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII; lines 8539-8577 confidence: medium

Ghurnika, commanded, goes to the Asura chief's mansion and reports to Kavya that Devayani was ill-used in the forest by Sarmishtha, daughter of Vrishaparvan.

Devayani is reported as wronged; her father Kavya/Sukra seeks her, embraces her, speaks to her, and tries to pacify her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36714-36797 confidence: medium

Ausanasa is attended by gods, Brahma, Rishis, and Kartikeya for Bhargava's good; Kapalamochana cleanses sin; Agni grants Agni's regions and raises one's race; Vishwamitra's tirtha grants Brahmana status; Brahmayoni grants Brahma's abode and sanctifies the race to the seventh generation.

Several tirtha baths are said to raise, rescue, or sanctify the pilgrim's race or lineage to the seventh generation up and down.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 37263-37346 confidence: low

Dandaka bathing gives gift-of-kine merit; visiting Sarabhanga's and Suka's asylums gives immunity from misfortune and sanctifies one's race; Surparaka is linked to Jamadagni's son/Rama; Saptagadavara and Deva-hrada confer merit, celestial region, and Devasatra merit.

Several tirtha acts are said to sanctify or deliver the pilgrim's race, including visiting the asylums of Sarabhanga and Suka and residing at Tungaka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 9585-9671 confidence: low

Yayati says, “Fallen from heaven upon the loss of all my religious merits, I am doomed to enter the Earth-hell,” and adds that the regents command him and Indra gave a boon that he fall among the wise and virtuous.

Yayati says Indra granted a boon that, though he must fall to Earth, he should fall among the wise and virtuous.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 2572-2633 confidence: medium

Viswavasu, King of the Gandharvas, has intimacy with Menaka, the celestial dancing-girl; Menaka gives birth near Sthulakesa's hermitage, drops the newborn on the river bank, and goes away.

The birth account links the child with Viswavasu, King of the Gandharvas, and Menaka the Apsara; Menaka abandons the newborn on a river bank, and Sthulakesa finds and raises her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 29789-29844 confidence: high

"Although I have a thousand offspring, yet my affections flow equally towards all! But, O Sakra, I feel greater compassion for one that is weak and innocent!"

Suravi says she loves all offspring equally but feels greater compassion for the weak and innocent one; Vyasa applies this parental-affection pattern to the Pandavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 9880-9916 confidence: medium

Samvarana and Tapati, daughter of Surya, have Kuru; Kuru is virtuous, installed on the throne, gives his name to Kuru-jangala, and makes Kurukshetra sacred through asceticism.

Tapati is identified as the daughter of Surya and as mother of Kuru, placing the royal ancestor Kuru in a lineage connected to a solar figure.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 10023-10106 confidence: high

Pandu avoids his wives after the curse, fears childlessness, and asks Kunti for offspring; Kunti bears Yudhishthira by Dharma, Bhima by Maruta, and Arjuna by Sakra, then gives Madri the invocation mantra through which Madri bears Nakula and Sahadeva by the twin Aswins.

Kunti bears three sons by Dharma, Maruta, and Sakra; Madri bears twins by the twin Aswins after receiving Kunti’s mantra of invocation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 10023-10106 confidence: high

Pandu avoids his wives after the curse, fears childlessness, and asks Kunti for offspring; Kunti bears Yudhishthira by Dharma, Bhima by Maruta, and Arjuna by Sakra, then gives Madri the invocation mantra through which Madri bears Nakula and Sahadeva by the twin Aswins.

Madri bears the twins Nakula and Sahadeva by the twin Aswins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 9919-9990 confidence: medium

Matinara “performed on the bank of Saraswati the twelve years' sacrifice”; at its conclusion, “Saraswati appeared in person before the king and chose him for husband.”

Tansu is said to be born of Saraswati by Matinara after Saraswati appears in person and chooses Matinara for husband.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 10128-10187 confidence: high

The Vasus say they cannot frustrate the curse and ask Ganga to become a human female and make them her children, because they are unwilling to enter a human female's womb; Ganga asks whom they will choose as father.

The Vasus ask Ganga to become human and bear them as her children, and they name Santanu as the earthly father.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 10190-10268 confidence: medium

The damsel agrees to be united with Pratipa's son, praises the Bharata race, says the son should not judge her acts, and foretells happiness, sons, and heaven for him.

The celestial damsel says Santanu will attain heaven in consequence of the sons she will bear him, along with his virtues and good conduct.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 10271-10328 confidence: high

Ganga says the eight Vasus had to assume human forms because of Vasishtha's curse; Santanu was fit to be their begetter, and Ganga, a celestial in human form, became their mother.

Ganga says the eight Vasus had to assume human forms, that Santanu was fit to be their begetter, and that she assumed human form to be their mother.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 10331-10427 confidence: medium

Santanu asks Ganga what fault caused the Vasus to be cursed to human birth and what the child Gangadatta has done.

The Vasus are condemned to birth among humans; Dyu alone must remain on earth and is identified with the child of Santanu and Ganga later named Gangeya and Devavrata.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVII / SECTION XCVIII / SECTION XCIX / SECTION C; lines 10429-10508 confidence: medium

Devavrata, Santanu's son and a Vasu born of Ganga, resembles Santanu and is skilled in worldly and spiritual knowledge, strong, energetic, and a mighty car-warrior.

Devavrata is identified as Santanu's son, a Vasu born of Ganga, and is associated with celestial weaponry and illusion.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 33109-33184 confidence: high

Arjuna alights from the car and approaches Indra, called lord of the gods and his father; Indra is attended by a white umbrella with golden staff, a perfumed Chamara, Gandharvas, bards, singers, and Brahmanas chanting Rik and Yajus hymns.

Indra is named as Arjuna's father and receives him with embrace, hand-taking, shared sacred seat, lap gesture, affectionate touch, and delighted gaze.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 33187-33218 confidence: medium

The gods and Gandharvas procure an Arghya, reverence the son of Pritha, provide water for washing his feet and face, and bring the prince into Indra's palace.

Jishnu is said to live in the abode of his father after entering Indra's palace, and Indra commands his heavenly stay and instruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 33269-33356 confidence: high

Urvasi recounts Mahendra's celestial assembly for Arjuna, attended by gods, sages, Siddhas, Charanas, Yakshas, and Nagas; Gandharvas played Vinas and sang, Apsaras danced, and Arjuna gazed at Urvasi.

Urvasi says Chitrasena came to her after being sent by Sakra, while also identifying the command with Arjuna's father.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 33358-33422 confidence: high

Sakra calls Arjuna his son in private, consoles him, says Pritha is blessed, praises Arjuna's patience and self-control, and says Urvasi's curse will be to his benefit.

Sakra calls Arjuna his son, consoles him, and explains that Urvasi's curse will benefit him during a future year of concealed exile.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 4939-4993 confidence: medium

The Pitris tell Jaratkaru he has arrived by good luck and ask why he has not taken a wife.

The Pitris direct Jaratkaru to marry for a son, and he states that offspring begotten upon the bride will be their salvation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 33425-33505 confidence: high

Indra tells Lomasa that Arjuna is no mortal, is Indra's son born of Kunti, has come to acquire weapons, and is an ancient Rishi of high merit.

Indra states that Arjuna is not merely mortal and is his son born of Kunti.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 33425-33505 confidence: medium

Indra identifies Nara and Narayana with Hrishikesa and Dhananjaya, says they have been born on earth for a purpose, and describes Vadari by the source of the Ganga as the abode of Vishnu and Jishnu.

Indra says Nara and Narayana, identified with Hrishikesa and Dhananjaya, have been born on earth for a certain purpose and to lighten earth's burden.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 24266-24349 confidence: high

Bhima says Jarasandha should not be forgiven; Krishna urges him to display the strength obtained from his father, the god Maruta.

Bhima's strength is explicitly said by Krishna to be derived from his father, the god Maruta, immediately before Bhima kills Jarasandha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 24450-24512 confidence: medium

Arjuna defeats Kashmira Kshatriyas, Lohita, Trigartas, Daravas, Kokonadas, takes Avisari, subdues Rochamana in Uraga, presses Singhapura, attacks Suhma and Sumala, subdues Valhikas, and defeats Daradas and Kambojas.

Arjuna is called the son of Indra while performing feats of conquest and battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 3775-3848 confidence: medium

Garuda goes to Gandhamadana and sees his father Kasyapa in ascetic devotions; Kasyapa sees his powerful sky-ranging son approaching.

Kasyapa is identified as Garuda's father, warns him of danger, mediates with the ascetics, and directs him to a suitable mountain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 3901-3989 confidence: high

Vinata, daughter of Daksha, after ascetic penances and purification by bath in a fruitful season, approaches Kasyapa.

Kasyapa promises Vinata two heroic sons of great fortune who will be respected in the worlds and rule winged creatures; she later bears Aruna and Garuda.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 4120-4191 confidence: medium

Garuda recalls the sons of Kadru and his mother's bondage from deception, asks that the mighty snakes become his food, and Hari sanctions what Garuda has said.

Garuda acts in response to his mother's bondage, fulfills the snakes' condition for her freedom, and later gratifies her by devouring snakes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 4314-4385 confidence: medium

After the serpents look at him, Vasuki says their final determination is not worthy of adoption, that their advice is not to his liking, and that only the grace of Kasyapa, their father, can do them good.

Vasuki concludes that the grace of Kasyapa, described as their father, alone can do the snakes good.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 33009-33053 confidence: high

Matali descends, bows, and tells Arjuna that Sakra/Indra, his father, has sent the car and commanded him to bring Arjuna so the gods may behold him; Sankara and celestial groups wait, and Arjuna will return after obtaining weapons.

Indra is identified as Arjuna's father and sends Matali to bring him to the gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 32551-32634 confidence: medium

At Yudhishthira's command, Dhananjaya set out from Kamyaka to see Sakra and Sankara.

Arjuna is called the son of Indra and sets out to obtain sight of Sakra, chief of the celestials, during the quest for weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1261-1344 confidence: high

At Prabhasa the Pandavas meet the Vrishnis; in the Su-kanya story, Chyavana makes the Aswins drink Soma at Saryati's sacrifice and receives perpetual youth; Somaka offers his only son Jantu in sacrifice and obtains a hundred others.

King Somaka offers his only son Jantu in sacrifice and obtains a hundred other sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1345-1389 confidence: high

The Aranya story includes Dharma, god of justice, advising his son Yudhishthira; the Pandavas obtain a boon and go west; the passage states the Aranyaka Parva has 269 sections and 11,664 slokas.

Dharma, identified as god of justice and father of Yudhishthira, gives advice to Yudhishthira.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 546-638 confidence: high

The mothers, to fulfill legal ordinances, admit Dharma, Vayu, Sakra, and the twin Aswins as substitutes to their embraces.

The mothers accept Dharma, Vayu, Sakra, and the twin Aswins as substitutes so that lawful ordinances may be fulfilled, producing the Pandava offspring.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CCI / SECTION CCII / SECTION CCIII / FOOTNOTES; lines 60568-60723 confidence: medium

Vaikartana may mean one who peeled off his natural armour; the note says Karna's real origin was his procreation by the deity of the sun, known after his death.

The passage states that Karna's real origin was procreation by the deity of the sun.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 15454-15475 confidence: high

Kanwa names Bhima as a mighty son of Vayu and Dhananjaya as son of Indra, asking who they cannot slay in battle.

Bhima and Dhananjaya are identified through divine fathers, Vayu and Indra, in the context of their battlefield power.
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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 47596-47659 confidence: medium

Bhima cannot bear the uproar, his enraged glances are likened to fire, and he aims the weapon named Tvashtri, which produces thousands of arrows and routs the king's troops.

Bhima is called the son of the Wind-god and the son of Marut while acting as the victorious warrior.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI; lines 21388-21459 confidence: high

Bhishma’s divine mother appears in her own form, asks what he seeks to do, offers to ask Jamadagni’s son not to fight his disciple, and warns Bhishma not to battle Rama, who is a Brahmana, like Mahadeva in prowess, and destroyer of Kshatriyas.

Ganga is Bhishma’s divine mother, appears before him, reproves him, and tries to mediate with Rama out of affection for her son.
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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: high

Bhishma sees his mother Ganga, the great river-goddess, stationed on his car; she had controlled his steeds after the charioteer's fall and protects his car, steeds, and battle implements. He worships her feet and the spirits of his ancestors, ascends the car, and entreats her to leave.

Ganga is explicitly Bhishma's mother and a great river-goddess; she controls his steeds after the charioteer's death and protects his car, steeds, and battle implements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 34514-34599 confidence: medium

Arjuna tells Sikhandin to proceed toward the grandsire without fear and says he will throw Bhishma down from his excellent car with sharp shafts.

Bhishma is repeatedly identified as Ganga’s son while serving as the central warrior being attacked and defended.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCII / SECTION CXCIII / SECTION CXCIV / SECTION CXCV; lines 58366-58400 confidence: medium

Drona obtained the science of weapons from Rama and imparted knowledge of all the celestial weapons to his son.

The passage emphasizes that Drona transmitted celestial weapons and the mysteries of weapon science to Aswatthaman as son and pupil.
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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 59453-59531 confidence: medium

Vyasa says he will explain; Narayana is called older than the oldest, creator of the universe, and born as the son of Dharma for a purpose.

Narayana, described as ancient and creator of the universe, takes birth as the son of Dharma for a purpose.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 34819-34904 confidence: medium

Bhagadatta hurls a golden-staffed dart; the Sindhu king hurls a lance and axe; Kripa hurls a Sataghni; Salya shoots an arrow; the son of the Wind-god cuts the lance, axe, Sataghni, and Salya's arrow, and the supplied text breaks off as he cuts the dart.

Bhimasena is called the son of the Wind-god while cutting the weapons hurled at him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 18281-18355 confidence: high

Kunti names Bhishma, Drona, and Karna as those on Duryodhana's side who increase her fears; she especially fears Karna's power and resolves to disclose the truth and draw his heart toward the Pandavas.

Kunti recalls summoning Surya by mantra during maidenhood, links this to the son held in her womb, and resolves to disclose the truth to Karna to draw him toward his brothers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 18358-18388 confidence: high

Kunti says: "Thou art Kunti's son, and not Radha's. Nor is Adhiratha thy father... Thou wert brought forth by me while a maiden."

Kunti reveals that Karna was born from her while she was a maiden and begotten by divine Surya, with extraordinary natural earrings and armor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 18391-18457 confidence: high

Karna hears an affectionate voice from the solar circle; Surya speaks with paternal affection, says Pritha's words are true, and urges Karna to act according to his mother's words.

Surya, identified as Karna's father, speaks with paternal affection from the solar circle and confirms Pritha's words about Karna's maternal relation and duty.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 18626-18655 confidence: medium

She says the king and Kshattri should be subordinate to Bhishma; Bhishma is called offspring of Ganga, righteous, and not desirous of sovereignty, and the kingdom therefore became Pandu's.

Bhishma is called the offspring of Ganga, and Yudhishthira is called the son of Dharma in the same succession argument.
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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 35288-35339 confidence: medium

Sikhandin strikes Bhishma with ten arrows; Bhishma looks wrathfully but, “Remembering his femininity,” does not strike him.

Bhishma is called the son of Ganga, and Arjuna is called Indra’s son.
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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 35616-35698 confidence: medium

Celestials grieve at the thought of Bhishma falling; Bhishma rushes at Vibhatsu while pierced; Sikhandin strikes his chest, but he remains unmoved like a mountain in an earthquake.

Bhishma is repeatedly identified as Santanu's son and Ganga's son, and as the grandsire of the Bharatas/Kurus.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 36074-36162 confidence: medium

Bhishma tells Karna that he is Kunti's son, not Radha's, and that Adhiratha is not his father; he says he heard this from Narada and Krishna-Dwaipayana.

Bhishma privately tells Karna that he is Kunti's son, not Radha's or Adhiratha's, and Karna is also addressed as son of Surya; Karna confirms his birth but says he was abandoned and reared by a Suta.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 49976-50059 confidence: medium

Panchajanya is heard again; the son of Dharma says Krishna is blowing his conch, fears Dhananjaya is in great distress, mentions possible inauspicious omens for Kunti, Draupadi, and Subhadra, and urges Bhima to go quickly.

The passage calls the son of Dharma Bhima's superior and refers to Bhima as the son of the Wind-god, using divine-parentage epithets in the battle narrative.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXIV / SECTION CXXV / SECTION CXXVI / SECTION CXXVII; lines 50160-50201 confidence: medium

Bhima roars; Yudhishthira, son of Dharma and foremost of virtuous men, reflects and praises Bhima for delivering a message and being unbeatable as a foe.

Yudhishthira is identified as the son of Dharma and as foremost of virtuous men.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 17989-18074 confidence: high

Karna tells Krishna that Kunti bore him while a maiden through connection with Surya, and that at Surya’s command she abandoned him as soon as he was born.

Karna says Kunti bore him through Surya while a maiden and abandoned him as soon as he was born.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIII / SECTION LIV / SECTION LV / SECTION LVI; lines 4234-4277 confidence: high

The firmament is filled with arriving jeweled cars; the thunderbolt-wielder, wearing a garland of lotuses and lilies, looks beautiful on his car and gazes steadily at his son on the battlefield.

The thunderbolt-wielder and slayer of Vala gazes steadily at his son on the field of battle.
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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 43452-43500 confidence: medium

The gods ask how the child will be supported; Indra offers his fingers, and milk and clarified butter from his hand sustain the child, who is named Mandhatri and grows rapidly.

Indra feeds the newborn from his fingers and hand with milk and clarified butter, after which the child grows rapidly.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVII / SECTION LVIII / SECTION LIX / SECTION LX; lines 12162-12211 confidence: high

Dhritarashtra says Dharma and other invoked celestials will aid the Pandavas from parental affection and with wrath resembling a thunderbolt to save them from Bhishma, Drona, and Kripa.

Dhritarashtra says Dharma and other invoked celestials will come to aid the Pandavas from parental affection.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVII / SECTION LVIII / SECTION LIX / SECTION LX; lines 29194-29226 confidence: medium

Many warriors headed by Drona, Kripa, Salya, Vivinsati, Duryodhana, and Somadatta's son rush against Arjuna, called the son of Indra and likened to Indra.

Arjuna is called the son of Indra and is likened to Indra himself while warriors rush against him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVII / SECTION LVIII / SECTION LIX / SECTION LX; lines 43388-43424 confidence: high

Ganga says "Protect Me" and sits on Bhagiratha's lap; because of this she is regarded as his daughter, named after him, and described as becoming like a son for the salvation of his deceased ancestors.

Ganga, a goddess, is said to sit on Bhagiratha's lap, be regarded as his daughter, select him as father, and become like a son for his ancestors' salvation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 29843-29869 confidence: medium

The passage describes a sequence: Sankarshana is created from the addressee’s own self, Pradyumna is created as himself, Aniruddha is created from Pradyumna and known as eternal Vishnu, and Aniruddha creates Brahma.

The passage describes Sankarshana, Pradyumna, and Aniruddha as arising through creation from the deity’s own self, with Brahma then created by Aniruddha from Vasudeva’s essence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 29964-30013 confidence: medium

He is called "the great Boar," "the great Lion," "the Three-stepped Lord," and "the Mother and the Father of all living creatures."

The passage says he is the Mother and the Father of all living creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 44021-44104 confidence: medium

Arjuna, not seeing Subhadra's son Abhimanyu, remarks on the pale faces of the others and asks why Abhimanyu has not come to congratulate him.

Arjuna repeatedly calls Abhimanyu his son, grieves his absence, praises his qualities, and says he cannot have peace without seeing him.
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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 5340-5383 confidence: medium

Uttara says he did not recover the cattle or defeat the foe; a son of a deity, a youth of celestial origin, stopped him as he fled, mounted his car, recovered the cattle, defeated the Kauravas, and repulsed major warriors with arrows.

Uttara repeatedly attributes the victory to a son of a deity or youth of celestial origin, while the narrator identifies the hero as the son of Pandu living unrecognized in disguise.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXX / SECTION LXXI / SECTION LXXII / FOOTNOTES; lines 5778-5895 confidence: high

The note identifies Bhishma as son of the river Ganga; glosses an epithet as ape-bannered; says Arjuna is named after an Indian tree and is Indra's son; and explains that Indra cut off the wings of mountains, except Mainaka, son of Himavat.

The passage identifies Bhishma as son of the river Ganga and Arjuna as Indra's son.
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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 44179-44221 confidence: medium

The Pandavas ask Abhimanyu to pierce Drona's array; he accepts the burden, enters using knowledge from Arjuna, and is compared to Garuda entering the ocean, while the Pandavas try to follow by the same path.

Arjuna hears of his son Abhimanyu's death, collapses in grief, then regains consciousness and becomes furious.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 31133-31217 confidence: medium

Sanjaya reports Bhishma addressing Duryodhana, listing allies and troops prepared to fight, saying the Pandavas are unconquerable even by the gods because Vasudeva is their ally, and pledging to obey Duryodhana.

Bhishma is called Ganga's son, and Yudhishthira is called the son of Dharma.
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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

Arjuna, called Dhananjaya and Indra's son, is struck by shafts, breathes like a trodden snake, cuts off enemy bows, pierces powerful monarchs, and leaves many fallen, bloodied, mangled, or beheaded.

Arjuna is called Indra's son, while Bhishma is repeatedly identified as the son of Ganga and Santanu.
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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 45892-45966 confidence: high

Srutayudha is called the son of Varuna and of Parnasa, a mighty river of cool water; Parnasa asks Varuna that her son become unslayable on earth.

Srutayudha is explicitly described as the son of Varuna and the river Parnasa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 6472-6512 confidence: medium

Twashtri, described as lord of creatures and foremost of celestials, practices rigid austerities and creates a three-headed son because of antipathy to Indra.

Twashtri, a celestial lord, creates a son from antipathy to Indra, and the son becomes a threat to Indra's position.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 6565-6612 confidence: medium

Twashtri hears that Indra killed his son, becomes angry, describes the son as innocent and ascetic, and vows to create Vritra for Indra's destruction.

Twashtri, angered by the killing of his son, vows to create Vritra for Indra's destruction, makes offerings on fire, and empowers Vritra through austere rites.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 39025-39110 confidence: medium

Dhritarashtra says Vasudeva is described as the Father of all and that if he fights for the Pandavas no one among the Kauravas can be his antagonist; he may give the earth to Kunti’s son.

Vasudeva is described by regenerate ones as the Father of all, and Dhritarashtra says none among his side could oppose him if he fights for the Pandavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 3300-3360 confidence: medium

Arjuna explains Dhananjaya by conquered wealth, Vijaya by unfailing victory, Swetavahana by white horses in golden armour, Falguna by birth on Himavat under Uttara Falguna, and Kiritin by Indra's sun-like diadem during the Danava encounter.

Arjuna explains Kiritin through a diadem placed by Indra, Jishnu through sonship connected to the slayer of Paka, and Krishna through a name given by his father out of affection.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 10711-10776 confidence: high

"I am called the mother and father. I am again the son" and "I am the warp and woof of the universe."

The first-person voice says it is mother, father, son, and old grandsire, while also saying it is the Soul and the universe's warp and woof.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 11234-11266 confidence: medium

Bhishma says Karna boasts “I shall slay the Pandavas,” is not equal to “a sixteenth part” of them, and has caused the calamity coming upon Dhritarashtra’s sons; Suyodhana relied on him and insulted heroes of celestial descent.

The Pandavas are called heroes of celestial descent, and Arjuna is said to have no equal among bowmen in the three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 27685-27732 confidence: high

Dhritarashtra fears Arjuna after Sweta's slaughter and Bhishma's victory; Arjuna is described as son of Indra, equal to Upendra, splendid like fire and Sun, knowledgeable in the Aindra weapon, and armed with thunderbolt-like force.

Arjuna is explicitly called the son of Indra and is compared in battle to Upendra, while being presented as a formidable warrior.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 42712-42761 confidence: medium

Yudhishthira recalls Arjuna slaying the Nivatakavachas, Kalakeyas, and Paulomas, enemies associated with Indra, and laments that the Pandavas could not protect Arjuna's son.

Yudhishthira describes Abhimanyu as the son of Indra's son and links Arjuna to Indra through past victories over Indra's enemies.
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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 3802-3855 confidence: medium

Bhishma urges forgiveness, says the business is grave, and says the arrival of the son of Kunti makes quarrel untimely.

The passage identifies Arjuna as Indra's son and the son of Kunti, while Bhishma is called son of Santanu and son of Ganga; these epithets frame authority and combat roles.
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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 25734-25815 confidence: medium

The speaker identifies himself with Vedic and Smriti sacrifices, Swadha, herb-medicine, mantra, libation, fire, offering, father, mother, creator, grandsire, Om, Rik, Saman, Yajus, goal, refuge, source, destruction, seed, heat, rain, immortality, death, existence, and non-existence.

The speaker calls himself father, mother, creator, grandsire, source, receptacle, and seed of the universe.
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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 25817-25855 confidence: medium

The Seven great Rishis, four earlier Maharishis, and Manus are said to partake of the speaker's nature, to be born from his mind, and to have offspring in the world.

The Seven great Rishis, four Maharishis, and Manus are described as born from the divine speaker's mind and connected with world offspring.
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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 26205-26272 confidence: medium

The speaker describes Brahma as his mighty womb, says he places the living germ there, and says all beings are born from Brahma as womb and himself as seed-imparting Sire.

Brahma is called the mighty womb, the speaker places the living germ there, and all beings are said to be born from that relation.
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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 40640-40683 confidence: medium

The elephants are wounded by Bhima's arrows; Bhima, called the son of Pavana, routs them like wind driving clouds and is compared to the risen sun striking with rays.

The combatant Bhima is identified during the battle as the son of Pavana and the son of the Wind-god while routing enemies.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 40792-40860 confidence: medium

As Arjuna proceeds toward Bhagadatta, fourteen thousand Samsaptaka car-warriors summon him. Arjuna deliberates between the Samsaptakas and Yudhishthira, chooses to fight the Samsaptakas, and thereby frustrates the double-encounter plan of Duryodhana and Karna. He is described as Indra’s son with an ape on his banner.

Arjuna is called Indra’s son and his slaughter of the Samsaptakas is compared with feats beyond Sakra, Yama, and the Lord of treasures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 40936-41019 confidence: high

Earth asks Krishna for a boon for her son Naraka: possession of the Vaishnava weapon so that he cannot be slain by gods or Asuras; Krishna grants the supreme infallible weapon for Naraka's protection.

Earth asks Krishna for a boon so that her son Naraka will be protected and unslayable by gods and Asuras.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 41020-41028 confidence: medium

"The son of Indra then, having slain in battle that monarch who resembled Indra himself in prowess and who was Indra's friend"

The warrior is identified as the son of Indra and is said to slay a monarch in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 41944-42026 confidence: medium

Karna rains sharp arrows on Abhimanyu and his followers; Abhimanyu pierces Karna with seventy-three shafts, and no Kaurava car-warrior stops his progress toward Drona.

Abhimanyu is identified as the son of Indra's son while defeating or resisting leading Kaurava warriors.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 42029-42088 confidence: medium

Observers later see Abhimanyu scorching foes like the meridian sun; he is called equal to Vasava in battle and the son of Vasava’s son, resplendent in the hostile army.

Abhimanyu is identified as Arjuna’s son and as the son of Vasava’s son, and he is compared to Vasava in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 THE MAHABHARATA / BOOK 4 / VIRATA PARVA / SECTION I; lines 69-158 confidence: medium

Vaisampayana says Yudhishthira obtained boons from the god of Justice, returned to the asylum, told the Brahmanas what happened, and restored the churning staff and fire-sticks to a Brahmana.

Yudhishthira is called the son of the god of Justice in the same narrative context in which he has obtained boons from the god of Justice.
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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 24248-24316 confidence: high

Kunti says Karna was born of her by the god of day, with earrings and armor, and resembled Surya in splendor.

Kunti says Karna was born of her by the god of day, born with earrings and armor, and resembling Surya in splendor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SANTI PARVA / THE MAHABHARATA / SANTI PARVA / SECTION I; lines 24318-24371 confidence: medium

"Through the might of thy arms and the grace of Madhava, the whole Earth, O Yudhishthira, hath been righteously won by thee."

Yudhishthira is addressed as the son of Dharma in the same speech that frames his victory and grief.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SANTI PARVA / THE MAHABHARATA / SANTI PARVA / SECTION I; lines 24373-24448 confidence: high

Kunti spoke of Karna as Surya's son; the child was placed in a light basket and committed to the current of Ganga.

Karna is identified as Kunti's secretly born son of Surya and as a child placed in a light basket and committed to the current of Ganga.
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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 70438-70548 confidence: medium

The Jata-karma and related rites include formulas such as the child being hard as adamant, an axe to foes, and the son as the father's own self; other domestic rites are also listed.

The sire is equated with all deities, the mother with all mortal and immortal creatures, and the son is addressed as the father's own self.
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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 71734-71853 confidence: high

Garbhah means embryos or infants in the womb; the deities are called this because they are born in Mahadeva; the beings are Rudras or portions of the great Rudra.

The deities are described as embryos or infants in the womb because they are born in Mahadeva; Rudras are portions of the great Rudra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73776-73877 confidence: high

The note explains that Brahman is to be the son of Narayana at the beginning of a Kalpa, when no other mobile or immobile object exists, and that creation proceeds through Ahankara.

Brahman is described as the son of Narayana at the beginning of a Kalpa, in a context of creation.
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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 73988-74107 confidence: medium

Narayana is said elsewhere to have taken birth in Dharma’s house in four forms named Nara, Narayana, Krishna, and Hari; the Dharma-car is glossed as bodies for scriptural duties.

Narayana is said to take birth in Dharma’s house in four named forms: Nara, Narayana, Krishna, and Hari.
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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 73988-74107 confidence: high

The deities taught the Vedas to their children before a campaign against the Asuras, forgot them, and later re-acquired them from their children and disciples; scripture declares the preceptor the sire and disciple the son, with reverence due to knowledge, not age.

The deities teach the Vedas to their children, forget them, and later re-acquire them from those children and disciples; the note emphasizes reverence to knowledge over age.
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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 62139-62222 confidence: medium

Only undifferentiated Brahman exists; Hari springs from Tamas, is connected with Narayana, and is described with attributes such as eternal, immutable, immortal, unborn, formless, all-pervading, and creative.

Hari springs from Tamas, Brahman arises from Hari, and Agni and Shoma spring from Brahman's eyes before human orders are created.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLIII / SECTION CCCXLIV / SECTION CCCXLV / SECTION CCCXLVI; lines 63031-63091 confidence: medium

Deities who were sires taught Srutis to their children, lost that knowledge, then received the Mantras back from those sons; sons and sires thereby exchanged ritual status.

Sires teach their children the Srutis, lose the knowledge, receive the Mantras back from the children, and the sons acquire the status of sires while sires acquire the status of sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLIII / SECTION CCCXLIV / SECTION CCCXLV / SECTION CCCXLVI; lines 63093-63123 confidence: medium

Three mud balls shaken from his tusk fall toward the south on Earth; Vrishakapi declares them Pitris/Pindas and identifies himself as father, grandfather, great-grandfather, grandsire, sire, and one cause.

Vrishakapi declares himself father, grandfather, great-grandfather, grandsire, sire, and the one cause in connection with the newly created Pitris.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLIX / SECTION CCCL / SECTION CCCLI / SECTION CCCLII; lines 64038-64121 confidence: high

Brahma says he was born from Him, the son was born from Brahma, and the universe and Vedas flowed from Brahma; the Lord is divided into four portions and sports as he pleases.

Brahma says he was born from the Supreme Purusha and that his son was born from him.
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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: high

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 says he takes birth from the Lord as his eldest son at each creation and lists several modes of birth from the Lord.
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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 63498-63582 confidence: high

In a Kalpa, Brahma is born in Narayana's mind and issues from his mouth; Narayana performs rites; froth-eating Rishis receive the religion from Narayana, Vaikanasas receive it from them, Shoma receives it from the Vaikanasas, and it then disappears.

Brahma is born from Narayana in multiple forms, is called son, and receives power and religion from Narayana for creation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL; lines 63729-63783 confidence: high

Vaisampayana praises Vyasa as born to Satyavati and Parasara on an island, linked to Brahma and Narayana, and created by Narayana as his son.

Vyasa is said to be an incarnate portion of Narayana, and Narayana is said to have created him as his son; Janamejaya asks for the account of this birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL; lines 63785-63869 confidence: high

Narayana, during the creation due to the primeval Lotus, 'at first created Brahma, from his navel.'

Brahma springs from Narayana's navel and receives a creative commission from him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL / SECTION CCCLI; lines 63956-64035 confidence: high

Mahadeva, Brahma's son sprung from his forehead, sees Brahma on the mountain while moving through the sky, descends, worships Brahma's feet, and is raised by Brahma's left hand.

Mahadeva is described as Brahma's son, worships Brahma's feet, and is greeted by Brahma as son before asking doctrinal questions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXI / SECTION CCCXXXII / SECTION CCCXXXIII / SECTION CCCXXXIV; lines 60421-60506 confidence: medium

Siva, armed with Pinaka and accompanied by divine and celestial beings, consoles Vyasa, says Vyasa had sought a son with the energy of Fire, Water, Wind, and Space, and states that Suka, born by penance and Siva's grace, attained the highest end and enduring fame.

Siva tells Vyasa that the son born to him through penance proceeded from Siva's grace, possessed elemental energies, and attained an end beyond ordinary deities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXI / SECTION CCCXXXII / SECTION CCCXXXIII / SECTION CCCXXXIV; lines 60507-60516 confidence: medium

"Thus favoured by the illustrious Rudra himself ... the Rishi beheld a shadow of his son by his side."

Rudra's favor is followed by the Rishi seeing a shadow of his son by his side; the immediately preceding quoted phrase says the presence will never desert the addressee.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXII / SECTION CCCXXXIII / SECTION CCCXXXIV / SECTION CCCXXXV; lines 60519-60594 confidence: high

Bhishma cites the old discourse of Narada and the Rishi Narayana; he says eternal Narayana took birth in the Krita age as Dharma's son in four forms: Nara, Narayana, Hari, and Krishna, and that Nara and Narayana went to Vadari for severe austerities.

The eternal Narayana takes birth as the son of Dharma in four named forms: Nara, Narayana, Hari, and the Self-create Krishna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXII / SECTION CCCXXXIII / SECTION CCCXXXIV / SECTION CCCXXXV; lines 60519-60594 confidence: medium

Narada praises Narayana as unborn, eternal, creator, mother of the universe, embodiment of immortality, and father, mother, and preceptor of the universe; he says all four modes of life sacrifice to Narayana and asks whom Narayana sacrifices to that day.

Narada praises Narayana as creator, mother, father, and eternal preceptor of the universe, and as the one on whom past, future, and the universe are established.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII; lines 61985-62068 confidence: high

The speaker says Arjuna was once half his body; Narayana is described as cosmic soul and source of Brahman, Rudra, all creatures, and Supreme Nature's creative and destructive modifications.

Brahma is born within a lotus through Aniruddha's grace, and Rudra springs from Aniruddha's forehead through wrath as a son vested with destructive power.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61368-61452 confidence: high

The speaker describes repeated creation: his fourth form creates Sesha/Sankarshana, Sankarshana creates Pradyumna, from Pradyumna he is born as Aniruddha, Brahman springs from Aniruddha and is born from Aniruddha's navel, and from Brahman arise all creatures. Creation and destruction recur like sunrise and sunset.

Sesha/Sankarshana, Pradyumna, Aniruddha, Brahman, and all creatures arise in sequence, with Brahman born from Aniruddha's navel.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61535-61612 confidence: high

Bhishma urges Yudhishthira to worship the foremost Being, described as the father and mother of all creatures, and invokes Janarddana's favor.

Bhishma tells Yudhishthira that Narayana is the father and mother of all creatures and is revered by the universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIV / SECTION CCV / SECTION CCVI / SECTION CCVII; lines 44781-44851 confidence: high

Brahman creates seven sons by will; Daksha is also described as created from Brahman's toe and as progenitor; Daksha's daughters are given to Kasyapa, Dharma, and Soma, and Dharma fathers several divine groups.

Brahman creates sons; Daksha fathers daughters; Kasyapa, Dharma, and Soma marry them; Aditi, Diti, and Danu give rise to divine and anti-divine lineages.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXI / SECTION CCLXII / SECTION CCLXIII / SECTION CCLXIV; lines 50869-50939 confidence: medium

Faith is called the daughter of Surya, a protectress, and giver of good birth; Faith is superior to merit from recitation and meditation and can save acts flawed by speech or mind.

Faith is described as the daughter of Surya and as a protectress and giver of good birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX / SECTION CCXC; lines 54748-54793 confidence: high

Bhava saw Usanas come out radiant and stood angrily with an uplifted lance; Uma intervened, forbade the killing of the Brahmana, and said he had become her son after coming out of Mahadeva's stomach.

Uma prevents Mahadeva from killing Usanas by declaring that he has become her son after emerging from Mahadeva's stomach.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCV / SECTION CCVI / SECTION CCVII / SECTION CCVIII; lines 44904-44977 confidence: high

Bhishma says first there was one Eternal, Divine, Self-born Brahman, who begat seven sons named Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasishtha; they are called seven Brahmanas.

The passage begins with Self-born Brahman begetting seven sons and continues with lineages that generate Prajapatis, deities, creatures, and races.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCI / SECTION CCXCII / SECTION CCXCIII / SECTION CCXCIV; lines 55031-55090 confidence: medium

The Self-born creates Dhatri, Dhatri creates a son who upholds the worlds, and the duties of Vaisyas, Kshatriyas, Brahmanas, and Sudras are described, including sacrificial preparation and altar cleaning for Sudras.

The Self-born creates Dhatri, and Dhatri creates a son who upholds all worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX / SECTION CCXXXI; lines 47730-47763 confidence: medium

Bhishma says he will recite an old narrative of the divine Vyasa speaking to his son Suka; Suka had studied the Vedas and Upanishads and desired Brahmacharya.

Bhishma introduces the divine Vyasa discoursing to his son Suka after Suka questions him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29900-29983 confidence: high

The gods ask Vishnu to identify a mortal superior to the rest; Narayana creates Virajas from his own energy, and the genealogy proceeds through Virajas, Krittimat, Kardama, Ananga, and Ativala.

Narayana creates Virajas from his energy after the gods request a superior mortal, and Prithu is later declared eighth from Vishnu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29984-30045 confidence: medium

A golden lotus is born from Vishnu's brow; Sree is born from the lotus, becomes spouse of Dharma, and Dharma begets Artha upon her.

Sree is born from a golden lotus from Vishnu's brow, becomes spouse of Dharma, and Artha is begotten upon her; the three are established in sovereignty.
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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 28401-28483 confidence: high

The hymn says the deity was born of Devaki and Vasudeva for the protection of Brahma on earth, like blazing fire from two sticks; the devout worshipper beholds him in his own soul.

The deity is said to have been born of Devaki and Vasudeva for the protection of Brahma on earth, with a fire-generation simile.
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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 28695-28770 confidence: high

Kusika performs the austerest penances to obtain the chief of the three worlds as son; Purandara inspires him and becomes his son named Gadhi.

Kusika undertakes severe penance to obtain the chief of the three worlds as son, and Purandara becomes Gadhi.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 26744-26827 confidence: medium

Ganga, called Bhagirathi and described as triple-coursed, sits on Bhagiratha’s lap, is connected with the name Urvasi, and agrees to be Bhagiratha’s daughter.

The river-goddess Ganga is said to sit on Bhagiratha’s lap and to agree to be his daughter.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 26828-26911 confidence: high

The gods ask from whom the child will suck; Indra says he will suck from him, places a finger in the child’s mouth, milk issues from it, and Mandhatri grows rapidly.

Indra feeds Mandhatri with milk from his finger, after which the child grows into youth with extraordinary speed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXXIV-XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 27758-27822 confidence: high

Vyasa looks toward Narada and tells Yudhishthira to ask Bhishma, the old grandsire of the Kurus, son of Bhagirathi and the celestial river goddess, who knows duties and can remove doubts.

Bhishma is identified as the son of Bhagirathi, and the goddess or genius of the celestial river is said to have brought him forth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 THE MAHABHARATA / SANTI PARVA / SECTION I / SECTION II; lines 24451-24515 confidence: medium

Narada says a child was conceived by Kunti in maidenhood, capable of provoking general war, and that the child came to have Suta status.

The passage says Kunti conceived the child in her maidenhood, that the child could provoke a general war, and later calls Karna Surya's son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 21043-21130 confidence: high

Mighty beings are said to be capable of bringing down the firmament, fearless before Hara, free from pride, and protected by Mahadeva as children of his own loins.

Mahadeva is said to protect his worshippers and regard them as children of his own loins.
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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 17170-17232 confidence: high

Mankanaka is described as a son begotten by the god of wind upon Sukanya.

Mankanaka is said to be begotten by the god of wind upon Sukanya.
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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 17677-17760 confidence: medium

The six Krittikas find the fiery child on a clump of heath, each claims him, and Skanda assumes six mouths to suckle from all six.

The six Krittikas desire a son, each claims the child, and the child suckles from all six by assuming six mouths; Ganga and Earth also act as attending or bearing maternal 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 / BOOK 9; lines 17873-17956 confidence: low

Named givers including Varuna, Himavat, Meru, Manu, Vindhya, Ocean, Parvati, and Vasuki provide companions to Agni's son; Vasuki gives two snakes named Jaya and Mahajaya.

The central recipient is repeatedly called Agni's son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18181-18257 confidence: high

The passage reports variant accounts of Skanda's parentage, naming the Grandsire/Sanat-kumara, Maheshvara, Agni, Uma, the Krittikas, Ganga, or combinations of them.

The passage reports that different people identify Skanda as son of Brahma/Sanat-kumara, Maheshvara, Agni, Uma, the Krittikas, Ganga, or combinations of them.
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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 10406-10489 confidence: medium

The warriors challenge and rush at each other, desiring to slay one another, and are compared to bulls, elephants, mountains, venomous snakes, Yamas, Indra and Vritra, sun and moon, and destructive planets at the end of the Yuga; both are said to be born of celestial fathers.

Both warriors are said to have been born of celestial fathers and to resemble gods in beauty and energy while engaging in combat.
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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 10490-10572 confidence: high

Shakra says Arjuna should vanquish Karna; Surya says Karna should vanquish Arjuna and calls Karna his son; Surya and Vasava dispute from opposite sides.

Surya speaks for Karna’s victory and refers to Karna as his son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 179-269 confidence: medium

Dhritarashtra laments the deaths of Bhishma, son of Ganga and born of the Vasus, and Drona, foremost bowman and teacher; Shikhandi and Dhrishtadyumna are named in their deaths.

Bhishma is explicitly called the son of Ganga and born of the Vasus while being described as a heroic warrior of celestial 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 3852-3942 confidence: medium

Rama obtains celestial weapons and boons from Siva; the descendant of Bhrigu gives the whole science of weapons to Karna, and Duryodhana argues this would not have happened if Karna had a fault.

Duryodhana infers a divine or Kshatriya birth for Karna from his natural earrings, natural coat of mail, solar resemblance, and inability to be born from a common woman.
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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 5777-5850 confidence: medium

Bhima, enraged and desiring to slay Karna, fixes a powerful shaft able to pierce mountains, draws to his ear, and releases it; the shaft sounds like thunder and is compared to a thunderbolt piercing a mountain.

At the moment of the decisive shot, Bhima is called the son of the Wind-god.
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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 5936-6019 confidence: medium

Karna covers Yudhishthira with arrows, fells his driver, and pursues him; Bhima, called son of the Wind-god, fills the sky with shafts and shrouds Karna with arrows.

Bhima is called the son of the Wind-god while intervening against Karna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 ANUSASANA PARVA / PART I / SECTION I / SECTION II; lines 365-448 confidence: high

A son named Sudarsana is born of Agni and Sudarsana; he is beautiful as the full moon and attains knowledge of supreme Brahma in childhood.

A son named Sudarsana is born from Agni and the princess Sudarsana and is attributed exceptional beauty and early knowledge of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 15933-15962 confidence: low

Vaisampayana frames the exchange, identifying Yudhishthira as Kunti's son by Dharma and Bhishma as Santanu's son; both are described as conversant with duty.

Yudhishthira is identified as Kunti's son by the deity Dharma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLI / SECTION CLII / SECTION CLIII / SECTION CLIV; lines 22457-22539 confidence: high

Earth calls herself Brahman's daughter and holder of creatures, says she will abandon her character as soil, and goes to Brahman's region.

Earth leaves for Brahman's region; Kasyapa enters her embodiment and sustains her; she returns and becomes Kasyapa's daughter.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 23983-24062 confidence: high

The mourners go to the sacred Bhagirathi and offer water oblations; the goddess Bhagirathi rises from the stream weeping and laments Bhishma's virtues, prowess, and death.

Ganga, Bhishma's divine mother, rises from the river and laments; Krishna consoles her by explaining her son's destiny.
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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

Krishna performs penances to gratify Mahadeva and obtain a son; one note names Pradyumna begotten upon Rukmini, while another says the son obtained on Himavat was Samva and suggests two adorations as a possible harmonization.

Krishna undertakes penance to gratify Mahadeva and receives a son as a boon.
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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 26515-26635 confidence: medium

The Rishis wish Krishna a son even superior to him; a son's superiority is described as uniquely bearable or prayed for.

The Rishis wish Krishna a son superior to him and explain that a son's victory or superiority is uniquely bearable or desired.
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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 20903-20948 confidence: medium

The Rishis bless Krishna with increase in intelligence and prosperity and say he will soon get a son like him or more distinguished, endowed with great energy, splendor, feats, and puissance.

The Rishis predict that Krishna will soon get a son like him or even more distinguished, endowed with great energy, splendor, feats, and puissance.
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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

Rishis bow, circumambulate, and depart; Narayana returns to Dwaraka after his vow; Rukmini conceives and bears a son after ten months, described as heroic and identical with Kama or Desire.

Rukmini, spouse of Narayana/Krishna, bears a son identified with Kama or Desire that exists in every creature.
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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 21346-21429 confidence: medium

He presides over sacred days, showers desired objects upon worshippers, walks over the universe, offers a flight of steps constituted by Righteousness for ascent, protects Indra in a womb-like simile, expands as the universe, and is receptacle of the ocean of Srutis.

The passage includes a gloss of the central figure protecting Indra like a mother protects a child in her womb and calls him the sire of Kama.
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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 21852-21935 confidence: high

The praised figure travels through the firmament, shines with his own effulgence, eats offerings made on sacrificial fire, sucks earth's moisture as the Sun, brings forth all things, is parent of the universe, and has the Sun for his eye.

The praised figure is called parent of the universe, producer of creatures, original cause of their birth, sire of all, and sire even of the Grandsire.
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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: high

The rishis say Krishna creates and destroys all worlds, is Winter, Summer, and the rainy season, and is father, mother, master, and origin of all creatures; they ask him to resolve their doubt about the fire from his mouth.

The rishis declare that Krishna creates and destroys all worlds and is father, mother, master, and origin of all creatures.
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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

Vasudeva says he came to the delightful and auspicious mountain to acquire by penances a son equal to himself in energy.

Vasudeva comes to the mountain to gain a son through penance, and the Grandsire prophesies that half the energy of the bull-device great god will take birth as that son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 30985-31045 confidence: high

Dharma is described as Vasudeva's eldest-born offspring, sprung from his mind, with compassion for all creatures as essence; Vasudeva says he transforms and takes birth in diverse wombs to uphold and establish Righteousness and is known as Vishnu, Brahman, and Sakra.

Dharma is called Vasudeva's eldest-born offspring, sprung from his mind, and associated with compassion for all creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 12113-12196 confidence: medium

In the Devayuga, when Danavas are lords of the three worlds, Aditi performs severe austerities, stands on one leg for many years, and obtains Vishnu in her womb.

Aditi performs severe austerities because she desires a son and receives Vishnu within her womb.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 12197-12233 confidence: medium

Surabhi is told that her offspring, especially her daughters, will reside in the world of men and that celestial and human enjoyments will be hers.

Surabhi is addressed as having offspring and daughters who will reside in the world of men.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12455-12538 confidence: high

Brahman says Agni was absent from Uma's curse and will beget a son; Agni's offspring, armed with an unerring dart, will destroy Taraka, and Agni will cast Rudra-associated seed-energy into Ganga to produce the child.

Brahman explains that Agni will beget a son by casting Rudra-associated seed-energy into Ganga, and this child will destroy Taraka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12597-12650 confidence: high

The deities describe Taraka's boon-derived power, ask Pavaka/Agni to rescue the deities, Prajapatis, and Rishis, ask him to beget a heroic son, and mention Uma's curse.

The deities ask Agni to beget a heroic son possessed of his energy who will dispel fear of Taraka, and Agni causes Ganga to conceive.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12597-12650 confidence: high

Agni agrees, proceeds to Ganga/Bhagirathi, unites with her in spiritual congress, causes her to conceive, and his seed grows in her womb while she becomes agitated.

Agni's union with Ganga is described as spiritual and not of the flesh, yet Ganga conceives his energetic seed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12652-12693 confidence: medium

Ganga disappears; Pavaka leaves after accomplishing the business of the deities; Rishis and deities name the fire deity Hiranyaretas, and Earth is called Vasumati because she held the seed cast by Ganga.

The child is linked with Pavaka, Rudra's fallen seed, Ganga, Earth, and Krittika; Krittika explicitly rears the child as her son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12779-12787 confidence: medium

Mahadeva states that the beings first springing from sacrificial fire are his, should be regarded as his offspring, and are the fruits of the Sacrifice; he addresses this to gods who range through the skies.

Mahadeva says that the beings from the sacrificial fire should be regarded as his offspring.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12789-12872 confidence: high

Agni says the offspring sprang from his limbs, depended on him for life, and should be considered his children; he says Mahadeva in Varuna form is in error.

Agni and Brahman make competing parentage claims, and the offspring are then distributed or adopted into divine lineages involving Varuna-form Mahadeva, Agni, and Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 12940-13018 confidence: high

Bhishma says the gods and Rishis, distressed by Taraka’s prowess and Ganga casting off Agni’s seed, urge the six Krittikas to rear the child; the Krittikas can bear Agni’s seed by their energy.

The child is generated from divine fiery seed or energy, borne in six wombs, born simultaneously in six portions, and united into one many-formed child.
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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 1770-1853 confidence: medium

Jamvavati asks Vasudeva for a heroic son like himself after seeing Rukmini's sons; she recalls his twelve-year vow, purification, and adoration of Mahadeva before begetting sons upon Rukmini.

Jamvavati asks for a son and cites Vasudeva's earlier twelve-year purification and adoration of Mahadeva before sons were begotten upon Rukmini.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1854-1937 confidence: high

Upamanyu tells Krishna that he will obtain a son like himself by severe penance to Isana, Lord of all creatures; he says the divine Master sports there with his spouse and that deities and Rishis formerly obtained desires through penance, Brahmacharyya, truth, and self-restraint.

Upamanyu tells Krishna that he will obtain a son like himself by performing severe penances to gratify Isana.
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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 3782-3866 confidence: medium

The addressee is said to be the source of creatures, to exist in diverse forms, to have a lotus on the navel, to contain innumerable creatures in a womb, to be wind and fire, Lakshmi, the field of action, the lord of living beings, the god of gods, Sat, and Asat.

The passage says creatures start into life from the addressee and that innumerable mighty creatures are within the addressee's womb.
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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 3951-4009 confidence: high

The figure is identified as the youngest son of Aditi and Kasyapa, the dwarf called Upendra, who beguiled Asura Vali and restored the three worlds to the chief of the celestials.

The addressed figure is identified as the youngest son of Aditi and Kasyapa in dwarf/Upendra form.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 4011-4093 confidence: high

The hymn calls the addressee the soil of the universe-tree, seed of all creatures, sprout of Jiva, Sat and Asat, Manifest, Father, Mother, Grandfather, doors to Heaven/generation/Emancipation, Nirvana, and Truth-region or beyond.

The being is called seed of all creatures, Father, Mother, and Grandfather, and is linked to generation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 37207-37264 confidence: high

Vyasa asks whether Dhritarashtra has learned how Vidura, Dharma’s self, left this world; he says the deity of Righteousness was born as Vidura through Mandavya’s curse and describes Vidura’s intelligence and penances.

The passage says Dharma became born as Vidura, that Yudhishthira took birth from Dharma through Yoga-puissance, and that Vidura, Dharma, and the eldest son of Pandu are identified with one another.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 37390-37446 confidence: high

Kunti recalls seeing the rising sun from her chamber, summoning the maker of day, and the deity appearing in divided form, one portion in the firmament and one on earth before her.

Kunti summons the sun deity, asks for a son like him, and the deity brings about conception through his energy.
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The Markandeya Purana ACCOUNT OF THE FUTURE MANUS. / CANTO XC?. / Canto XCY / Canto XCVI.; lines 29018-29154 confidence: medium

Ruci, agitated by his forefathers’ counsel, wanders the earth seeking a maiden; failing to obtain one, he resolves to propitiate lotus-born Brahma with austerities.

Ruci’s forefathers’ counsel drives his search for a wife, and Brahma tells him to take a wife as enjoined by the forefathers so that wife and sons may be obtained through the Pitris.
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The Markandeya Purana ACCOUNT OF THE FUTURE MANUS. / CANTO XC?. / Canto XCY / Canto XCVI.; lines 29018-29154 confidence: high

Brahma instructs Ruci to take a wife and worship the Pitris; “those Pitris indeed being gratified shall bestow on thee the wife and sons desired.”

Brahma says gratified Pitris will bestow the desired wife and sons; the hymn also says Pitris grant desired worlds, generative power, and other benefits to worshippers.
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The Markandeya Purana ALL HEAVENLY BEINHS WORSHIP THE SUN. / CANTO evil. / CANTO CVIII. / Canto CYIII.; lines 31512-31677 confidence: high

The passage identifies Manu Vaivasvata as first-born and describes Yama in relation to a curse, righteousness, impartiality to good and evil, appointment to the southern region, world-protection, and lordship over the pitris.

The Sun appoints Yama, Yamuna, the Asvins, Revanta, Savarna, Saturn, and Manu Vaivasvata to regions, professions, lordships, planetary or future-Manu status, and creation-related roles.
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The Markandeya Purana CAJITO LI, / CTE OFFSPBIKQ OF OUHSAHA. / CANTO Ltl. / Canto LIl.; lines 14678-14858 confidence: medium

At the beginning of the kalpa, Brahma meditated for a son equal to himself; a blue-red youth appeared in his lap and ran about crying.

A blue-red youth appears in Brahma’s lap while Brahma is meditating for a son equal to himself.
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The Markandeya Purana CAJITO LI, / CTE OFFSPBIKQ OF OUHSAHA. / CANTO Ltl. / Canto LIl.; lines 14678-14858 confidence: high

Khyati, wife of Bhrigu, bears Dhatri, Vidhatri, and Sri; the passage traces descendants through Meru’s daughters, Prana, Mrikanda, Markandeya, Manasvini, Veda-siras, and Bhuriravati.

The passage organizes divine, rishi, fire, and ancestral figures through wives, sons, daughters, and descendants.
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The Markandeya Purana CANTO C. / Canto 0 / CANTO C. / Canto CI.; lines 30175-30333 confidence: high

Aditi is born as Daksha's daughter; Kasyapa begets divine Martanda, the Sun, described with cosmic attributes and as taking birth in Aditi.

Aditi, Daksha's daughter, and Kasyapa are linked to the birth of divine Martanda/the Sun, and the passage asks why the earliest god became Kasyapa's son.
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The Markandeya Purana Canto CIII. / CAKTO CIV. / CREATION OF THE GODS, MANKIND, ANIMALS, / CANTO CT?.; lines 30727-30777 confidence: high

Aditi sees her sons cast out, robbed of the three worlds by Daityas and Danavas, and deprived of sacrificial shares; grieving, she makes efforts to propitiate the Sun through concentration, restricted food, severe self-repression, and hymn.

Aditi sees her sons cast out and deprived, grieves, and turns to propitiating the Sun on their behalf.
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The Markandeya Purana CANTO CT?. / HYMN TO THE SUN. / CAHTO CIT. / Canto OY.; lines 30907-30947 confidence: medium

The heading calls the canto the birth of Mdrtfanda and summarizes that the Sun revealed himself to Adiii, became her son as Mdrttanda, destroyed demons, and restored the gods to sovereign positions.

The canto heading states that the Sun revealed himself to Adiii and became her son as Mdrttanda.
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The Markandeya Purana CANTO CX. / THE SUN S MAJESTY. / Canto CXI. / CANTO CKL; lines 32279-32395 confidence: medium

Su-dyumna, while hunting in the forest, is turned into a woman through a god's wrath; Budha, Soma's son, begets Pururavas on her.

Budha, son of Soma, begets Pururavas, who is called a mighty universal monarch and later becomes king.
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The Markandeya Purana CANTO h. / Canto L. / THE CEBATION OF THE NINE SAGES. / CANTO L,; lines 13559-13669 confidence: medium

Brahma creates the first Manu Svayambhuva, begotten from and like himself, and Shata-rupa, cleansed through austerities; Manu takes her as wife.

Brahma creates Manu Svayambhuva as begotten from and like himself and creates Shata-rupa, after which they become progenitors of named descendants.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24759-24938 confidence: high

The Sun thinks the shadow-form is Sanjna and begets two sons and a daughter with her; the household passage describes contested maternal affection, and Yama raises his foot in anger but does not strike.

Yama challenges the behavior of the apparent mother, appeals to his father, and this leads the Sun to question Shadow-Sanjna and discover the substitution.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24759-24938 confidence: medium

The Sun Martanda's wife is Sanjna, daughter of Visva-karman; the Sun begets Manu Vaivasvata, celebrated and learned.

The Sun and Sanjna beget Manu, Yama, and Yamuna, with Yama and Yamuna's births tied to the Sun's pronouncements and Yamuna identified as a great river.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24940-25101 confidence: high

Sanjna's eldest son becomes Vaivasvata Manu; Yama becomes a righteous-eyed judge because of a curse, the curse is ended through insects taking flesh from his foot, and he is appointed over the southern region as impartial to friend and foe.

Yama, the Sun's son, becomes a righteous-eyed judge and is appointed over the southern region because he is impartial to friend and foe.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 25103-25267 confidence: medium

Revanta is appointed king of the Guhyakas. The eldest son of Shadow-Sanjna is equated with Manu, titled Savarnika, predicted to be a Manu when Bali becomes Indra, and appointed by his father as Saturn.

Revanta is appointed king of the Guhyakas; Savarnika, son of the Sun and Shadow-Sanjna, is appointed Saturn and predicted as future Manu; Bali is named as future Indra.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 25103-25267 confidence: medium

Tapati, named as a daughter, has a son Kuru, king of men, by king Sambarana.

Tapati, in the family of Shadow-Sanjna, has Kuru by king Sambarana, and Kuru is called king of men; the note links Tapati with a Paurava marriage and Pandava ancestry.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 25269-25338 confidence: high

Dama, Danta, Rita, Soma, Vinta, and others are the third group; they are celebrated as Mukhya gods, rulers of the manv-antara, and sons of Marica and Prajapati Kasyapa.

The Mukhya gods are identified as sons of Marica and Prajapati Kasyapa, and the future kings are identified as sons of Savarna Manu.
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The Markandeya Purana Canto LXY. / HAPPINESS IN WEDDED LIFE. / CANTO LXV. / Canto LXVI.; lines 22266-22314 confidence: medium

Canto synopsis: Sva-rocis has three sons and settles them in separate kingdoms; later he meets a forest goddess, fathers Nijuti-mat Svarocisha who becomes a Manu, is admonished by two ducks, adopts religious life, and dies.

The canto synopsis states that Sva-rocis meets a forest goddess and has by her Nijuti-mat Svarocisha, who becomes a Manu.
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The Markandeya Purana CANTO or. / CANTO CYL / Canto CVI. / CANTO CVI.; lines 31176-31339 confidence: high

Chaya curses Yama's foot after he threatens her; Yama and Manu tell the Sun; Yama says the mother favors younger children, admits lifting his foot without striking, asks pardon, and seeks a way that the foot not drop down.

A mother-figure's curse on Yama's foot must take effect, but the Sun devises a partial fulfillment through insects taking flesh so that Yama is saved.
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The Markandeya Purana Canto OY. / CANTO or. / CANTO CYL / Canto CVI.; lines 31067-31173 confidence: high

Visva-karman gives Sanjna to Vivasvat; the Sun fathers Manu Vaivasvata, Yama, and the daughter Yamuna/Yami, with Yama and Yami described as twins.

The Sun marries Sanjna and fathers Manu, Yama, and Yamuna/Yami; he later fathers Savarni, Saturn, and Tapati by Chhaya.
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The Markandeya Purana CANTO TV. / CAHTO IV. / Canto V. / CANTO V.; lines 1160-1261 confidence: high

Dharma relinquishes Indra’s innate glory and Yudhishthira is born; Vayu relinquishes might and Bhima is born; Dhananjaya is born from half of Indra’s power; Yama’s two sons are born of Madri; Indra is thus incarnate in five forms.

The Pandava figures are born through relinquished divine glory, might, and power, and are described as five incarnate forms of Indra.
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The Markandeya Purana CANTO X?I. / CANTO xvr. / CANTO XVT, / THE BIRTH OF BATTATRITA.; lines 5436-5597 confidence: high

A powerful wind and the ten regions of the sky are described in connection with the white-lustred form of Brahma and the begetting of Soma in Anasuya.

Soma, Dattatreya, and Durvasas are born to Atri and Anasuya and explicitly identified with Brahma, Vishnu, and Siva or their portions.
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The Markandeya Purana CANTO XLit. / CANTO h. / Canto L. / THE CEBATION OF THE NINE SAGES.; lines 13506-13556 confidence: high

When Brahma's offspring does not increase, he creates mind-born sons like himself: Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Marici, Daksha, Atri, and mind-born Vasishtha; they are called nine sons of Brahma.

Brahma creates nine sons like himself, explicitly called mind-born and listed by name.
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The Markandeya Purana CANTO XLIY. / Canto XLY. / CANTO XLV. / THK ANTIQUITY OF THIS PURANA.; lines 11953-12003 confidence: medium

Four qualities are said to depend on Brahma's instruction; Brahma's seven mind-born rishis take the Vedas, and his ancient mind-born munis take the Purana.

Brahma's mind-born rishis and ancient munis take the Vedas and Purana from him.
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The Markandeya Purana CANTO XtVIl. / THE CREATION PROM PRAKBITI ANB THE TIKARAS. 231 / CAIJTO XLTIII. / Canto XLVIII.; lines 12673-12700 confidence: medium

The note identifies this as the creation of Nilalohita Rudra and of Sanatkumara and the other mind-born sons of Brahma, the Kumaras.

The note identifies Sanatkumara and other Kumaras as mind-born sons of Brahma.
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The Markandeya Purana CANTO XV. / Hirita ; see note ** p. 28. / CANTO XV. / Canto XYI.; lines 5019-5041 confidence: high

Anasuya obtains from the gods a boon that Brahma, Vishnu, and Siva should be born as her sons and that she should attain yoga.

The boon states that Brahma, Vishnu, and Siva should be born as Anasuya’s sons.
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The Markandeya Purana Canto XYI. / CANTO X?I. / CANTO xvr. / CANTO XVT,; lines 5267-5433 confidence: medium

Anasuya asks that Brahma, Vishnu, and Siva become sons to her and that she and her husband attain religious devotion; Brahma, Vishnu, Siva, and the other gods agree and depart after honoring her.

Anasuya asks that Brahma, Vishnu, and Siva become her sons, and the gods answer 'Be it so.'
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The Markandeya Purana HAPPINESS IN WEDDED LIFE. / CANTO LXV. / Canto LXVI. / CANTO LXVr.; lines 22317-22429 confidence: high

Sva-rocis embraces the doe; she assumes a heavenly body, identifies herself as the goddess of the forest, and says the gods asked that a Manu be begotten from her by him to guard the terrestrial world.

The forest goddess states that the gods required a Manu to be begotten from her by Sva-rocis, and the son is described as destined to guard the terrestrial world.
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The Markandeya Purana HYMN TO AGNI. / CANTO XCIX. / HYMN TO AGNI. / CANTO C.; lines 29926-29943 confidence: low

Fire is asked to protect me/us with auspicious form and seven flames, as a father protects his begotten son.

Fire is asked to protect the speaker or worshippers as a father protects his begotten son.
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The Markandeya Purana HYMN TO THE SUN. / CAHTO CIT. / Canto OY. / CANTO or.; lines 30950-31064 confidence: high

The Sun speaks to prostrate Aditi and promises to take birth in her womb with all his thousand portions and destroy the foes of her sons.

The Sun promises birth in Aditi’s womb; his ray incarnates there; Aditi conceives a heavenly embryo and gives birth to a brilliant child.
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The Markandeya Purana KING DGRCIAMA MAREIES REVATI.' / CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7.; lines 24486-24646 confidence: medium

Markandeya introduces the sixth period of Manu Cakshusha; Cakshusha was born from the supreme deity’s eye in another birth and, remembering former lives, laughed on his mother’s lap.

Cakshusha is said to have been born in another birth from the eye of the supreme deity and to retain that condition in this birth.
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The Markandeya Purana THE MERITS AND OLORT OF THE VEDAS. / Canto CIII. / CAKTO CIV. / CREATION OF THE GODS, MANKIND, ANIMALS,; lines 30666-30724 confidence: high

Brahma has a son named Marici; Marici’s son is Kasyapa.

The passage traces descent from Brahma through Marici and Kasyapa, then assigns gods, demons, Nagas, animals, plants, and aquatic beings to named mothers.
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The Ramayan of Valmiki APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57501-57580 confidence: high

The gods describe the childless king Dasaratha, his penance and ashvamedha for sons, and ask Vishnu to be born as his son in four portions through his three wives.

The gods ask Vishnu to be born as the child of the king Dasaratha, divided into four portions among three royal wives.
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The Ramayan of Valmiki APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57501-57580 confidence: high

Brahma’s answer satisfies the gods; Vishnu appears in infinite splendor, and the gods appeal to him as refuge from affliction.

The gods ask Vishnu/Narayana to be born as Dasaratha’s son, to divide himself into four portions among the king’s wives, and to kill Ravana in human form.
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The Ramayan of Valmiki BOOK IV. / Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi.; lines 38645-38760 confidence: medium

Himálaya tells the demon that Báli, son of the god who rules the skies and ruler of Kishkindhá, can oppose his might in equal battle, 'as Namuehi and Indra met.'

Báli is identified as son of the god who rules the skies, and his golden chain is said to be a gift from his sire Mahendra.
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The Ramayan of Valmiki BOOK IV. / Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi.; lines 38645-38760 confidence: high

Himálaya, skilled in eloquence, tells the demon that Báli, son of the god who rules the skies and ruler of Kishkindhá, can oppose him in equal battle.

Báli is identified as the son or offspring of the sky god/Śakra and defeats the demon in combat.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24571-24710 confidence: medium

Bharata honors his deceased father yet says Dasharatha acted against duty under haste, Kaikeyi’s wrath, and dread.

Bharata argues that a son should veil his sire’s offence with reverence and asks Rama not to resent Dasharatha’s deed.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24713-24863 confidence: medium

“A son is born his sire to free / From Put’s infernal pains”; Rāma connects this doctrine with Gayā and rites for ancestral shades.

Rāma cites a doctrine that a son is born to free his father from infernal pains and that sons are sought so one may perform rites at Gayā.
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The Ramayan of Valmiki Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat.; lines 25181-25308 confidence: medium

Vaśishṭha teaches that father, mother, and holy guide deserve honor; he urges Ráma to heed his mother, Bharat’s request, and the path of virtue.

The passage centers on Ráma’s refusal to break Daśaratha’s words and Vaśishṭha’s teaching that father, mother, and guide must be honored.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25311-25474 confidence: medium

Sages marvel at the brothers, praise their virtue, and advise Bharat to take Ráma’s righteous counsel for their father’s sake.

The sages and Ráma both frame action in relation to the father: Bharat should accept Ráma’s counsel for his father’s sake, and Ráma insists he will keep his father’s word.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 confidence: low

The hermit praises Bharat’s just thoughts, calls him a pursuer of right, and says his blessed father lives again in a noble son like virtue in human form.

The hermit says Bharat’s blessed father lives again when such a noble son is seen, likening Bharat to virtue in human form.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25997-26140 confidence: medium

Janak embraces the found infant as his daughter, and a sky voice says the child is justly to be styled his own.

A voice from the sky validates Janak’s adoption of Sítá as his own child.
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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

“I deem myself a mortal man. / Of old Ikshváku’s line, I spring / From Daśaratha Kośal’s king.”

Rama says he is a mortal man, and Brahma reveals him as Narayana/Vishnu who assumed human form to defeat Ravana.
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The Ramayan of Valmiki Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56234-56393 confidence: medium

Maheśvar says Ráma should have sons with Sítá, perform the horse offering, give gifts, ascend to the gods’ home, and salute his father, who comes from the immortals’ dwelling.

Daśaratha, arriving from heaven, embraces Ráma, recognizes divine power in him, blesses Lakshmaṇ, and addresses Sítá before returning to heaven.
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The Ramayan of Valmiki Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56234-56393 confidence: medium

Maheśvar says Daśaratha has come from the dwelling of the Immortals and should be saluted by Ráma.

Daśaratha, Ráma’s deceased father enrolled among the blessed in heaven, appears radiantly, embraces Ráma, blesses him, and returns to heaven.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 confidence: high

The gods ask Vishṇu, for the good of the universe, to become Daśaratha’s son by dividing himself into four parts in the wombs of the king’s three consorts and to conquer Rávaṇa, who is invulnerable to gods.

The gods ask Vishṇu to become Daśaratha’s son by dividing himself into four parts in the wombs of the king’s three consorts.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 confidence: high

Rishyaśring asks with joined hands that Daśaratha receive four sons; the gods assent, say the king will obtain his desire through the sacrifice, and disappear.

The gods ask Vishṇu to divide himself into four parts and become Daśaratha's son through the wombs of the king's three consorts; Vishṇu promises to remain incarnate among men.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57270-57284 confidence: medium

After giving a promise to the gods, Vishnu seeks a birthplace among humans.

A divine figure chooses a human king as father for his intended birth among humans.
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The Ramayan of Valmiki Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 confidence: high

Vishnu appears radiant after being contemplated by Brahma; the gods ask him to support them by becoming Dasaratha's son and dividing into four parts in the wombs of the king's consorts.

The gods ask Vishnu to become Dasaratha's son, manifest through the king's consorts, assume human nature, and kill Ravana.
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The Ramayan of Valmiki Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 confidence: high

Vishnu arrives radiant with immense light; the gods ask him to become Dasaratha’s son, divide himself into four parts, and manifest in the wombs of the king’s four consorts.

The gods ask Vishnu to become Dasaratha’s son, divide himself into four parts, manifest in the consorts’ wombs, and later kill Ravana in human form.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: high

On a mountain crest the Wind-God approaches Anjaná and promises that the child he gives her will be strong, brave, wise, tireless, and able to spring like his sire.

Hanumán's power is grounded in his origin as the Wind-God's son and heir.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: high

Punjikasthalá, an Apsaras, becomes Anjaná in Vánar form after a divine curse; the Wind-God comes to her on a mountain crest and promises a powerful child.

The passage says the Wind-God promises Anjaná a glorious child with extraordinary strength, wisdom, and springing power, and then recounts Hanumán’s cave birth and superhuman childhood leap.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44721-44745 confidence: medium

Jámbaván calls Hanumán Son of the Wind, says his promise cheers the Vánars, invokes support from saints and chiefs, urges him to arise, and says the Vánars depend on him as their only refuge.

Hanumán is twice identified by relation to Wind or the Wind-God.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37467-37606 confidence: medium

The Wind-God’s son obeys, seeks the wood where Raghu’s son and Lakshmaṇ stand, and comes from Rishyamúka’s peak to the princes’ side while pondering Sugríva’s behest.

Hanumán is repeatedly identified as the Wind-God’s son and acts as Sugríva’s envoy to the heroic youths.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37784-37809 confidence: medium

Lakshman honors the speaker’s words and says the Vanar chief, son of the wind-ruling god, has declared that Sugriva will be assisted in his need.

Raghu’s heroic sons are carried by Hanuman, a Vanar chief identified as son of the wind god.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37784-37809 confidence: high

Lakshman honors the sweet words, addresses Raghu’s son, says the task may be considered done because the Vanar chief, son of the wind god, declares Sugriva will be assisted, and says such a valiant one would not give vain hope.

Hanuman functions as a helper and guide while being repeatedly identified as son of the God of wind and storm.
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The Ramayan of Valmiki Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8636-8713 confidence: low

Ráma and Lakshmaṇ, led by Viśvámitra, greet their father by embracing his feet; Janak attends to his daughters’ needs and orders the rite to proceed before resting.

Ráma and Lakshmaṇ greet Daśaratha in filial love by embracing his feet, and Daśaratha rejoices to see and hear his children.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20622-20786 confidence: medium

Bharat tells an ancient legend: Surabhi, the God-loved cow, saw two of her dear children straining at a plough, faint with pain and outworn from morning to noon.

The ancient legend presents Surabhi, called God-loved and seen in the sky, weeping over two children suffering at the plough.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20788-20845 confidence: medium

Indra is named; Surabhí replies that he and the divine lords are not at fault, then mourns two children born from her body who toil in stubborn soil, suffer under the sun, and are goaded by a cruel hind.

Surabhí mourns children born from her body, and the passage explicitly generalizes that no one is like a son to a mother; it then applies this to Kauśalyá bereft of Ráma.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20788-20845 confidence: high

Indra speaks; Surabhí replies that the gods are not at fault and says she mourns two children born from her body who toil in stubborn soil under a cruel hind.

Surabhí mourns her children and states that none is to a mother like her son; this is then applied to Kauśalyá's loss of Ráma, her only son.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22780-22932 confidence: medium

Bharat identifies Kauśalyā as the king’s chief consort, worn by fasting and sorrow, and says that as Aditi bore the all-preserving Vishṇu, Kauśalyā bore Lord Rāma.

Bharat compares Kauśalyā bearing Rāma to Aditi bearing Vishṇu, elevating Rāma’s maternal identity through a divine comparison.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: high

“The first-born Fathers, one by one, / Great Lords of Life, whence all in earth / And all in heaven derive their birth.”

The passage explains the origins of gods, Daityas, animals, birds, humans, serpents, trees, and other beings through named parents and lineages.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: medium

The speaker asks Rama to listen while he lists first-born Fathers, Lords of Life, from whom beings on earth and in heaven derive birth.

The passage organizes gods, demons, animals, serpents, humans, and trees through named ancestral fathers, mothers, marriages, and births.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12983-13145 confidence: medium

Kausalya laments Rama’s birth as the cause of her grief, describes neglect and scorn from rivals and Kaikeyi’s circle, fears Rama’s banishment, and says his face was her comfort.

Kausalya laments as Rama’s mother, says his banishment will leave her in unbearable grief, and describes her hopes for a son as fruitless.
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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 40397-40571 confidence: low

Tárá brushes battle dust from Báli’s hair, tells Angad to look at his father, says Báli is borne to Yáma’s halls, and instructs the child to salute the king.

Angad, at Tárá’s command, presses his dead father’s feet and addresses him.
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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

Gods and other heavenly beings gather for their shares; Rishyaśring says Daśaratha has slain the votive steed to gain a son and asks the gods to grant four sons of high renown.

Rishyaśring requests that the gods crown the king’s offerings with four sons, and the gods say the longing will be gratified.
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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 2946-3017 confidence: high

The gods say Daśaratha has slain the sacrificial steed, longs for sons, has three queens, and ask the deity to be born as his seed, divided into four.

The gods ask the deity to be born as Daśaratha’s offspring through his three queens.
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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 2946-3017 confidence: high

The gods say Daśaratha performed penance, slew the sacrificial steed while longing for sons, and has three queens; they ask the deity to be born as his seed and divided into four offspring.

The deity is asked to incarnate as Daśaratha's seed, divide himself in four, and become offspring through the king's three queens.
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The Ramayan of Valmiki Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23974-24121 confidence: medium

Rama says a worthy man should not commit sin to gain lordship; he finds no fault in Bharata, tells him not to blame Kaikeyi, and teaches obedience to lord, sire, and mother.

Rama states that wives, sons, and pupils belong to and obey the father or lord, and that a mother also deserves honor; he applies this duty to his own exile.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3020-3153 confidence: high

Vishṇu promises the gods, seeks a place of birth, divides his being into four, chooses Daśaratha as sire, and then departs for earth.

Vishṇu chooses Daśaratha as earthly sire, divides his being into four, and prepares to take birth from the royal house.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3020-3153 confidence: high

Vishṇu promises the gods, plans his place of birth, divides his being into four, chooses Daśaratha as sire, and Daśaratha prepares the rite that wins an heir.

Vishṇu divides his being into four, chooses Daśaratha as sire, and the royal queens conceive after drinking heavenly nectar.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3155-3293 confidence: high

After the mighty Sire's command, gods, sages, heavenly minstrels, fauns, snakes, bards, spirits, and serpents beget countless brave sons in sylvan forms.

The passage repeatedly identifies Vánar leaders and forest champions as sons of gods or other supernatural fathers.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3155-3293 confidence: high

The mighty Sire addresses the group; they obey and beget countless brave sons “disguised in sylvan forms.” Gods, sages, heavenly minstrels, fauns, snakes, bards, spirits, and serpents become fathers or have sons.

The passage lists many divine or supernatural fathers for monkey or sylvan chieftains and says the created beings bear the strength and mien of their parent gods.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3650-3817 confidence: medium

The king welcomes the sage, comparing his arrival to amrit, rain, a son to an heirless man, and other blessings; he says he grants the sage’s wish and calls him his deity.

The king has promised the sage’s wish, but the request is for his eldest son, and the king collapses when he hears it.
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The Ramayan of Valmiki Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove.; lines 47077-47124 confidence: low

The Wind-God’s son thinks the task is nearly done, rejects three expedients, and says he cannot reconcile, bribe, or divide the Rákshas foe; force will chastise their king.

The acting Vánar is identified as the Wind-God’s son.
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The Ramayan of Valmiki Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove. / Canto XLII. The Giants Roused.; lines 47127-47225 confidence: high

Hanuman acclaims Rama and Lakshman, calls himself servant of Kosala’s king and the Wind-God’s seed, says he fears no thousand Ravanas, vows to chastise the city and king, and says he will depart after communing with Sita.

Hanuman publicly identifies himself as the Wind-God’s seed during his challenge to the Rākshasas.
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The Ramayan of Valmiki Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6396-6572 confidence: high

Diti asks Indra that the blighted bud cleft into seven become seven fair spirits, Maruts or gods of storms, assigned to heavenly regions and the lower air.

Diti and Indra are described as mother and son making a compact after Indra grants honors and functions to her children.
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The Ramayan of Valmiki Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6396-6572 confidence: medium

Diti says the blighted bud was cleft into seven by Indra and asks that seven spirits arise from it as Maruts, gods of storms, assigned to heavenly and aerial regions.

Diti’s unborn bud, cut into seven by Indra, is petitioned over and then transformed by divine decree into the seven Maruts, heavenly storm gods.
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The Ramayan of Valmiki Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6824-6999 confidence: medium

The passage names a lineage: the Lord of Life gives birth to Kuśa; Kuśa’s son is Kuśanábha; Gádhi is born as heir; Viśvámitra is Gádhi’s heir and ruler.

Viśvámitra’s royal line is traced from the Lord of Life through named kings, presenting sacred ancestry for a ruling figure.
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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 52910-53064 confidence: medium

Hanuman says Brahma's boon shields Ravana from Yaksha, God, Gandharva, and fiend but not from a Vanar; Ravana and Hanuman exchange threats, and Hanuman cites Aksha's fall.

Hanuman is identified as the Wind-God's son, and Nila survives Ravana's flaming dart because of his father's might and his own innate power.
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The Ramayan of Valmiki Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47615-47734 confidence: medium

Hanuman reports Sugriva’s greeting and names himself Hanuman, son of the God of Wind.

Hanuman identifies himself as son of the God of Wind while acting as envoy and heroic agent.
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The Ramayan of Valmiki Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta.; lines 47912-48013 confidence: medium

The Vanar host hears his triumphant shout; Jambavan tells them to rejoice because the Wind-God’s son returns with full success.

Jambavan identifies the returning Hanuman as the Wind-God’s son.
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The Ramayan of Valmiki Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4218-4397 confidence: high

Rama asks how a spirit can have such strength; Viśvámitra explains that childless Suketu practiced austerities and Brahmá granted him Táḍaká, beautiful and endowed with the power of a thousand elephants, but no son.

The childless Suketu receives Táḍaká through Brahmá's favor, and she is endowed with extraordinary strength.
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The Ramayan of Valmiki Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains.; lines 50650-50821 confidence: high

Śuka addresses Rávaṇ and describes Vánar chiefs from Kishkindhá as huge, tree- and mountain-like, loyal to Sugríva, of divine and Gandharva seed, and able to take forms suited to their needs.

The Vánar chiefs are described as seed of Gods and Gandharvas, Dwivid and Mainda are linked to Brahmá, and Hanumán is called the Wind-God’s son.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14936-15107 confidence: medium

Sumantra enters the palace and sees the king weeping, sighing, and overcome with grief for Rama, like the sun in shade, fire under ashes, or a dried pool.

The king, Rama's father, is shown weeping and dazed by grief before seeing his son who is about to go to the wilds.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15109-15265 confidence: medium

Ráma urges the king not to weep, says the wood has deer and birds, states that a father is a god and that he honors his father as a god, and says the fourteen years will pass.

Ráma says scripture teaches that a father is a god and declares that he honors his father as a god while obeying his decree.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15109-15265 confidence: medium

Ráma says a father is a god even to gods, honors the king as a god, says the fourteen years will pass, and asks the king to comfort the weeping court.

Ráma states that a father is a god to each person and says he honors his father as a god while keeping his decree.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 confidence: medium

Kuśa, Brahmā’s son, appears and says: “Thou shalt, my child, obtain a son ... Through him for ever, Gádhi named, / Shalt thou in all the worlds be famed.”

Kuśa is identified as Brahmā’s son, foretells Gādhi, and Viśvāmitra traces his line from Kuśa’s royal race.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5320-5394 confidence: high

Himālaya, lord of mountains, and Menā, offspring of Meru’s will, are named as parents of two daughters: elder Gaṅgā and younger Umā.

Himālaya and Menā are named as parents of Gaṅgā and Umā; both daughters receive divine or cosmic stations.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5320-5394 confidence: high

The sage recounts Gangá’s birth: Himálaya, lord of mountains, and Mená, offspring of the will of Meru, have two daughters, elder Gangá and younger Umá.

Himálaya and Mená are named as parents of Gangá and Umá, and Gangá is later called Himálaya’s child.
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The Ramayan of Valmiki Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5397-5489 confidence: medium

Sagar, a pious childless king of Ayodhya, has two queens: Kesini of Vidarbha and Sumati, daughter of Arishtanemi.

Sagar is a childless king who undertakes long penance with his queens and receives a boon of sons to continue his line.
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The Ramayan of Valmiki Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove. / Canto XLII. The Giants Roused. / Canto XLIII. The Ruin Of The Temple.; lines 47228-47324 confidence: medium

The Wind-God’s son scales a temple standing amid the ruined wood, high as Meru, and shouts that he is the slave of Kośal’s king.

The central Vānara warrior is identified as the Wind-God’s son while performing superhuman feats.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5735-5905 confidence: medium

Brahmá praises Bhagírath, grants the prayer, says Gangá flows in heaven and is daughter of the Lord of Snow, and instructs him to win Śiva, who alone can hold the torrent of her descent.

Gangá is identified as daughter of the Lord of Snow.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5735-5905 confidence: high

Garuḍ says Sagar’s sons died by Kapil’s hand and that only Gangā’s holy flood, not earthly water, can wash their ashes, free them from sin, and bring them to Indra’s heaven.

Gangā is explicitly called daughter of the Lord of Snow.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: medium

Jahnu is engaged in holy offerings when Gangá floods his sacrificial ground; he drinks her stream dry, then releases her waters from his ears after prayer, and she is called Jáhnavi and Jahnu's child.

Jahnu drinks Gangá dry, later releases her from his ears, and she is thereafter called Jáhnavi and Jahnu's child.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 6063-6131 confidence: low

“Gangá thine eldest child shall be, / Called from thy name Bhágirathí; / Named also—for her waters fell / From heaven and flow through earth and hell— / Tripathagá”

Brahma declares Ganga to be Bhagirath's eldest child and says she will be called Bhagirathi from his name.
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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 6291-6393 confidence: high

Diti mourns her slain sons and asks Kaśyap for a son whose arm may destroy Indra.

Diti requests a son to kill Indra, and Kaśyap promises one if she maintains purity for a thousand years.
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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 6291-6393 confidence: medium

Diti, grieving her slain sons, addresses Kaśyap, her husband, asking for a son whose arm may destroy Indra.

Diti asks for a son to destroy Indra; Kaśyap promises such a son if she remains pure for a thousand years.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: medium

Time tells Rama that Brahma says Rama/Vishnu formed Brahma from a navel lotus after destroying the worlds and sleeping on the ocean, became Preserver, was born as Aditi's son, came to destroy Ravana, and may now remain or ascend to heaven.

Time's message says Rama/Vishnu formed Brahma from a lotus springing from his navel and entrusted him with creation.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium

Rohiṇī is the ninth Nakshatra, personified as Daksha’s daughter and the favorite wife of the Moon; Aldebaran is named as its principal star.

Rohiṇī is personified through daughter-wife relations, and Jumna is personified as Yāma’s twin sister and daughter of the Sun; Gangā is also identified by filial relation.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: high

“Váyu or the Wind was the father of Hanumán.”

Vāyu or the Wind is identified as Hanumān’s father.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium

Bhagírath’s daughter is Gangá or the Ganges; the note refers to the legend of the Descent of Gangá.

Gangá is identified as Bhagírath’s daughter, and Jumna is personified as twin sister of Yáma and daughter of the Sun.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: high

Sávarṇi is a Manu, offspring of the Sun by Chháyá; Vivasvat or the Sun is father of Yáma, god of Death.

The notes identify Sávarṇi as offspring of the Sun by Chháyá, Yáma as son of Vivasvat or the Sun, and Sampáti as son of Garuḍa.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62216-62330 confidence: medium

Manu is described as a legislator and saint, son or personification of Brahma, creator of the world, and progenitor of mankind.

Manu is described as son of Brahma or as a personification of Brahma, creator of the world, and progenitor of mankind.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62216-62330 confidence: medium

Brahmá is described as the Creator, first person of the Indian triad, four-headed with allusion to four corners of the earth, largely superseded in worship, and compared with Greek Aïdes because both have very rare temples.

Manu is described as son of Brahmá or as Brahmá's personification, while Brahmá is also described as the Creator.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62332-62449 confidence: medium

Manu as legislator is identified with Cretan Minos and as progenitor of mankind with German Mannus; a Tacitus citation mentions Tuisco, an earth-born god, and his son Mannus as origins and founders.

The cited comparative passage describes Tuisco as earth-born and Mannus as his son and as an origin or founder of a people; the note links Manu as progenitor with Mannus.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 confidence: high

Kanyakubja is glossed as City of the Bent Virgins; Kauśikī/Kośī is explained as daughter of Kuśa, and river personifications are compared with those frequent in Greek mythology.

Kauśikī is explained as daughter of Kuśa, and the Ganges is described as daughter of Jahnu.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63301-63465 confidence: medium

Śatrughna’s name is explained, and the four princes are linked to four-armed images of Viṣṇu as portions of that god’s substance.

The footnote states that the four princes are portions of Viṣṇu’s substance, linking royal figures with divine embodiment.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59057-59142 confidence: medium

Uma or Parvati is identified as daughter of Himalaya and Mena and heroine of Kalidasa’s Kumara-Sambhava.

Uma or Parvati is identified as the daughter of Himalaya and Mena.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59057-59142 confidence: medium

“Umá or Párvatí, was the daughter of Himálaya and Mená. She is the heroine of Kálidása’s Kumára-Sambhava.”

Umá/Párvatí is identified as daughter of Himálaya and Mená.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59144-59296 confidence: high

Uma asks Shiva why he takes part in no rite and says she will go to Daksha, expecting her father to welcome Shiva.

Uma addresses Daksha as father, goes expecting welcome, is received only because she comes alone, and responds to his words with fiery self-destruction.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: medium

Urvasi briefly returns at the Lotos-lake, compares herself to dawns and winds, allows a meeting on the last night of the year, foretells a son, and instructs Pururavas to ask to become one of the Gandharvas.

Urvasi tells Pururavas that on the last night of the year he may be with her and that a son will be born to him.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: high

The note explains Vanar as a frequent name for Rama’s monkeys, gives a derivation from vana meaning wood, and interprets the Vanars as fierce woodland tribes or combatants.

The Vanars are described as Rama’s monkey army, forest combatants, and progeny of the gods, assembled by Rama for the campaign against Ravana.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59390-59483 confidence: high

The note says the monkey king is a sun-god; Bali is son of Indra; Sugriva is child of the sun and changes shape at pleasure; and the Indra-Vishnu antagonism is reproduced in apish form.

Bali is called son of Indra, Sugriva child of the sun, and Hanumant's father is variously given as wind, Kapikunjaras, or Kesarin.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 confidence: high

Rama sees the two minstrels and loves the song; the people gaze on them and trace Rama's image in each youthful face.

The people trace Rama's image in the youthful faces of the two singers, and Valmiki identifies them as Rama's children.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64183-64293 confidence: high

Hanuman, Sugriva’s chief general, is identified as son of the God of Wind.

Hanuman is son of the God of Wind and has the power to assume all shapes at will.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64183-64293 confidence: high

Hanuman is identified as Sugriva's chief general and son of the God of Wind.

Hanuman is identified as the son of the God of Wind and as Sugriva's chief general.
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The Rámáyan of Válmíki, translated into English verse BOOK IV. / Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi.; lines 38643-38758 confidence: high

The demon seeks a champion; Himálaya directs him to Báli of Kishkindhá, son of the sky-ruling god, and says the fight may be like Namuehi and Indra.

Báli is repeatedly connected to a divine sire, and he defeats the demon in personal combat.
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The Rámáyan of Válmíki, translated into English verse Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56232-56391 confidence: high

Maheśvar directs Ráma to comfort Bharat, Kausalyá, Kaikeyí, Sumitrá, and friends; receive the ancestral kingdom; have sons by Sítá continue Ikshváku’s line; perform the steed offering; give gifts; ascend to the gods; and salute Daśaratha from heaven.

Daśaratha comes from heaven, receives obeisance, embraces Ráma and Lakshmaṇ, addresses their welfare, and grants blessings.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57284-57375 confidence: high

The gods tell Vishnu that Dasaratha is sonless and has performed a horse sacrifice. They ask Vishnu to take the condition of Dasaratha’s sons, be born from his three wives, divide himself fourfold, and in human nature kill Ravana in battle.

The gods ask Vishnu to be born from Dasaratha’s three wives by dividing himself into four parts, taking the condition of the king’s sons.
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The Rámáyan of Válmíki, translated into English verse Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57181-57266 confidence: high

The celestials ask Vishṇu to become Daśaratha’s son, divide into four parts in the wombs of the king’s three consorts, become man, and conquer Rávaṇa.

The gods ask Vishṇu to become Daśaratha’s son by dividing himself into four parts in the wombs of the king’s three consorts.
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The Rámáyan of Válmíki, translated into English verse Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57268-57282 confidence: high

“Having given this promise to the gods, the divine Vishṇu ... sought a birth-place among men.”

Vishnu seeks a human birthplace and chooses Daśaratha as his father.
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The Rámáyan of Válmíki, translated into English verse Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57377-57461 confidence: high

The gods tell Vishnu that Dasaratha is just, virtuous, truthful, pious, childless, and desirous of progeny; they ask Vishnu to become his son, divide into four parts, and manifest in the wombs of the king’s four consorts.

The gods ask Vishnu to become Dasaratha’s son, divide into four parts, and manifest in the wombs of the king’s four consorts.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44552-44717 confidence: high

Anjaná stands on a mountain crest; the God of Wind comes beside her, breathes on her, embraces her, and tells her that the child he gives will be strong, brave, wise, and tireless.

Hanumán is presented as the child given by the Wind-God to Anjaná, with promised strength, wisdom, and tireless limbs, and is born in a cave beneath the earth.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44552-44717 confidence: medium

Indra sends a red, flame-winged bolt; the child falls on a rock, his cheek is shattered, and he is named Hanumán in memory of the fall.

Indra wounds the child with a fiery bolt; the Wind-God's grief halts the world's breath; the gods appease him and grant protections against steel and Indra's bolt.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44552-44717 confidence: medium

The Wind-God sees Hanumán bleeding and drooping, becomes angry, stops the breezes, and the breath of all worlds is stilled while the gods are terrified.

After seeing Hanumán injured, the Wind-God stops the breezes and the breath of all worlds, terrifying the gods until they appease him.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44719-44743 confidence: high

“Son of the Wind, thy promise cheers / The Vánars’ hearts, and calms their fears,” and the rescued Vánars will bless his way.

Hanumán is identified as Son of the Wind and Wind-God’s son while being cast as the Vánars’ refuge.
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The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37606-37780 confidence: medium

Hanumán says Sugríva, child of the Sun, will bring help and that the combined Vánara hosts will trace the woman Ráma longs to find.

Hanumán calls Sugríva the child of the Sun while describing him as lord and king who will aid the search.
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The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37782-37807 confidence: high

Lakshmaṇ honors the Vánar chief’s words, tells Raghu’s son the task is already done, identifies the chief as son of the god who rules the wind, and says Sugríva would be assisted in his need.

The Vánar chief is identified as son of the god who rules the wind and as son of the god of wind and storm.
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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 7796-7980 confidence: high

Viśvámitra consoles Śunahśepha, calls his sons, and asks them to die as sacrificial victims so the orphan may live, the rite be completed, Agni be fed, and offerings be made to the gods.

Viśvámitra asks his own sons to die as victims so that Śunahśepha may live and the rite may be completed.
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The Rámáyan of Válmíki, translated into English verse Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48586-48744 confidence: low

The lords tell Rávan to remain at home and let Indrajít, his matchless son, win the fight and kill the enemies.

The counsellors advise that Rávan’s matchless son Indrajít should win the fight and kill the enemies while Rávan remains at home.
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The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20620-20784 confidence: high

Bharat recounts an ancient legend in which Surabhī, the god-loved cow, sees two children drawing a plough, worn out and faint with pain, and begins to shed a flood of tears.

The ancient legend tells of Surabhī, the god-loved cow, weeping when she sees her two children straining at a plough and faint with pain.
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The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20786-20843 confidence: high

Surabhí says she mourns two children, born from her body, who are faint with toil in stubborn soil, under the sun, and goaded by a cruel hind; she says none is to a mother like her son.

Surabhí mourns children from her body and states a mother has none like her son; the passage then uses this grief to frame Kauśalyá’s loss of her only son Ráma.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22778-22930 confidence: high

Bharat says Kauśalyā was the king’s chief consort and, “As Aditi in days of yore / The all-preserving Vishṇu bore, / Kauśalyá bore ... Lord Ráma.”

Bharat explicitly says Kauśalyā bore Rāma as Aditi bore the all-preserving Vishṇu.
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The Rámáyan of Válmíki, translated into English verse Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28109-28284 confidence: high

The speaker asks Raghu’s son to listen and lists first-born Fathers or Lords of Life from whom beings in earth and heaven derive birth.

The passage explains the origins of gods, demons, birds, animals, humans, trees, serpents, and snakes through named ancestral parents and mothers.
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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 39197-39288 confidence: medium

“The offspring of the Lord of Day / Sent forth his furious shout as loud / As thunder from a labouring cloud... the roaring of the troubled sea.”

Sugríva is called the offspring of the Lord of Day while performing the challenge-shout.
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The Rámáyan of Válmíki, translated into English verse Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2944-3015 confidence: high

The gods state that Daśaratha has slain the sacrificial steed seeking sons, ask the Lord to be born through his three queens, divided in four, and to take man's nature to slay Rávaṇ, who oppresses heavenly and ascetic beings.

The gods ask the Lord to be born as Daśaratha's seed through the three queens and to divide himself in four; Vishṇu later says he will reign as a human king.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3018-3151 confidence: high

Vishṇu promises the gods, seeks a birth-place, divides his being in four, chooses Daśaratha as sire, and departs while gods and saints bow; Daśaratha prepares the rite that wins an heir.

Vishṇu chooses Daśaratha as sire, divides his being into four, and the king’s queens later conceive after receiving the divine nectar.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3153-3291 confidence: high

The opening states that, after a mighty Sire’s command, gods, sages, minstrels, fauns, snakes, bards, spirits, and serpents produce numerous brave sons in sylvan forms.

The passage describes divine and semi-divine beings begetting sons in sylvan forms and assigns specific Vánar chiefs to divine fathers.
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The Rámáyan of Válmíki, translated into English verse Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove. / Canto XLII. The Giants Roused.; lines 47125-47223 confidence: high

Hanúmán roars, blesses Ráma and Lakshmaṇ, calls himself the slave of Kośal’s king and the Wind-God’s seed, and vows to punish the city and king before departing after communing with Sítá.

Hanúmán names himself and declares that he is the Wind-God’s seed in his battle proclamation.
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The Rámáyan of Válmíki, translated into English verse Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6394-6570 confidence: medium

Diti addresses Indra after the bud has been cleft into seven and asks that seven spirits arise from it as Maruts, gods of storms, with assigned regions.

A blighted bud cleft into seven becomes the basis for Diti’s request that seven heavenly Maruts arise; Indra grants their divine forms and privileges.
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The Rámáyan of Válmíki, translated into English verse Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6394-6570 confidence: high

Diti addresses Indra after the bud has been cleft into seven and asks that seven spirits arise from it as Maruts, gods of storms, with assigned regions.

The passage explicitly states that mother and son made a compact after Diti’s petition and Indra’s grant concerning her children’s names, forms, and privileges.
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The Rámáyan of Válmíki, translated into English verse Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6822-6997 confidence: medium

The Lord of Life gives birth to Kuśa; the succession continues through Kuśanábha and Gádhi to Viśvámitra, who governs and leads a mighty force.

The passage presents Viśvámitra’s royal line beginning with the Lord of Life giving birth to Kuśa and continuing through Kuśanábha and Gádhi to Viśvámitra’s rule.
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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: medium

The Wind-God’s son sees the fight, rushes at Rávaṇ, strikes him in the chest, and Rávaṇ falls senseless.

Hanumán is repeatedly identified as the Wind-God’s son while acting as Ráma’s ally, rescuer, and mount.
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The Rámáyan of Válmíki, translated into English verse Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains.; lines 50648-50819 confidence: high

Śuka tells Rāvaṇ to survey the chiefs: they are large like elephants, trees, and mountain pines; dwell in Kiṣkindhā; serve Sugrīva; are of gods’ and Gandharvas’ seed; take forms as needed; and include Dwivid and Mainda, linked to heavenly drink and Brahmā.

The Vānar chiefs are described as seed of gods and Gandharvas and able to take forms suited to their needs.
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The Rámáyan of Válmíki, translated into English verse Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains.; lines 50648-50819 confidence: medium

Śuka tells Rāvaṇ to survey the chiefs: they are large like elephants, trees, and mountain pines; dwell in Kiṣkindhā; serve Sugrīva; are of gods’ and Gandharvas’ seed; take forms as needed; and include Dwivid and Mainda, linked to heavenly drink and Brahmā.

Hanumān is named as the Wind-God’s son, while Dwivid and Mainda are linked to heavenly drink and Brahmā’s claim.
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The Rámáyan of Válmíki, translated into English verse Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15107-15263 confidence: medium

Ráma says the wood has joy in store, with peaceful wild deer and many birds, and says a father is the God of each and that he honors the king as a God.

Ráma says a father is the God of each and that he honors the king as a God while explaining why he will keep his sire’s decree.
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The Rámáyan of Válmíki, translated into English verse Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5160-5316 confidence: medium

After the maidens are wed, sonless Kuśanábha prepares a sacrifice for an heir; Kuśa, Brahmá’s son, appears and promises him a son named Gádhi.

The narrator traces his line from Kuśa, son of Brahmá; Kuśa promises Gádhi’s birth, and the holy men praise the righteousness and glory of Kuśa’s line.
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The Rámáyan of Válmíki, translated into English verse Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5318-5392 confidence: high

The sage recounts Gangā's birth and growth: Himālaya is lord of mountains and father of Gangā and Umā; Menā, linked to Meru, is their mother.

Gangā and Umā are presented as daughters of Himālaya and Menā, and Gangā is later called Himālaya's child.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5906-6059 confidence: medium

Gangá floods Jahnu’s sacrificial ground; Jahnu drinks the stream dry, then, after prayers from gods, sages, and bards, releases her waters from his ears, so she is called Jáhnavi and Jahnu’s child.

Jahnu drinks Gangá dry, releases her from his ears, and she is thereafter styled Jáhnavi and Jahnu’s child.
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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

Diti’s sons and Aditi’s children are described as strong rival broods, sons of Kaśyap, born from sister mothers.

Diti’s and Aditi’s children are rival sons of Kaśyap, and the account distinguishes Suras from Asurs through their response to Surā.
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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 6289-6391 confidence: high

Diti, grieving that her sons are dead, asks her husband Kaśyap for a boy whose arm may destroy Indra’s life.

Diti, grieving her slain sons, requests from Kaśyap a new son whose strength may destroy Indra.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57837-57894 confidence: medium

Time says Brahmá sent him and recounts that Ráma, identified with Vishṇu, slept on the ocean after destroying worlds, formed Brahmá from a lotus springing from his navel, assumed the Preserver function, was born as Aditi’s son, and determined to deliver mankind by destroying Rávaṇa.

Time says Ráma assumed the function of Preserver, was born as Aditi’s son, and determined to deliver mankind by destroying Rávaṇa.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64570-64706 confidence: medium

Bhagírath’s daughter is Gangá or the Ganges, and the note refers to the legend of the Descent of Gangá.

Gangá is identified as Bhagírath’s daughter, while Yamuná is personified as Yáma’s twin sister and the Sun’s daughter.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64999-65148 confidence: medium

Prahláda, son of Hiraṇyakaśipu, is a pious Daitya devoted to Vishṇu and persecuted by his father.

Prahláda is devoted to Vishṇu and persecuted by his father Hiraṇyakaśipu.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62214-62328 confidence: medium

Manu is described as a legislator and saint, son of Brahmá or personification of Brahmá, creator of the world, progenitor of mankind, and linked etymologically with the root meaning to think.

Manu is described as the son of Brahmá or as a personification of Brahmá, and also as creator of the world and progenitor of mankind.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62330-62447 confidence: medium

“Manu as a legislator is identified with the Cretan Minos, as progenitor of mankind with the German Mannus”; the Tacitus citation names earth-born Tuisco and his son Mannus as origins/founders.

The cited Tacitus text describes Tuisco as a god sprung from earth and Mannus as his son and as the origin or founder of the people.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62694-62813 confidence: high

Mysterious animated weapons are referenced; Daksha is identified as son of Brahmā and one of the Prajāpatis, secondary authors of creation.

The notes identify Daksha as son of Brahmā, the Aśvins as children of the sun and Aśvinī, and Skanda/Kumāra as son of Śiva and Umā.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62815-62938 confidence: medium

The notes identify Kauśikī / Kośí as a river and daughter of Kuśa, compare river personifications with Greek mythology, and explain a name of the Ganges as daughter of Jahnu.

Kauśikī is described as daughter of Kuśa, and the Ganges is described as daughter of Jahnu.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62940-63074 confidence: high

Garuḍ is identified as son of Kaśyap and Vinatá; Garuḍ is also named in a following note.

Garuḍ is son of Kaśyap and Vinatá; Diti and Aditi are wives of Kaśyap and mothers of Titans and Gods.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62940-63074 confidence: medium

The note discusses Indra destroying Diti’s unborn fruit with his thunderbolt, from which came the Maruts or Gods of Wind and Storm; it also offers a geological interpretation.

Indra destroys Diti’s unborn fruit with a thunderbolt, after which the Maruts or Gods of Wind and Storm come forth.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63465-63546 confidence: medium

“Daughter of Jahnu, a name of the Ganges.”

The Ganges is called Daughter of Jahnu and the Jumna is described by a name meaning daughter of the Sun.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59055-59140 confidence: high

“Umá or Párvatí, was the daughter of Himálaya and Mená.”

Umá or Párvatí is identified as daughter of Himálaya and Mená.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59388-59481 confidence: high

The Vánar host note says the Marutas form Indra's army and red-haired monkeys and bears form Rāma's army; Bâlin is son of Indra, Sugríva is a shape-changer and child of the Sun, and the Indra-Vishnu antagonism is reproduced in apish form.

Bâlin is named as son of Indra, Sugríva as child of the Sun, and Hanumant is given divine or cosmic father variants.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58447-58530 confidence: medium

A note says Paraśurāma’s scene is probably interpolated to make him declare Rāma to be Vishṇu; Lassen reports Schlegel’s view that chapters treating Rāma as Vishṇu’s incarnation could be omitted, citing narrative issues around the sacrifice and divine proposal of incarnation.

The note discusses chapters where Vishṇu’s incarnation as the four sons of Daśaratha, including Rāma, is described.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64027-64179 confidence: medium

“The Rudras, agents in creation, are eight in number; they sprang from the forehead of Brahmá.”

The Rudras are said to spring from Brahma’s forehead and to function as agents in creation.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1513-1672 confidence: high

Krishna identifies himself with sacrifice, prayer, funeral-cake, healing herb, ghee, mantra, flame, Father, Mother, Ancestor, Guard, OM, and the Vedas.

Krishna identifies himself as Father, Mother, Ancestor, Guard, Fountain and Sea of Life, Seed, and Seed-Sower.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1675-1734 confidence: medium

Krishna says gods and kingly Rishis do not know his Nature; he made the gods and Rishis, and he is seen by the wise as Lord of the Worlds, unborn, undying, and unbegun.

Krishna says he made gods and Rishis, that human qualities come from him, that ancestral ruling groups were begotten by him, and that wise people know him as the source of all.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 1984-2167 confidence: medium

Arjuna asks Krishna to turn gently toward him as father, friend, and lover; he says fear mingles with joy and requests the earthly, familiar form with disc, forehead-gem, mace, anadem, thousand arms, countless eyes, and the kind disguise of his charioteer.

Arjuna asks Krishna to turn gently toward him as a father to a son, friend to friend, and lover to beloved.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2451-2566 confidence: medium

"This Universe the womb is where I plant / Seed of all lives"; Krishna says birth comes to all beings, Brahma conceives or mothers mortal forms, and he fathers by sending seed.

The universe is described as a womb, Krishna plants the seed of all lives, and birth comes to all beings through this fathering and conceiving imagery.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1680-1739 confidence: medium

Krishna says, "Not the great company of gods nor kingly Rishis know / My Nature," and describes himself as "Lord of the Worlds" and "Unborn, undying, unbegun."

Krishna says gods and Rishis were made by him, mortal qualities come from his gift, and primordial saints, Manus, Pitris, and mankind arise from him or his thought.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 7032-7191 confidence: medium

The quarters are named Guhu, Sahamana, Ragni, and Subhuta; Vayu is the child of the quarters, and knowing this is linked with not weeping for sons.

Vayu, the air, is explicitly called the child of the quarters.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3067-3225 confidence: high

Brahma, first of the Devas, maker of the universe and preserver of the world, teaches Brahman-knowledge to his eldest son Atharva; the knowledge then passes through named successors to Angiras.

Brahma teaches Brahman-knowledge to his eldest son Atharva, and the knowledge passes through a lineage to Angiras.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5519-5661 confidence: medium

The Self alone in the beginning desires wife, offspring, and wealth for sacrifice; completeness is mapped to mind, speech, breath, eye, ear, and body-work, and is called a fivefold sacrifice.

The Self alone in the beginning desires a wife for offspring and wealth for sacrifices, and the passage then maps wife and child onto speech and breath.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXI / THE 5VETA5VATARA-UPANISHAD. / INTRODUCTION. XXXIU / INTRODUCTION. XXXV; lines 1456-1518 confidence: medium

"being one only, rules over every germ (cause), over all forms, and over all germs" and bears in thought "the wise son, the fiery" while he is born.

The quoted verse describes a wise fiery son born after being borne in thought, and the commentator identifies him as the offspring of Brahman, Hiraṇyagarbha.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV ADHYAYA, 9. 25 1 / IV ADHYAYA, 20. 253 / V ADHYAYA, 3. 255 / FIFTH ADHYAYA.; lines 12876-12969 confidence: medium

The one being rules every germ, all forms, and all germs, and in the beginning bears in thought a wise fiery son whom he wishes to see while born.

The one being bears in thought a wise fiery son and wishes to look on him while he is born.
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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 16425-16561 confidence: medium

Gods and demons seek the Self from Brahman/Prajapati, their father; after pondering, he gives the not self-subdued demons a different Self, which they cling to while preaching untruth; the passage affirms the Veda as true.

Gods and demons enter the presence of Brahman/Prajapati, their father, bow, and ask to know the Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13532-13711 confidence: medium

Praṇa is asked to make its body in speech, ear, eye, and mind propitious and not to go away. All in the three heavens is said to be in Praṇa’s power, and Praṇa is asked to protect like a mother her sons and give happiness and wisdom.

Praṇa is called father and is asked to protect the speakers like a mother protects her sons.
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Thirty Minor Upanishads KHAFDA XVI / TE JOBINDU '-UPANISHAD / TEJOBINDU-UPANISHAD 81 / CHAPTER II; lines 4035-4057 confidence: medium

Kumara asks Siva to explain Chinmatra, the partless non-dual essence.

The note identifies Kumara as Siva's son, while the main passage presents Kumara asking Siva for instruction and Siva replying.
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Thirty Minor Upanishads S'ANDILYA-UPANISHAD 189 / CHAPTEK II / CHAPTER III / S'ANDILYA-UPANISHAD 191; lines 8484-8518 confidence: medium

The Lord is called Dattatreya because He was pleased with Atri's difficult penance and desire to see Him as light itself, offered Himself as son, and had Anasuya as mother and Atri as father.

The Lord, pleased with Atri's penance and desire for vision, offers Himself as son to Atri and Anasuya.
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Thirty Minor Upanishads TEJOBINDU-UPANISHAD 81 / CHAPTER II / TEJOBINDU-UPANISHAD 83 / CHAPTER III; lines 4118-4191 confidence: high

Kumara addresses his father and asks him to explain the realization of Atma; the great Siva begins to answer.

Kumara asks his father for an explanation of Atma-realization, and the great Siva responds with a doctrinal teaching.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) ARUSHA, AS AN ADJECTIVE. / NOT. EGY. 19 / ARUSHA, AS AN APPELLATIVE. / ARUSHA, AS THE PROPER NAME OF A SOLAR DEITY.; lines 7224-7353 confidence: high

VI, 49, 2 is translated as worship of the child of Dyu, son of strength, Agni, light of the sacrifice, the Red one; the commentary connects Arusha with Agni, the rising sun, morning sacrificial fire, offspring of heaven, fire-kindling woods, and the eastern altar of the sky.

The passage calls the deity child of Dyu and later father of Day and Night, with Day and Night described as daughters of Arusha.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) ARUSHA, AS AN APPELLATIVE. / ARUSHA, AS THE PROPER NAME OF A SOLAR DEITY. / NOTES. I, 6, I. 23 / NOTES. I, 6, I. 25; lines 7471-7596 confidence: medium

Agni is called child of the sky or Dyu, son of strength, light or beacon of the sacrifice, and Arusha as a name.

Agni is called the child of the sky or Dyu, and Arusha is translated as the child of Dyu in one passage.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) F. MAX MULLER / PART I / INTRODUCTION / COHTEN TS,; lines 158-317 confidence: medium

The contents list additional entries for Agni and the Maruts, the Maruts, Rudra, Soma and Rudra, Vata, and the heading "Rudra, the Father of the Maruts."

A contents entry identifies Rudra as the Father of the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) HYMNS. / INDEX OF WORDS. / HYMNS. / INDEX OF WORDS.; lines 33993-34135 confidence: medium

"Prisni, Prisni, the mother of the Maruts"

The index identifies Prisni as mother of the Maruts and includes a plural glossed as sons of Prisni.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) HYMNS. / INDEX OF WORDS. / HYMNS. / V, 55,73 (250.); lines 32772-32831 confidence: medium

The index lists “sons of Dyu,” “servants of the divine Dyu,” “(sons) of heaven,” and “host of heaven” among cited phrases.

The entry associates Dyu/heaven with sons, servants, and a host, and elsewhere calls Dyu divine.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) HYMNS. / V, 55,73 (250.) / INDEX OF WORDS. / VII, 59, 8; lines 32892-32976 confidence: low

Index entries include “dronakalasa, a poma-vessel,” “dvi-gani, having two mothers (Agni),” and “dvi-pad, man,” with a related man-and-beast gloss.

Agni is explicitly associated with lexical forms glossed as “having two mothers.”
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) INDEX / OF WORDS. / I, 64, 7. / INDEX OF WORDS.; lines 35119-35244 confidence: medium

“marutaya, to the host of the Maruts ... marutasya bheshagasya, of the Marut-medicine ... marutam rudrasya sitinim, the Marutlike son of Rudra ... maruta, epithet of Vishzu”

The index glosses both a Marutlike son of Rudra and bounteous sons of Rudra.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) INDEX OF WORDS. 489 / HYMNS. / INDEX OF WORDS. / HYMNS.; lines 33856-33990 confidence: medium

"manus pita".

The index entries explicitly use father and son terminology for named divine or mythic figures, including Rudra as father of the Maruts and sons associated with Prisni, Rudra, and Dyaus.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) INTRODUCTION. XV / XVI VEDIC HYMNS. / INTRODUCTION. X1X / XX VEDIC HYMNS.; lines 964-1056 confidence: high

The Maruts are "sons of Rudra and Pyvzsni," friends and brothers of Indra, who quarrel with Indra and claim their share of praise and sacrifice.

The Maruts are said to be sons of Rudra and Pyvzsni.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA I, HYMN 38. SI / NOTES. I, 38, I. 83 / NOTES. / NOTES, 1, 38, 2. 85; lines 10605-10709 confidence: medium

The note discusses taking the worshippers in divine arms or by the hand; Wilson's translation asks when the Maruts will take the worshippers by both hands “as a father does his son.”

Wilson's cited translation compares the Maruts taking worshippers by both hands to a father taking his son; another possible translation addresses the Maruts as sons of Présni.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA I, HYMN 43. 419 / NOTES. / NOTES. I, 43, 9. A21 / MANDALA I, HYMN I14. 423; lines 27461-27488 confidence: medium

"Like a shepherd, I have driven these praises near to thee; O father of the Maruts, grant us thy favour!"

Rudra is addressed as father of the Maruts, and the Maruts are later named with Rudra as hearers of the call.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA I, HYMN I14. 423 / NOTES. / NOTES. I, 114, 10. 425 / MANDALA II, HYMN 33. 427; lines 27626-27685 confidence: low

The speaker says a boy makes obeisance to his father who comes to greet him, praises Rudra as lord of brave men and giver of many gifts, and says Rudra will give medicines when praised.

The speaker compares his obeisance to Rudra with a boy making obeisance to his father.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA II, HYMN 34. 295 / MANDALA II, HYMN 34. 207 / NOTES, / NOTES. II, 34, 2. 299; lines 21968-22062 confidence: high

The note says the Maruts are represented as sons of Rudra and sons of Prisni, called Prisni-matarah, and that their birth is sometimes spoken of as unknown, with a wind-origin analogy.

The Maruts are described as sons of Rudra and sons of Prisni, and a cited passage identifies Prisni as conceiving the germ of the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 55. 333 / NOTES. / MANDALA V, HYMN 56. 337 / NOTES.; lines 23774-23875 confidence: medium

The sons of Prishni are described as wise, armed with daggers, spears, bows, arrows, and quivers, possessing good horses and chariots, and going to triumph with good weapons.

The Maruts are repeatedly called sons of Prishni.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 58. 343 / NOTES. V, 58, 4. 345 / NOTES. / MANDALA V, HYMN 59. 347; lines 24081-24138 confidence: high

The hymn says none among the Maruts is eldest, youngest, or middle; they have grown by their own might and are called sons of Prishni and boys of Dyaus.

The Maruts are identified as sons of Prishni, boys of Dyaus, and sons of Rudra.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 59. 347 / NOTES. V, 59, 2. 349 / NOTES. V, 59, 8. 351 / MANDALA V, HYMN 60. 353; lines 24327-24483 confidence: medium

"To The Maruts (the Storm-gods)."

The heroes or young men in the Marut hymn are called sons of an excellent mother.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 60. 353 / MANDALA V, HYMN 61. 357 / NOTES. / NOTES. V, O61, 5. 359; lines 24571-24727 confidence: high

The note discusses a term as possibly meaning excellent mother rather than beautiful wives; Agni is cited as having two mothers, and the Maruts as sons of Prishni.

Agni is discussed as having two mothers, and the Maruts are described as sons of their mother Prishni.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 87, 363 / NOTES. V, 87, I. 365 / NOTES. / NOTES. V, 87, 9. 367; lines 24962-25053 confidence: medium

The hymn is addressed to the Maruts as storm-gods. Verse 1 calls it a marvel that dhenu, cow, can name both a cow always brimming to give milk among men and Prsni, glossed as the cloud and mother of the Maruts, who poured out her bright udder once.

Prsni is glossed as cloud and mother of the Maruts and is described through cow, milk, and bright-udder imagery.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 87, 363 / NOTES. V, 87, I. 365 / NOTES. / NOTES. V, 87, 9. 367; lines 24962-25053 confidence: high

The Maruts are sons of bounteous Rudra; Prsni is strong enough to bear them, is known as mother of the great, and conceived the germ for the strong one, Rudra.

The Maruts are called sons of Rudra, and Prsni is described as their mother and bearer.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA VI, HYMN 66. 369 / NOTES. / MANDALA VII, HYMN 56. 373 / MANDALA VII, HYMN 56. 375; lines 25355-25383 confidence: high

Valiant men fight for rivers, plants, and houses; the speakers ask the Maruts, sons of Rudra, to protect them in battles from the enemy.

The Maruts are called sons of Rudra.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA VIII, HYMN 7. 393 / NOTES. / NOTES, VIII, 7, 29. 397 / NOTES. VIII, 7, 36. 399; lines 26448-26532 confidence: high

The passage speaks of the terrible strength of the sons of Rudra, the vigorous Maruts, and calls them liberal givers of Soma, glossed as rain.

The Maruts are explicitly called sons of Rudra.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA X, HYMN 168. 449 / NOTES. / MANDALA X, HYMN 186. 451 / NOTES.; lines 28685-28716 confidence: medium

"Thou, O Vata, art our father, and our brother, and our friend; do thou grant us to live!"

Vata is addressed as father, brother, and friend, and is asked to grant life.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA X, HYMN 186. 451 / NOTES. / APT EN DIC ES. / I INDEX OF WORDS.; lines 28719-28884 confidence: low

“Agni, the god” is listed; the entry also notes “Agni and the Maruts” and “Agni has two mothers.”

The Agni index entry states that Agni has two mothers.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOT. EGY. 19 / ARUSHA, AS AN APPELLATIVE. / ARUSHA, AS THE PROPER NAME OF A SOLAR DEITY. / NOTES. I, 6, I. 23; lines 7356-7468 confidence: high

The cited verse says the fire is trimmed day by day like a strong horse and like Arusha, child of Dyu; the note distinguishes Agni, the sacrificial fire, from Arusha, child of heaven and bright morning used as the simile for trimming the altar fire.

Arusha is called the child of Dyu or heaven and is treated as a personal character associated with bright morning or the morning sun.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES, / NOTES. I, 39, 5. IOI / NOTES. I, 39, 10. 103 / NOTES. I, 39, 10. 105; lines 11637-11703 confidence: medium

The Maruts are born as tall bulls of Dyu and youths of Rudra; they are divine, blameless, pure, bright like suns, scatter raindrops, and are full of terrible designs.

The Maruts are described as born, as bulls or men of Dyu, and as youths or Rudras of Rudra.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES, / NOTES. II, 34, 2. 299 / NOTES: U1, 34, 3. 301 / NGTES::' 11; 34, 7. 303; lines 22323-22367 confidence: low

The note says the matutinal character of the Maruts appears in cited passages and that their father Dyaus is likewise given a dawn-associated epithet.

Dyaus is called father of the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES, 1, 85,5. 131 / NOTES. I, 85, 7. 133 / NOTES. I, 85, IO. 139 / NOTES. I, 85, 12. 139; lines 13321-13442 confidence: low

A cited verse refers to the son of the water, identified as Agni, whom males quick as thought carry; the note explains that these males are contextually horses or stallions of Agni.

The cited verse identifies Agni as the son of the water.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES, I, 37, 5. 73 / NOTES. I, 37, 9. 7? / NOTES. I, 37, 14. 79 / MANDALA I, HYMN 38. SI; lines 10423-10494 confidence: medium

The hymn is addressed to the Maruts, identified as storm-gods; the speaker asks when the gods will take the worshippers as a father takes his son, with sacred grass trimmed for them.

The speaker asks the gods to take the worshippers as a father takes a son, calls the Maruts sons of Prishni, and compares lightning’s following motion to a mother following her young.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES, VIII, 20, 4. 403 / NOTES. / NOTES. VIII, 20, 17. 405 / NOTES. VIII, 20, 26. 407; lines 26842-26944 confidence: medium

The hymn is addressed to the Maruts, the storm-gods. A cow called mother of the bounteous Maruts sends forth milk; two horses are harnessed to chariots; all gods, sun, and moon observe duties in her lap.

The cow is called the mother of the bounteous Maruts and sends forth milk.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES: II; 34, 13. 307 / NOTES. II, 34, 13. 309 / NOTES. II, 34, 15. 311 / MANDALA V, HYMN 52. 313; lines 22657-22705 confidence: high

“they told me of the cow, they told me of Przsni as their mother, and of the strong Rudra as their father.”

The passage states that Prsni is the Maruts' mother and strong Rudra is their father.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / MANDALA I, HYMN 134. 445 / NOTES. / NOTES. I, 134, 4. 447; lines 28513-28608 confidence: medium

Vakshawzabhyak is glossed as from the flanks; the note says Dhenu the cow is mother of the Maruts and Dyaus their father in a cited passage, but that here Vayu is conceived as their father and feminine dyaus as their mother.

The note discusses the Maruts as children of Dhenu and Dyaus in one reference or of Vayu and feminine dyaus in the present interpretation.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / MANDALA I, HYMN 172. 293 / NOTES. / MANDALA II, HYMN 34. 295; lines 21799-21887 confidence: medium

The Maruts appear with rings like stars in heaven, shine like streams from clouds, and are addressed as golden-breasted; Rudra is said to be born for them in the bright lap of Prishni.

The Maruts are addressed as sons of Rudra, and Rudra and Prishni are mentioned in relation to the Maruts' appearance.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / MANDALA I, HYMN 43. 419 / NOTES. / NOTES. I, 43, 9. A21; lines 27389-27458 confidence: medium

The speech is for the father of the Maruts; immortal Rudra is asked to grant mortal food and be gracious to the speakers and their kin.

Rudra is explicitly addressed as father of the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / MANDALA V, HYMN 57. 341 / NOTES. / MANDALA V, HYMN 58. 343; lines 23933-23989 confidence: medium

“Like the spokes of a wheel” and “the very high sons of Prishni.”

The Maruts are called sons of Prishni and men of Rudra.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / MANDALA V, HYMN 58. 343 / NOTES. V, 58, 4. 345 / NOTES.; lines 23992-24078 confidence: high

“Dyaus, the father of the Maruts, the oldest and highest god of heaven, the strong bull, or, it may be, the man of the dawn.”

Dyaus is explicitly called father of the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / MANDALA V, HYMN 59. 347 / NOTES. V, 59, 2. 349 / NOTES. V, 59, 8. 351; lines 24241-24324 confidence: high

The Maruts are brothers with no eldest or youngest; their father is young, clever Rudra, and their mother Prishni is flowing with plenty and kind to them.

The Maruts are described as brothers with no eldest or youngest, with Rudra as father and Prishni as mother.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES, 1, 38, 2. 85 / NOTES. I, 38, 5. 87 / NOTES. I, 38, 7. 89; lines 10823-10914 confidence: medium

Sayana explains avatam as “without wind,” and the note questions how the Maruts, called storm gods and sons of Rudra, could bring clouds without wind.

The Maruts are explicitly called sons of Rudra.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES, VIII, 7, 29. 397 / NOTES. VIII, 7, 36. 399 / MANDALA VIII, HYMN 20. 401; lines 26535-26621 confidence: medium

The Maruts' name is called terrible and wide-spreading, their strength is compared with their father's vigor, and the hymn instructs worship and praise of them, saying none is last among them.

The Maruts' strength is compared with that of their father, and they are explicitly called sons of Rudra.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. I, 167, 3. 275 / NOTES. I, 167, 7. 277 / MANDALA I, HYMN 168. 279; lines 21132-21198 confidence: medium

The Maruts are shakers born to bring food and light, self-born and self-supported, and compared to springs, waves of water, and bulls.

The Maruts are described as born, self-born, and later as brought forth by Prvzsni for the great fight.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. I, 19, 7. 57 / NOTES. I, 19, 7. 59 / NOTES. 1, 19,7. 61; lines 9399-9577 confidence: medium

The hymn is to the Maruts, storm-gods, described as a brilliant chariot-host with cloud-deer, weapons, ornaments, whips, and vigor.

The Maruts are described as born together, and their birth from their mother is said to be strong.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. V, 87, 9. 367 / MANDALA VI, HYMN 66. 369 / NOTES.; lines 25094-25254 confidence: medium

The note says a real cow and the cloud Prishni, mother of the Maruts, are both called dhenu; the cow yields milk, while the cloud yields rain once or Prishni gave birth once to the Maruts.

Prishni is called mother of the Maruts, and Rudra is discussed through son or offspring terminology in relation to a Marut or the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. VIII, 94, 9. A4II / MANDALA X, HYMN 77. 413 / NOTES.; lines 27081-27216 confidence: medium

The Maruts are called noble sons of Sindhu and sons of a good mother, and are compared to grinding-stones, Soma-stones, playful children, and a marching troop.

The Maruts are called sons of Sindhu and sons of a good mother and are compared to playful children.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. 1, 37, I. 69 / NOTES. 1; 37, 3. 71 / NOTES, I, 37, 5. 73 / NOTES. I, 37, 9. 7?; lines 10126-10246 confidence: medium

Translations and commentary on verse 9 call the verse difficult, describe the Maruts' stable birthplace and departure from mother or parent, note their strength as soon as born, and discuss whether “vayas” means birds or vital strength; the Maruts are said to be frequently compared to birds.

The commentary states that the Maruts' birth and surpassing strength as soon as born are frequently alluded to, and verse 9 translations refer to mother or parent.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. 1, 37, I. 69 / NOTES. 1; 37, 3. 71 / NOTES, I, 37, 5. 73 / NOTES. I, 37, 9. 7?; lines 10126-10246 confidence: medium

Translations and commentary on verse 9 call the verse difficult, describe the Maruts' stable birthplace and departure from mother or parent, note their strength as soon as born, and discuss whether “vayas” means birds or vital strength; the Maruts are said to be frequently compared to birds.

Verse 9 translations describe the Maruts as issuing from or separating from mother or parent after birth.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 165, I4. 203 / NOTES. I, 165, 14. 205 / NOTES, I, 165, 15. 207 / MANDALA I, HYMN 166. 209; lines 17238-17327 confidence: low

The Maruts are compared to parents bringing a dainty to their son; the Rudras reach the worshipper with protection and do not fail the sacrificer.

The Maruts' play at sacrifices is compared to parents bringing a dainty to their own son, alongside their protection of the worshipper.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19241-19408 confidence: high

"Daksha was born of Aditi, and Aditi from Daksha"; Aditi is addressed as Daksha's daughter, and after her the immortal-sharing gods were born.

Aditi and Daksha are each said to be born from the other, and Aditi is called Daksha's daughter.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19241-19408 confidence: medium

Aditi is said to nurse the two kings, Mitra and Varuna, in the birthplace of Daksha.

Aditi nurses Mitra and Varuna, and another cited verse locates Being and Not-being in Aditi's lap.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19411-19581 confidence: high

The note gives translations of daksha-pitar expressions as “fathers of strength” for resplendent gods, for Mitra and Varuna, and for supplicant humans through divine aid.

The cited verses repeatedly describe cosmic and divine figures through parent, child, and sibling terms: Sky as father, Earth as mother, Soma and Fire as brothers, Aditi as mother, daughter, and sister, and Mitra and Varuna as connected to Aditi as mother.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19584-19675 confidence: high

Aditi is described as a deity of the far East or Orient, mother of gods connected with the rising and setting sun; dawn, sun, day and night, Mitra and Varuna, and bright solar eastern deities are said to come from the Orient and be sons of Aditi.

Aditi is repeatedly described as mother of gods, especially solar or eastern deities and named sons such as Mitra, Varuna, Aryaman, and Bhaga.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245 / NOTES. I, 166, 12. 253; lines 19678-19796 confidence: high

Aditi is described as mother of certain gods and with epithets for having royal, good, or terrible sons; cited prayers ask for protection, safe passage across hatreds, Aditi's presence on the sacred pile, and safety from enemies in shallow or deep water.

Aditi is explicitly described as mother of certain gods and with epithets indicating royal, good, and terrible sons.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245 / NOTES. I, 166, 12. 253 / NOTES. I, 166, 12. 255; lines 19799-19899 confidence: medium

The note says Aditi may be called everything but is not specially used for heaven or earth in the Rig-Veda; it also discusses a reading of Aditi as the wide mother with her sons.

Aditi is discussed as a mother with her sons, and the passage also includes parental figures whom the speaker wishes to see.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 253 / NOTES. I, 166, 12. 255 / NOTES. 1, 166, 12. 257 / NOTES, I, 166, 12. 259; lines 20018-20189 confidence: high

The note lists Aditi’s epithets and attributes: goddess, uninjured, luminous, heavenly, expansive, supporting the earth or everything, named through her sons, and “housewife,” which the commentator says indicates her character as mother of the gods.

The commentary links Aditi’s names with her sons and describes her character as mother of the gods; the Atharva-veda quotation calls her the great mother of the gods.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 269 / MANDALA I, HYMN 167. 273 / NOTES. / NOTES. I, 167, 3. 275; lines 20917-21023 confidence: high

"Vak says of herself ... that she stretched the bow for Rudra, the father of the Maruts, that her birth-place is in the waters (clouds), and that she fills heaven and earth."

Rudra is explicitly called the father of the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 449 / NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243; lines 19129-19238 confidence: high

The note says Aditi assumes various forms, is not prominent in her own person, is celebrated in her sons the Adityas, and lives on in the name of the Adityas, who include principal Vedic deities.

Aditi is described as celebrated in her sons, the Adityas, who include principal Vedic deities.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, II. 235 / NOTES. I, 166, 12. 449 / NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241; lines 19026-19126 confidence: high

Aditi is described as an ancient god or goddess and as the earliest name for the Infinite: the visible endless expanse beyond earth, clouds, and sky; the name is explained as un-bound or un-bounded.

Aditi is described as the Infinite and as mother of the principal gods; gods may be represented as sons of Aditi.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, II. 235 / NOTES. I, 166, 12. 449 / NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241; lines 19026-19126 confidence: high

The note says Aditi is mother of the principal gods; Vedic poets knew Indra as greatest of gods, Agni as god of gods, and Varuna as ruler of all; Indra had a mother, Agni was born like a babe from friction of fire-sticks, and Varuna and Mitra were nursed in Aditi's lap.

Varuna and Mitra are described as nursed in the lap of Aditi.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 168, I. 281 / NOT ES; / NOTES. I, 168, 6. 283 / NOTES. I, 168, 9. 285; lines 21416-21440 confidence: medium

The note states that Prishni is the mother of the Maruts and that they are often called by maternal epithets.

Prishni is explicitly identified as mother of the Maruts, a named group in the Vedic hymn notes.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 37, 14. 79 / MANDALA I, HYMN 38. SI / NOTES. I, 38, I. 83 / NOTES.; lines 10497-10602 confidence: medium

“When will you take (us), as a dear father takes his son by both hands, O ye Maruts?”

The proposed translation asks the Maruts to take the speakers as a dear father takes his son by both hands.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 37; I. 67 / NOTES. 1, 37, I. 69 / NOTES. 1; 37, 3. 71 / NOTES, I, 37, 5. 73; lines 10017-10123 confidence: high

The note says the Maruts were born from the milk of Prishni; Prishni is called their mother and Rudra their father, with references to V, 52, 16 and V, 60, 5.

The note identifies Prishni as mother and Rudra as father of the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 39, 5. IOI / NOTES. I, 39, 10. 103 / NOTES. I, 39, 10. 105 / MANDALA I, HYMN 64. 107; lines 11706-11769 confidence: high

The hymn invokes with prayer the offspring of Rudra, the brisk, pure, worshipful, and active Maruts, and calls them a strong, sky-chasing, powerful, impetuous company.

The hymn invokes the Maruts as the offspring of Rudra.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 43, 9. A21 / MANDALA I, HYMN I14. 423 / NOTES. / NOTES. I, 114, 10. 425; lines 27541-27623 confidence: high

The heading introduces a Mandala II hymn addressed to Rudra as father of the Maruts, identified parenthetically as storm-gods.

Rudra is addressed as father of the Maruts, and the Maruts are identified as storm-gods.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 64, 15. 125 / MANDALA I, HYMN 85. 127 / NOTES. / NOTES. 1,'85, I. 129; lines 12798-12904 confidence: high

Wilson's translation is summarized: the Maruts go forth and decorate themselves like females; they are gliders, sons of Rudra, doers of good works, promoters of earth and heaven's welfare, heroes who grind rocks, and beings who delight in sacrifices.

The Maruts are identified as sons of Rudra.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 64, 4. III / NOTES. I, 64, 6. II5 / NOTES. I, 64, 7. 117 / NOTES. I, 64, 9. 119; lines 12289-12449 confidence: low

The notes discuss night/day forms and cite Indra as kshapam vaste ganita suryasya, glossed as lighter up of nights and parent of the sun; another cited verse says days overcome nights by splendour.

Indra is cited as the parent of the sun and lighter up of nights.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 64, 9. 119 / NOTES. .1, 64, 14. 123 / T24 VEDIC HYMNS. / NOTES. I, 64, 15. 125; lines 12613-12711 confidence: high

Verse 1 addresses the Maruts as storm-gods, powerful sons of Rudra, who make heaven and earth grow and delight in sacrifices.

The Maruts are explicitly called sons of Rudra and sons of Prsni or the cow.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 85, 12. 139 / NOTES, I, 85, 12. I4!I / NOTES, 1, 85, 12. 143 / NOTES, I, 85, 12. 145; lines 13687-13841 confidence: medium

Opening fragment mentions bright ornaments and the bright lap of Prisni; the note says the Maruts, sons of Rudra, are called vrishan and their host is a strong or manly host.

The Maruts are described as sons of Rudra and as a strong or manly host.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. II, 34, 2. 299 / NOTES: U1, 34, 3. 301 / NGTES::' 11; 34, 7. 303 / NOTES: II; 34, 13. 307; lines 22370-22463 confidence: medium

“These bright clouds of heaven are sometimes conceived as the mothers ... and more especially the mothers of the Maruts”

The passage states that bright clouds are conceived as mothers, especially mothers of the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. V, 87, 9. 367 / MANDALA VI, HYMN 66. 369 / NOTES. / MANDALA VII, HYMN 56. 373; lines 25257-25352 confidence: medium

The Maruts are called “resplendent men” and “the boys of Rudra”; “No one indeed knows their births.”

The Maruts are called boys of Rudra, while their births and birthplaces are described as unknown to outsiders.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. VII, 56, 16. 377 / MANDALA VII, HYMN 57. 379 / NOTES. / NOTES, VII, 57, 6. 381; lines 25651-25715 confidence: medium

The speaker invites the bounteous sons of Rudra and asks the swift ones to forgive whatever they hated secretly or openly as sin.

The Maruts are identified as sons of Rudra.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. VII, 59, 12. 389 / MANDALA VIII, HYMN 7. 391 / MANDALA VIII, HYMN 7. 393 / NOTES.; lines 26169-26349 confidence: medium

The note identifies the Prishnis in the feminine plural as clouds and says mythologically there is one Prishni, mother of the Maruts.

The notes state that mythologically one Prishni is the mother of the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. VIII, 20, 17. 405 / NOTES. VIII, 20, 26. 407 / MANDALA VIII, HYMN 94. 409 / NOTES.; lines 26947-27013 confidence: medium

The note refers to 'Przsni, the mother of the Maruts' while discussing a proposed correction and rejected interpretations.

A note identifies Przsni as mother of the Maruts.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) VEDIC HYMNS. / INDEX OF WORDS. / INDEX OF WORDS. / HYMNS.; lines 35782-35903 confidence: low

“ragan, king”; “raga-putra, having kings for her sons”; “raga-putra, ep. of Aditi.”

Aditi is identified by an epithet glossed as having kings for her sons, alongside an entry for king.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) VI, 66, 1. / HYMNS. / INDEX OF WORDS. / HYMNS,; lines 37994-38133 confidence: low

"sindhu-matrz, pl., the sons of Sindhu, N. of the Maruts"

The passage glosses a plural term as sons of Sindhu and identifies it as a name of the Maruts.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA II, ADHYAYA 1, VARGA 14-15. / NOTES: / MANDALA I, HYMN I40O. I4I / NOTES.; lines 7122-7296 confidence: medium

The notes refer to terrestrial and celestial birth and discuss threefold food, with alternatives including the three daily sacrifices or sacrificial butter, cakes, and Soma.

Agni is discussed as having terrestrial and celestial birth, two mothers, a possible father, and a young-child form with mothers.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA II, ADHYAYA 8, VARGA 13-16. / MANDALA III, HYMN I. , 221 / NOTES. / MANDALA III, HYMN 1. 227; lines 11041-11120 confidence: high

By birth Agni gives splendour to Heaven and Earth, becomes the praiseworthy son of his parents, and is called carrier of oblations, never ageing, guest of men, and rich in light.

Agni's birth gives splendour to Heaven and Earth; he is called the son of his parents, and the gods procreate him by thought.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA III, ADHYAYA 8, VARGA 14-15. / MANDALA V, HYMN 2. 367 / NOTES. / MANDALA V, HYMN 2. 369; lines 17625-17831 confidence: medium

The notes say the wrong mother is low or contemptible, that Agni is degraded by sojourning with her though his proper nature is glorious as the queen’s son, and that Agni has forsaken his proper dwelling.

Agni is described with parental language in the notes, and the hymn asks him to protect the father who is considered his son.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA III, ADHYAYA 8, VARGA 14-15. / MANDALA V, HYMN 2. 367 / NOTES. / MANDALA V, HYMN 2. 369; lines 17833-17904 confidence: medium

The note on verse 9 explains Agni as invoked to protect the father of the sacrificing tribe, or the father of Agni himself, identified as the sacrificer or priest and also considered Agni’s son.

The sacrificer or priest is interpreted as the possible father of Agni and also as the son of Agni, in a sacrificial context.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHT7AKA II, ADHYAYA 8, VARGA 22-23. / MANDALA III, HYMN 4. 237 / NOE ES: / MANDALA III, HYMN 5. 241; lines 11685-11712 confidence: medium

Agni approaches the ghee-rich altar with broad passages; he is resplendent, bright, tall, a purifier, and makes his two parents new again and again.

Agni has two parents, is in their lap, and makes them new again and again.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHTAKA III, ADHYAYA 1, VARGA 382-34. / MANDALA III, HYMN 209. 303 / NOTES. / MANDALA III, HYMN 29. 305; lines 14627-14733 confidence: medium

Praganana is explained as a concrete term for the male organ; the pramantha in Agni's generation is described as having the shape of the male organ.

Agni's generation is discussed through the pramantha and lower Arani, and another note discusses a son-born interpretation involving putra.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) HYMNS TO AGNI (MANDALAS I-V) / CON EEN ES. / CONTENTS. 1X / INE RODUCGCTION; lines 376-445 confidence: medium

Agni is asked to be easy of access as a father is to his son and to stay with the worshippers for their happiness.

Agni is asked to be easy of access to the worshippers as a father is to his son.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) HYMNS. / INDEX OF WORDS. / HYMNS. / INDEX OF WORDS.; lines 27151-27322 confidence: medium

“Rudra, the father of the Maruts” and “the sons of Rudra.”

The index identifies Rudra as father of the Maruts and gives a related plural gloss as sons of Rudra.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) INDEX OF WORDS. / HYMNS, / INDEX OF WORDS. / INDEX OF WORDS.; lines 24033-24206 confidence: medium

The dy entry is glossed as sky, heaven, or Heaven and includes phrases such as great father Heaven, sons of Heaven, and child of heaven.

The Heaven cluster includes father, sons, and child language connected with Heaven.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) IO VEDIC HYMNS. / MANDALA I, HYMN 13. II / I2 VEDIC HYMNS. / NOES:; lines 1017-1065 confidence: high

“Agni is the father, the mortal whose sacrifice he performs, the son.”

The passage explicitly identifies Agni as father and the mortal as son.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA 1. TAY VEN G9. / ASHTAKA J, ADHYAYVA 5; VARGA 18. / MANDALA I, HYMN 69. 69 / ASHTAKA I, ADHVAYA 5, VARGA 14.; lines 3698-3735 confidence: medium

“the child of the waters, the child of the trees, the child of that which stands, and the child of that which moves”

Agni is explicitly called child of the waters, trees, what stands, and what moves.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 128. / ASH7AKA II, ADHYAYA 1, VARGA 14-15. / NOTES: / MANDALA I, HYMN I40O. I4I; lines 7024-7119 confidence: high

Two mothers dwell together in darkness and fear and proceed toward the young child who stretches out his tongue and is called the increaser of his father.

Two mothers in darkness proceed toward the young child, and the child is called the increaser of his father.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 141. / ASHTAKA II, ADHYAYA 2, VARGA 8-9. / NOTES. / MANDALA I, HYMN I4I. , 151; lines 7498-7600 confidence: medium

Verse 5, Note 1: “The mothers are the Waters.”

The notes identify the mothers as the Waters and relate Agni to mothers described as rivers or heavenly Waters.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 189. / ASHTAKA II, ADHYAYA 5, VARGA 10-11. / NOTES. / MANDALA I, HYMN 189. 18S; lines 9097-9278 confidence: medium

By sacrifices and work, men make Agni father and brother; he becomes son to the worshipper and protects as friend.

Men make Agni father by sacrifices, invite him to brotherhood by sacrificial work, and Agni becomes a son and kind friend to the worshipper.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 27. 17 / NOTES. / MANDALA I, HYMN 27. 19 / MANDALA I, HYMN 27. 21; lines 1357-1414 confidence: medium

Stanza 2 describes Agni as first and highest Angiras, sage, administrator of divine law, mighty, wise, son of two mothers, and present for the living.

Agni is called the son of two mothers and is later described as loosened from his parents.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 3I. 23 / NOLES: / MANDALA I, HYMN 3I. 25 / MANDALA I, HYMN 31. 2:7; lines 1619-1776 confidence: low

The note discusses obscure words: a newborn son may receive Ila, the teacher of mankind, as teacher; another reported suggestion links the passage to Agni as Ila's son and to Manu as father and husband of Ila and father of mankind.

The passage reports a possible interpretation connecting Agni as Ila's son and describing Manu as father and husband of Ila and father of mankind.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 58. 47 / MANDALA I, HYMN 509. EG / MAW DAICA 1. AY MN: 59. / ASHTAKA I, ADHYAYA 4, VARGA 25.; lines 2706-2760 confidence: medium

“The head of heaven, the navel of the earth is Agni”; he is steward of both worlds and is engendered by the gods as a light for the Arya.

The gods engender Agni Vaisvanara to be a light for the Arya, and the hymn also uses filial language when referring to the two worlds and their son.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 67. / ASHTAKA I, ADHYAYA 5, VARGA 11. / NO ES. / MANDALA I, HYMN 67, 63; lines 3360-3447 confidence: low

Hymn 68.9 says they took pleasure in his will as sons in their father's will, and that the quick ones listened to his command.

The quick ones take pleasure in the deity's will as sons take pleasure in a father's will and listen to his command.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 70. 73 / ASH7AKA I, ADHYAYA 5, VARGA 15-16. / MANDALA I, HYMN 7I. 75 / NOTES:; lines 3964-4120 confidence: medium

The commentator says the 'sisters' may be ten fingers generating Agni by attrition, streams of water among which Agni grows, or streams of Ghrta; the point remains doubtful.

Agni is described through images of generation by attrition, growth among streams, and nurture by Night and Dawn, including suckling and milch-cow/calf imagery in cited parallels.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 94. TAI / II4 VEDIC HYMNS. / MANDALA I, HYMN 95. / ASHTAKA 1. ADHVYAVA 7 VARGA 12; lines 5718-5760 confidence: medium

Two differently shaped sisters wander; one and the other suckle a calf, which is golden with one and clear or full of splendour with the other.

The calf is suckled by female figures but is also said to give birth to its mothers; Agni is a germ of many mothers and a child caressed after birth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 95. / ASHTAKA 1. ADHVYAVA 7 VARGA 12 / MANDALA I, HYMN 95. 115 / NOG ES,; lines 5798-5981 confidence: medium

The note explains the ten young women as the fingers that produce fire by attrition of woods and refers to Tvashtri as father of Agni.

The notes cite Tvashtri as father of Agni and discuss the son of Tvashtri as considered identical with the father.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 96. / ASHTAKA I, ADHYAYA 7, VARGA 3-4. / NOTES. / I22 VEDIC HYMNS,; lines 6121-6261 confidence: low

Ayu is described as a mythical ancestor of mankind near Manu; Ushas is called vivasvati, interpreted as alluding to Vivasvat, father of Yama.

The note states that vivasvati in connection with Ushas likely alludes to Vivasvat, father of Yama.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN I44. 161 / NOTES. / MANDALA I, HYMN 144. 163 / NOTES:; lines 8179-8375 confidence: high

“I praise Agni who has three heads and seven rays (or reins) ... sitting in the lap of his parents ... who has filled ... all the lights of Heaven.”

Agni sits in the lap of his parents, which the notes identify as Heaven and Earth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN I4I. , 151 / MANDALA I, HYMN 142. 158 / NOTES: / NOTES:; lines 7883-7910 confidence: medium

“Agni who is considered as born from the Waters”

Apam napat is glossed as Child of the Waters and is identified with Agni, who is considered born from the Waters.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 2. 229 / NOTES: / MANDALA III, HYMN 2. / ASH7AKA II, ADHYAYA 8, VARGA 20-21.; lines 11279-11355 confidence: medium

Agni on his chariot encompasses dwellings; Vaisvanara found the sun, filled heaven and earth when born, encompassed all beings, and was born exalting his parents Heaven and Earth.

Agni is said to have filled heaven and earth when born and to have been born exalting both parents, Heaven and Earth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 24. 289 / MANDALA III, HYMN 24. / ASHT7AKA III, ADHYAYA 1, VARGA 24. / NOTES:; lines 13958-14019 confidence: high

Agni is addressed as "the wise son of Heaven and of the Earth" and told to "sacrifice here to the gods."

Agni is explicitly called the son of Heaven and Earth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 5. 243 / MANDALA II, HYMN 6. 245 / NOTES: / MANDALA III, HYMN 6. 247; lines 12002-12071 confidence: medium

Those risen out of the drink of the white-backed one enter the two parents and the seven sounds; the encompassing parents come together and go forth aspiring after long life.

The passage repeatedly names parents, including a parental pair entered by a risen group and the great one's parents who receive praise; it also names the never-ageing son of Tvashtri.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 7. 249 / NOTES: / NO DES: / MANDALA III, HYMN 8. : 255; lines 12382-12556 confidence: high

Mortals, Agni's friends, choose Agni the god for protection; he is called offspring of the Waters and blessed with fine splendour.

Agni is called offspring of the Waters, and the Waters are called his mothers.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA IV, HYMN 2. 323 / MANDALA IV, HYMN 5. 327 / NOTES. / MANDALA IV, HYMN 3. 329; lines 15832-15937 confidence: medium

The notes ask whether the passage means “the milk that comes from the ridge of heaven” and compare VI, 66, 1, where Prsni is “the mother of the Maruts.”

The note identifies Prsni as mother of the Maruts in the compared Rigvedic verse.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA IV, HYMN 4. 231 / MANDALA IV, HYMN 4. 333 / NOLES: / MANDALA IV, HYMN 5. 335; lines 16122-16208 confidence: medium

Agni is resplendent near his parents, identified as Heaven and Earth; he thinks of the secret good name of Prishni, and flame imagery reaches toward the highest abode of the mother cow.

Agni is described as resplendent near his parents, identified by the translator as Heaven and Earth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA IV, HYMN 6.. 341 / NOTES. / NOTES, / MANDALA IV, HYMN 7. 345; lines 16584-16653 confidence: medium

“The wood, the child of which is Agni.”

The note on verse 9 explicitly states that Agni is the child of wood.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA IV, HYMN I. 205 / WEATV LIX 1 LY VEING 2 / ASHT7AKA III, ADHYAYA 4, VARGA 16-19. / MANDALA IV, HYMN 2. 319; lines 15301-15505 confidence: high

The same note compares this idea with another passage where Agni is invoked to make Varuna, son of Aditi, go away, and explains granting Diti as freedom from the same fetters.

The note identifies Varuna as son of Aditi and the seven Rishis or Angiras as sons of Heaven and Dawn.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA IV, HYMN I. S12 / MANDALA IV, HYMN I. 205 / WEATV LIX 1 LY VEING 2 / ASHT7AKA III, ADHYAYA 4, VARGA 16-19.; lines 15173-15298 confidence: medium

The speakers ask to be born from Dawn the mother as seven priests and first worshippers among men, to be Angiras, sons of Heaven, and to break the rock containing the contest-prize.

The speakers ask to be born from Dawn, the mother, as seven priests and first worshippers.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA IV. HYMN. 15, / ASH7TAKA III, ADHYAYA 5, VARGA 15-16. / MANDALA IV, HYMN I5. 361 / NOTES.; lines 17278-17346 confidence: medium

The red young child of Heaven is identified as apparently Soma; Soma is said to be called arusha, red, to be cleansed by men, and to be called divak sisuk, young child of Heaven, elsewhere.

The note identifies the red young child of Heaven with Soma and cites similar Soma language elsewhere.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA V, HYMN IO. 389 / MANDALA V, HYMN 10. / NOTES. / MANDALA V, HYMN IT. 391; lines 18650-18694 confidence: medium

Agni is guardian of people, watchful, born for new welfare, with ghee on his face and heaven-touching light, shining for the Bharatas.

Agni is repeatedly described as born, including birth from two mothers and production by attrition; he is also called son of strength.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MAW DAICA 1. AY MN: 59. / ASHTAKA I, ADHYAYA 4, VARGA 25. / NOW ES. / MANDALA I, HYMN 59. 51; lines 2805-2863 confidence: high

The commentary discusses textual readings and states that Agni is the son of the two worlds; it also says the suggested readings are guesses and that a verb must be supplied.

Agni is explicitly described as the son of the two worlds.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MAWVDALA IIL HYMN: 1. / ASH7AKA II, ADHYAYA 8, VARGA 13-16. / MANDALA III, HYMN I. , 221 / NOTES.; lines 10973-11038 confidence: low

The note says X, 3, 2 seems to contain a similar obscure idea and asks whether Agni bears Dawn, daughter of Heaven, in his womb.

The note tentatively asks whether Agni bears Dawn, daughter of Heaven, in his womb.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOES: / MANDALA III, HYMN 26. / ASHTAKA III, ADHYAYA 1, VARGA 26-27. / MANDALA III, HYMN 26. 293; lines 14076-14100 confidence: medium

"Agni am I, by birth Gatavedas. Ghee is my eye; (the drink of) immortality is in my mouth."

The truth-speaking, roaring figure is described as being in the lap of his parents; Agni also identifies himself by birth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOES. / MANDALA I, HYMN 669. 67 / MANDALA 1. TAY VEN G9. / ASHTAKA J, ADHYAYVA 5; VARGA 18.; lines 3533-3642 confidence: high

Agni is praised as “Bright, flaming,” compared to the lover of Dawn and the light of the sky, and addressed: “being the son of the gods thou hast become their father.”

Agni is explicitly called the son of the gods and also their father.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOG ES, / MANDALA I, HYMN 96. : II9Q / MANDALA I, HYMN 96. / ASHTAKA I, ADHYAYA 7, VARGA 3-4.; lines 5984-6049 confidence: medium

By ancient Nivid and Ayu's wisdom, Agni procreates the children of men and, by his irradiating look, the Sky and Waters; the gods hold him as giver of wealth.

Agni procreates the children of men, Sky, and Waters; Matarisvan is called begetter of the two worlds.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOLES: / MANDALA III, HYMN 26. 295 / MANDALA IIT, HYMN 27. / ASHTAKA III, ADHYAYA 1, VARGA 28-30.; lines 14218-14260 confidence: medium

Agni is said to have been produced by prayer, established as the germ of beings, and called father of Daksha.

Agni is said to have been produced by prayer, established as the germ of beings, and called father of Daksha.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA III, HYMN 17. 275 / NOW ES, / NOTES:; lines 13430-13471 confidence: medium

“Agni is compared with the two parents.”

The note identifies a comparison between Agni and two parents, and it also names other divine or cosmic pairs generally compared with father and mother.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA III, HYMN 6. 247 / MANDALA III, HYMN 7. 249 / NOTES:; lines 12100-12295 confidence: low

The note gives an alternative reading: seven sounds or sacrificial songs and streams of water in smoke-like form rise from the Agni offering and go to Heaven and Earth; the parents are Heaven and Earth, whose coming together marks day and year.

The notes identify the two mothers or parents as Heaven and Earth and connect their coming together with the beginning of the day and year.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA III, HYMN I. 219 / MAWVDALA IIL HYMN: 1. / ASH7AKA II, ADHYAYA 8, VARGA 13-16.; lines 10634-10721 confidence: medium

Agni is called wise and pure, allied by birth with Heaven and Earth; the gods find him conspicuous in the waters, in the work of the sisters.

Agni is linked by birth with Heaven and Earth, described with great parents, a father or sire, nurses, and sonship to waters and plants.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / NOES: / MANDALA III, HYMN 26. / ASHTAKA III, ADHYAYA 1, VARGA 26-27.; lines 14022-14073 confidence: low

The Maruts are described as having the beauty of Agni, belonging to all races of men, being fierce, strong, tumultuous, sons of Rudra, clothed in rain, lion-like, and givers of rain.

The Maruts are identified as sons of Rudra.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / MANDALA I, HYMN 27. 19 / MANDALA I, HYMN 27. 21 / MANDALA I, HYMN 3I. 23; lines 1417-1495 confidence: medium

Agni is asked to help the singer gain prizes and accomplish work; Heaven and Earth are asked to bless; Agni is described as in the lap of his parents, a god among gods, creator and guardian of the body, giver of wealth and strength, guardian, father, kinsman, treasure-holder, rich in heroes, and guardian of the law.

Agni is called guardian, father, kinsman, and companion of human worshippers and Soma-offerers, and guardian/father even of the weak.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / MANDALA I, HYMN 44. 4I / MANDALA I, HYMN 45. 43 / NOTES.; lines 2416-2518 confidence: medium

The note discusses “the gods being considered here as offspring of Manu” and cites “become Manu, procreate the divine hosts.”

The notes state that the gods are considered offspring of Manu and cite a passage about becoming Manu and procreating the divine hosts.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / MANDALA I, HYMN I4I. , 151 / MANDALA I, HYMN 142. 158 / NOTES:; lines 7683-7880 confidence: medium

The notes discuss the navel as symbolizing connection between father and son and state that Tvashtri is generally considered as giving sons.

Agni is called son of strength and child of the Waters; the notes also discuss the navel as a father-son connection and Tvashtri as giver of sons.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / MANDALA V, HYMN 6. 381 / MAW DALA-N. FLYNN 7. / ASH7AKA III, ADHYAYA 8, VARGA 24-25.; lines 18240-18282 confidence: medium

"O friends, (bring) together your united food and praise to Agni"; Agni is also called strongest god of human dwellings, offspring of Vigour, and mighty.

Agni is called the offspring of Vigour, and the passage says a well-bearing mother bore him after enjoying love.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / PP- 519; 539. / MANDALA I, HYMN 141. / ASHTAKA II, ADHYAYA 2, VARGA 8-9.; lines 7299-7407 confidence: medium

The opening verses describe the god's splendour born of strength, prayer reaching him, streams of Ata, his entry into a wondrous body, a second form in seven kind mothers, and a third form brought forth by ten young females as bull and guardian to be milked.

The passage names mothers, a highest father, and paired agents promoting Agni's birth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) PP- 519; 539. / MANDALA I, HYMN 141. / ASHTAKA II, ADHYAYA 2, VARGA 8-9. / NOTES.; lines 7410-7495 confidence: medium

Agni is discussed as procreated by the ten females, explained as the ten fingers, through attrition of the kindling-sticks.

Agni is associated with seven kind mothers, ten female/finger producers, and Heaven as highest father.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) WEATV LIX 1 LY VEING 2 / ASHT7AKA III, ADHYAYA 4, VARGA 16-19. / MANDALA IV, HYMN 2. 319 / MANDALA IV, HYMN 2. 323; lines 15507-15682 confidence: medium

The note says Urvasi is an Apsaras; Ayu is the son of Purtiravas and Urvasi; after the cows were conquered and Agni looked over divine generations, the Urvasis or Apsarases longed for mortal love and human propagation and gave birth to children such as Ayu.

The note says Urvasis or Apsarases longed for mortal love and gave birth to children such as Ayu; Ayu is identified as son of Purtiravas and Urvasi.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) WORDS. 473 / HYMNS. / W275 6, / INDEX OF WORDS.; lines 28543-28718 confidence: low

sisu is glossed as young one, with examples including a pregnant cow, young calf, the young child Agni, a foal, and Soma as the child of heaven; sisu-mati is the mother of the young child.

The index glosses Agni as a young child, Soma as the child of heaven, and includes a mother of the young child.
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greek

Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 1010-1124 confidence: high

Jupiter is to be despoiled of his sceptre by his own counsels; he will make a regrettable match, and a consort will bear 'a son mightier than the father.'

Jupiter will make a regrettable match with a consort who will bear a son mightier than the father, leading to his ejection from power.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 1126-1232 confidence: medium

Prometheus says Jove's intended wedlock will hurl him from sovereignty and throne, fulfilling Saturn's curse; Prometheus alone can clearly disclose the escape.

Prometheus says Saturn's curse against Jove will be consummated after Saturn was deposed from his ancient throne.
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Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 2810-2973 confidence: high

The note cites Pindar, Apollonius Rhodius, and Nonnus concerning Thetis: Zeus sought to draw her into marriage, but Prometheus checked him by prophesying that she would bear a child better than Cronion.

Prometheus prevents Zeus from marrying Thetis by prophesying that she will bear a child better than Cronion.
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Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 2810-2973 confidence: medium

The note says a pun on Epaphus's name is preserved by Moschus and Nonnus; the cited Greek lines connect Zeus's touch of the Inachian cow or heifer with Io's change back from cow into woman and with Epaphus.

The Epaphus note links Zeus's touch of Io in cow or heifer form with her return to womanhood and with Epaphus's birth or name.
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Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 2810-2973 confidence: medium

Blomfield's note lists a descent sequence: Epaphus, Libya, Belus, Danaus, Hypermnestra, Abas, Proetus, Acrisius, Danae, Perseus, Electryon, Alcmena, Hercules.

The footnote lists a descent sequence beginning with Epaphus and ending with Hercules.
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Aeschylus' Prometheus Bound and the Seven Against Thebes THEODORE ALOIS BUCKLEY, B.A. / WITH AN INTRODUCTION BY / EDWARD BROOKS, JR. / INTRODUCTION.; lines 66-186 confidence: medium

Prometheus tells Io she will wander over lands and seas to Canopus at the Nile mouth, bear a Jove-begotten child, and have a descendant renowned in archery who will free Prometheus and cause Jove's downfall.

Prometheus says Io will bear a Jove-begotten child whose seed will eventually produce the warrior who liberates Prometheus and brings about Jove's downfall.
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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 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 SPENDTHRIFT AND THE SWALLOW / THE OLD WOMAN AND THE DOCTOR / THE MOON AND HER MOTHER / MERCURY AND THE WOODMAN; lines 1162-1199 confidence: medium

"The Moon once begged her Mother to make her a gown."

The Moon and her Mother are presented in a parent-child exchange, and the problem arises from the Moon's changing form.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5177-5263 confidence: high

While Persephone still sees earth, heaven, sea, and sun she hopes to see her mother; her voice rings through mountains and sea, and her mother hears.

Demeter, a goddess and mother, hears her daughter, grieves, searches over land and sea with torches, and asks divine witnesses for news.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5177-5263 confidence: high

While Persephone still sees earth, heaven, sea, and sun, she hopes to see her mother and the gods; her voice rings out and Demeter hears.

Demeter hears her daughter's cry, grieves, and searches across land and sea with torches.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5349-5443 confidence: high

Metaneira greets the stranger as noble and asks her to nurse the child given by the gods in her old age, promising a great reward for his upbringing.

A goddess accepts a mortal child, nurses him, protects him, and confers extraordinary growth and honour through close bodily care.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5349-5443 confidence: high

Demeter and the girls arrive at Celeus’ house; Metaneira sits by a pillar holding her son; Demeter fills the doorway with heavenly radiance and Metaneira rises in fear and reverence.

Demeter, explicitly a goddess, sits veiled and silent, refuses food and drink, and pines for her daughter while staying in Celeus’ house.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5349-5443 confidence: high

Metaneira greets the visitor as nobly born and asks her to nurse the much-prayed-for son given by the gods in her old age, promising reward.

Demophoon is a prayed-for child born beyond hope, is nursed by Demeter, grows like an immortal, and is not nourished by ordinary food or breast-feeding.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 confidence: high

Iris gives Zeus's summons; other gods offer gifts, but Demeter refuses to return to Olympus or let fruit grow until she sees her daughter.

Demeter refuses Olympus and fertility until she sees her own daughter; Persephone yearns for her mother while in Hades' house.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 confidence: high

After the building is finished, golden-haired Demeter sits apart from the gods, wasting with yearning for her daughter.

Demeter yearns for her daughter, Persephone yearns for her mother, and Zeus sends Hermes so the mother may see her daughter and cease from anger.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 confidence: high

Demeter and Persephone embrace; Demeter asks whether Persephone tasted food below and explains that if she did, she must dwell beneath the earth for a third part of each year and return above when spring flowers bloom.

Demeter and Persephone are mother and daughter who reunite with embraces and relief from grief.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 confidence: high

Demeter and Persephone reunite and embrace. Demeter asks if Persephone tasted food below and explains that tasting food requires annual return beneath the earth for a third part of the seasons, with spring return from darkness and gloom.

Demeter and Persephone embrace after separation; Demeter's grief and concern shape the settlement and the restoration of fertility.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5637-5648 confidence: high

"queen of the land of sweet Eleusis and sea-girt Paros and rocky Antron, lady, giver of good gifts, bringer of seasons, queen Deo" and "your daughter all beauteous Persephone"

Deo is invoked together with her daughter Persephone.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5637-5648 confidence: high

The speaker invokes the queen of sweet Eleusis, sea-girt Paros, and rocky Antron; addresses Deo as lady, giver of good gifts, and bringer of seasons; asks Deo and her daughter Persephone to be gracious and grant heart-cheering substance for the song.

The invocation asks Deo and her daughter Persephone to be gracious.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 531-624 confidence: high

The Theogony traces divine families from the beginning; Chaos, Earth, and Eros are introduced; Earth produces Heaven and bears the Titans, Cyclopes, and hundred-handed giants.

Earth produces Heaven and bears divine children; the Titans revolt against their oppressive father at Earth's instigation.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 531-624 confidence: high

The Titans revolt under Cronos at Earth's instigation; Heaven and Earth are separated; Cronos reigns, swallows his children, and is later overcome by Zeus, who was saved by Rhea; the universe is divided.

Cronos swallows each child to avoid destiny; Zeus is saved by Rhea, grows up, overcomes Cronos, and causes the children to be released.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 626-712 confidence: high

The Eoiae title is explained through a formula asking the Muses to sing of tribes of women with whom the Sons of Heaven were joined in love, with heroines introduced by a recurring formula.

The passage describes women with whom the Sons of Heaven were joined in love and the Great Eoiae as a list of heroines who bore children to gods.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 626-712 confidence: high

"ye Muses, sing of the tribes of women with whom the Sons of Heaven were joined in love"; each heroine was introduced by a formula such as "Or such as was..."

The passage describes women with whom the Sons of Heaven were joined in love and the Great Eoiae as listing heroines who bore children to the gods.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 714-814 confidence: medium

The Titanomachy is said to begin with a theogony telling of the union of Heaven and Earth and their offspring, the Cyclopes and Hundred-handed Giants; the passage says its later course is unknown but may have resembled the Titan War in Hesiod’s Theogony.

The Titanomachy is summarized as beginning with the union of Heaven and Earth and their offspring, the Cyclopes and Hundred-handed Giants.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 816-912 confidence: medium

The Telegony is summarized as telling of Odysseus' adventures in Thesprotis after the killing of the Suitors, his return to Ithaca, his death at the hands of Telegonus his son by Circe, and a double marriage: Telemachus with Circe and Telegonus with Penelope.

The Telegony summary states that Odysseus returns to Ithaca and dies at the hands of Telegonus, his son by Circe.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: high

The Delian hymn describes Leto in travail seeking a place to bear Apollo; Apollo is born in Delos and at once claims the lyre, the bow, and prophecy.

Leto seeks a place to bear Apollo, and Apollo is born in Delos.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: medium

The Hymn to Demeter describes Hades’ seizure of Persephone, Demeter’s grief, her stay at Eleusis, and her vengeance on gods and men by causing famine.

Demeter’s grief for Persephone leads to vengeance on gods and men by causing famine.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: high

The Delian hymn describes Leto seeking a place to bear Apollo; Apollo is born in Delos and claims the lyre, bow, and prophecy.

Leto, in travail, seeks a place to bear Apollo, who is then born in Delos.
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Hesiod, the Homeric Hymns, and Homerica FRAGMENTS OF UNKNOWN POSITION / DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501; lines 5143-5175 confidence: high

Some say Dionysus was born at Dracanum, Icarus, Naxos, near Alpheus, or Thebes; Semele is said to have borne him to Zeus, but the hymn says these location claims lie.

Dionysus is linked to Zeus as birth-giver/father and to Semele/Thyone as mother.
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Hesiod, the Homeric Hymns, and Homerica FRAGMENTS OF UNKNOWN POSITION / DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501; lines 5143-5175 confidence: high

“The Father of men and gods gave you birth remote from men and secretly from white-armed Hera.”

Dionysus is connected to Zeus as the divine birthgiver and to Semele/Thyone as mother.
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Hesiod, the Homeric Hymns, and Homerica HESIOD / HESIODS WORKS AND DAYS / THE DIVINATION BY BIRDS / THE ASTRONOMY; lines 2338-2416 confidence: high

The Astronomy, attributed to Hesiod, calls the Pleiades Peleiades; a scholion lists the Pleiades, says Atlas begot them, and says Maia bore Hermes in the mountains of Cyllene.

Hermes is born from Maia, Arcas is son of Zeus and Callisto, and Orion is son of Poseidon and Euryale.
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Hesiod, the Homeric Hymns, and Homerica HESIODS WORKS AND DAYS / THE DIVINATION BY BIRDS / THE ASTRONOMY / THE PRECEPTS OF CHIRON; lines 2418-2437 confidence: high

The fragment compares lifespans: a crow lives nine generations of aged men; a stag four crows; a raven three stags; a phoenix nine ravens; the Nymphs, daughters of Zeus, ten phoenixes.

The Nymphs are explicitly described as daughters of Zeus the aegis-holder.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5810-5905 confidence: high

Apollo goes to rocky Pytho playing a lyre, then swiftly reaches Olympus and Zeus's house; the gods, Muses, dancing deities, Artemis, Ares, and the Slayer of Argus participate in music, dance, or sport, while Zeus and Leto rejoice at Apollo.

Zeus and Leto rejoice as they watch their son Apollo playing among the gods.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5810-5905 confidence: high

Apollo plays his lyre at Pytho, speeds to Olympus, joins the gods, and leads a scene of divine song, dance, radiance, and parental rejoicing by Leto and Zeus.

Leto and Zeus rejoice as they watch their dear son Apollo playing among the undying gods.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: high

Near a sweet-flowing spring, Apollo kills a great she-dragon with his bow; she is described as a plague to men and sheep and as the fosterer of Typhaon from Hera.

Zeus's birth of Athena apart from Hera provokes Hera to vow and pray for a child apart from Zeus; she bears Typhaon.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: medium

Hera prays to Earth, Heaven, and the Titans while striking the ground; Earth moves; Hera later bears Typhaon and gives him to the dragoness; Apollo shoots the dragoness, who dies in blood.

Hera, a queenly goddess, bears Typhaon apart from Zeus and gives him to the dragoness; Typhaon becomes a plague to men.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: high

Near a sweet-flowing spring, Apollo kills a great she-dragon that harmed men and sheep; the dragoness had received and brought up Typhaon after Hera's anger at Zeus's birth of Athena.

Zeus gives birth to Athena from his head apart from Hera, and Hera later bears Typhaon apart from Zeus after invoking cosmic powers.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: medium

Hera complains that Zeus dishonored her by giving birth to Athena; she recalls casting weak Hephaestus into the sea where Thetis cared for him, and vows to bear a son apart from Zeus and withdraw from his bed.

Hera recalls casting weak, shrivelled-foot Hephaestus into the sea, where Thetis and her sisters cared for him.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: medium

Near a sweet-flowing spring, Apollo kills a great she-dragon that harmed men and sheep; the dragoness had received and brought up Typhaon after Hera's anger at Zeus's birth of Athena.

Hera bears Typhaon and gives him to the dragoness, who receives and raises him; both Typhaon and the dragoness are connected with harm to men.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 6080-6145 confidence: medium

Apollo addresses the Cretan strangers, says they will not return to Cnossos, identifies himself as Apollo son of Zeus, and says he brought them across the sea to keep his rich temple and know the gods' plans.

Apollo identifies himself as son of Zeus, and the closing farewell names him son of Zeus and Leto.
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Hesiod, the Homeric Hymns, and Homerica II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 confidence: high

Argos, son of Zeus, is said to be father of Epidaurus.

Multiple notices identify children born from gods or divine-human unions, including Heracles from Zeus, Chaeron from Apollo and Thero, Euphemus from Poseidon and Mecionice, and Scylla from Phoebus and Hecate.
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Hesiod, the Homeric Hymns, and Homerica II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 confidence: medium

Alcmene says Zeus begot Heracles to be most toilful and most excellent; the Fates also made him so.

Alcmene says Zeus begot Heracles to be the most toilful and most excellent, and the Fates made him so.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 confidence: high

Hermes is invoked as son of Zeus and Maia, messenger of the immortals; Maia lives in a deep, shady cave where Zeus visits her secretly at night while Hera sleeps.

Hermes is born from Zeus and Maia and, on the same day, leaves the cradle, makes music, and steals Apollo's cattle.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 confidence: high

The Muse is asked to sing Hermes, son of Zeus and Maia; Maia lives in a deep shady cave, and Zeus lies with her secretly at night while Hera sleeps.

The passage presents Zeus and Maia's hidden nocturnal union in a cave and Maia's birth of Hermes.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6249-6341 confidence: medium

Maia sees Hermes, calls him a rogue, asks where he has returned from at night, and warns that Apollo may bind him or that he may live as a robber.

Maia rebukes her son Hermes; Hermes names his father as the one who may grant honor and says he will seek status among the gods if it is not given.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6343-6445 confidence: medium

Apollo hears the old man's report, sees a long-winged bird, interprets it as an omen that the thief is the child of Zeus, and hurries to Pylos seeking his oxen.

Hermes is repeatedly identified as the child of Zeus and Maia, and he proposes that the dispute be judged before Zeus.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6343-6445 confidence: medium

Apollo hears the old man’s report, sees a long-winged bird, knows by the omen that the thief is a child of Zeus, and hurries toward Pylos seeking his oxen.

Hermes is named as son of Zeus and Maia; Apollo is also son of Zeus, and Hermes invokes his father and asks to give and take right before Zeus.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6447-6544 confidence: medium

Hermes and Apollo dispute over the cattle, come to Olympus, and stand before Zeus while the immortal gods gather and judgement is set.

Hermes and Apollo are both identified as children of Zeus, and they bring their quarrel before Zeus as father and judge.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6447-6544 confidence: medium

Hermes and Apollo dispute each article of their quarrel, then come to the top of Olympus before Zeus, where scales of judgement are set for them.

Hermes and Apollo are called children of Zeus; Hermes appeals to Zeus as father, and Zeus resolves the dispute between them.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6546-6640 confidence: medium

Apollo calls Hermes slayer of oxen, trickster, and thievish son of Maia; says the song is worth fifty cows and may settle their quarrel; asks about the music's origin and promises renown and gifts.

Hermes and Apollo are repeatedly identified by divine parentage, are called sons of Zeus, and Zeus makes them friends after their exchange.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6801-6888 confidence: high

Aphrodite tells Anchises to take courage, promises no harm from the gods, says he is dear to them, and foretells a son named Aeneas who will reign among the Trojans with descendants after him.

Aphrodite foretells that Anchises will have a son named Aeneas who will reign among the Trojans.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6801-6888 confidence: high

Aphrodite tells Anchises to take courage, says he is dear to the gods, foretells a son named Aeneas who will reign among the Trojans with descendants after him, and explains the name by her grief at lying with a mortal man.

Aphrodite foretells that Anchises will have a son, Aeneas, who will reign among the Trojans and whose descendants will continue after him.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 confidence: high

The goddess says she will have shame among the gods because she formerly used jibes and wiles to make immortals mate with mortal women, but now has conceived a child by a mortal man.

Aphrodite says she has conceived a child by a mortal man, arranges for Nymphs to rear him, and orders the mortal to conceal her identity as mother.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 confidence: high

The speaker says she will have shame among the gods because she once made immortals mate with mortal women but has now herself conceived a child after mating with a mortal man.

Aphrodite says she mated with a mortal man and conceived a child, then instructs the father to conceal her identity as mother.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1704-1800 confidence: high

Virgin Justice, daughter of Zeus and honored among the gods, sits beside Zeus when harmed by lying slander and tells him of men's wicked heart until people pay for crooked judgements by their princes.

Virgin Justice is daughter of Zeus; when harmed by lying slander, she sits beside Zeus and tells him of men's wicked heart until people pay for crooked judgements.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2169-2282 confidence: medium

The first, fourth, and seventh days are holy; the seventh is linked to Leto bearing Apollo. The eighth, ninth, eleventh, and twelfth are good for work, and the twelfth is linked to spider spinning, gathering, and loom work.

The seventh day is called holy and is linked to Leto bearing Apollo.
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Hesiod, the Homeric Hymns, and Homerica IV. TO HERMES / V. TO APHRODITE / VI. TO APHRODITE / VII. TO DIONYSUS; lines 6991-7049 confidence: medium

Dionysus tells the helmsman to take courage and says he is Dionysus, born to Semele from union with Zeus; the hymn closes by hailing the child of Semele.

Dionysus identifies himself as the child born to Semele from union with Zeus.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9645-9787 confidence: high

Dionysus, after untimely birth from Semele, is sewn into Zeus' thigh.

Dionysus is born untimely from Semele and then sewn into Zeus' thigh.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 confidence: high

Cronos swallowed each child at birth and was later forced to disgorge them; Hestia was first swallowed and last disgorged, making her first and latest born. The note compares Hesiod, Theogony 495-497.

Cronos swallows his children and is later forced to disgorge them; Hestia’s birth order is defined by this sequence.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 confidence: medium

Aphrodite claims Anchises’ race is almost divine, as shown by Ganymedes and Tithonus, to lessen her disgrace.

Aphrodite invokes the almost divine status of Anchises’ race and names Ganymedes and Tithonus as examples.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 confidence: high

Adrastus’ horse is the offspring of Poseidon and Demeter, who changed herself into a mare to escape Poseidon.

Adrastus’ horse is described as offspring of Poseidon and Demeter.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 confidence: high

Cronos swallowed each child at birth and was forced to disgorge them; Hestia was first swallowed and last disgorged, making her first and latest born.

Cronos swallows each child at birth and later disgorges them; Hestia's order is explained by the sequence.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 confidence: high

Adrastus' horse is the offspring of Poseidon and Demeter, who changed herself into a mare to escape Poseidon.

Demeter changes herself into a mare to escape Poseidon, and their offspring is a horse.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS / FRAGMENTS OF UNKNOWN POSITION; lines 5025-5104 confidence: high

Urania bears Linus, a lovely son; singers and harpers bewail and call on Linus at feasts and dances.

Urania bears Linus, who is then connected with lament and invocation by singers and harpers.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS / FRAGMENTS OF UNKNOWN POSITION; lines 5025-5104 confidence: medium

From the daughters of Hecaterus were born divine mountain Nymphs, Satyrs, and divine Curetes, who are sportive dancers.

The daughters of Hecaterus give birth to divine mountain Nymphs, Satyrs, and Curetes.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS / FRAGMENTS OF UNKNOWN POSITION; lines 5025-5104 confidence: medium

“Urania bare Linus”; singers and harpers bewail him at feasts and dances and call on him at beginnings and endings.

Urania bears Linus, and the daughters of Hecaterus are said to give rise to Nymphs, Satyrs, and Curetes.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 confidence: high

Pandora, daughter of Deucalion, is joined with Zeus and bears Graecus.

Zeus fathers Graecus, Magnes, and Macedon; Poseidon is father of the Aloiadae, Bellerophon, the Molione twins, Neleus, and Pelias.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 confidence: high

Latins and Greeks are connected with Latinus and Graecus; Pandora, daughter of Deucalion, is joined with Zeus and bears Graecus.

Multiple mortal women bear children to Zeus or Poseidon, including Graecus, Magnes, Macedon, the Aloiadae, Bellerophon, the joined twins, and Tyro's sons.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 confidence: high

Europa crosses the briny water to Crete, beguiled by Zeus; Zeus secretly snatches her, gives her a golden necklace made by Hephaestus, mates with her, departs, and she bears Minos, Rhadamanthys, and Sarpedon.

Europa bears Minos, Rhadamanthys, and Sarpedon to Zeus; Sarpedon receives rulership and honor from Zeus.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 confidence: medium

Zeus gives honors to Europa's sons; Sarpedon rules Lycia with Zeus' sceptre, is granted life over three generations, receives a star-sign from heaven, leads Lycians to Troy, and fights alongside Hector.

Zeus sends a star from heaven as a sign for his dear son Sarpedon.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 confidence: high

After Zeus mates with Europa and departs, she bears Minos, Rhadamanthys, and Sarpedon, described as glorious leaders.

Europa bears Minos, Rhadamanthys, and Sarpedon to Zeus; the sons are described as leaders or rulers and receive Zeus' honor.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 confidence: medium

Zeus sends Sarpedon to Troy with Lycian allies and sends from heaven a star showing signs for his son's return; Sarpedon knows the sign is from Zeus.

Zeus sends Sarpedon a star from heaven as a sign, and Sarpedon recognizes it as from Zeus.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3641-3768 confidence: medium

Phineus is reported as the son of Phoenix, Agenor's son, and Cassiopea.

The passage repeatedly explains figures and peoples through parentage, including Epaphus as child of the Son of Cronos and peoples springing from him.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3895-4021 confidence: high

Arsinoe is said to bear Asclepius and Eriopis to Apollo; quoted phrases include “leader of men” and “blameless and strong” for Asclepius.

The passage attributes births of Asclepius, Eriopis, Castor, Polydeuces, and Helen to unions or parentage involving Apollo or Zeus.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3895-4021 confidence: high

Scholiast on Pindar reports alternate mothers for Asclepius; Asclepiades says Arsinoe, daughter of Leucippus, had Asclepius and Eriopis with Apollo, and a fragment says Arsinoe joined with the son of Zeus and Leto and bore Asclepius.

Asclepius and Eriopis are children of Apollo and Arsinoe; Castor and Polydeuces are sons of Zeus; Helen is connected with Zeus and Ocean or a daughter of Ocean in variant parentage accounts.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5651-5739 confidence: high

Leto is praised for bearing Apollo and Artemis; Artemis is linked with Ortygia, Apollo with rocky Delos near Cynthian hill, a palm-tree, and the streams of Inopus.

Leto, mother of Apollo and Artemis, wanders in travail seeking a land willing to receive her son.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5651-5739 confidence: high

Apollo enters Zeus' house with his bow; the gods tremble; Leto removes his bow and quiver and seats him; Zeus gives nectar in a golden cup; Leto is praised for bearing Apollo and Artemis, with Apollo's birth linked to Delos, the Cynthian hill, a palm-tree, and the streams of Inopus.

Apollo is identified as the son of Leto and as Zeus' dear son; Zeus welcomes him with nectar, and Leto tends him and rejoices in her children Apollo and Artemis.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5741-5808 confidence: high

Leto does not nurse Apollo; Themis gives him nectar and ambrosia, after which he cannot be held by cords or bands and declares that the lyre and curved bow are dear to him and that he will declare Zeus' will to humans.

Apollo is identified as the child borne by Leto and as child of Zeus and Leto; he also announces his role in declaring Zeus' will.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5741-5808 confidence: high

Leto does not nurse Apollo; Themis gives him nectar and ambrosia; after tasting the heavenly food, he escapes cords and bands and declares that the lyre, curved bow, and Zeus's will shall be his concerns.

Apollo is repeatedly identified in relation to Leto and Zeus, and Leto rejoices in bearing a strong son and archer.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4040-4156 confidence: high

The gods are divided; Zeus plans storm and an end to mortal men, declares he will destroy demi-gods, separate gods from mortals, and place toil and sorrow on those born of immortals and mankind.

Zeus states that children of gods should not mate with mortals and that gods should live apart from men.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4040-4156 confidence: high

The gods are divided by strife; Zeus plans storm over earth, the end of mortal men, destruction of demi-gods, separation of gods from men, and toil for those born of immortals and mankind.

The passage explicitly concerns children of gods mating with mortals and those born of immortals and mankind.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4158-4264 confidence: medium

Zeus angrily strikes with a thunderbolt; Apollo would have been cast into Tartarus, but Leto interceded, and he became bondman to a mortal.

Leto intercedes when Apollo would have been cast into Tartarus.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 confidence: high

After a lacuna, a woman is said to be subject in love to the dark-clouded son of Cronos and to bear famous Heracles.

The fragments repeatedly present births of notable figures from unions involving Zeus or Heracles: Heracles, Telephus, Dardanus, and Eetion.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 confidence: high

A fragmentary line says a woman was subject in love to the dark-clouded son of Cronos and bore famous Heracles.

The passage reports unions with Zeus that produce Heracles, Dardanus, and Eetion.
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Hesiod, the Homeric Hymns, and Homerica THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8642-8754 confidence: medium

The men of Smyrna say Homer was son of the River Meles and the nymph Cretheis, first called Melesigenes and later Homer after becoming blind.

One Smyrnaean account makes Homer the son of the River Meles and the nymph Cretheis.
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Hesiod, the Homeric Hymns, and Homerica THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8642-8754 confidence: medium

A genealogy runs from Apollo and Aethusa through Linus, Orpheus, and later descendants to Hesiod and Homer, making them kin in this account.

A descent from Apollo and Aethusa through Linus, Orpheus, and later figures is used to relate Hesiod and Homer.
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Hesiod, the Homeric Hymns, and Homerica THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8642-8754 confidence: medium

Hesiod’s Ascra near Helicon is named; many cities claim Homer. Smyrna calls him son of the River Meles and nymph Cretheis; Chios and Colophon make rival claims.

Homer is associated with a river father, nymph mother, Muse mother, and a genealogy descending from Apollo, Aethusa daughter of Poseidon, and Calliope.
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Hesiod, the Homeric Hymns, and Homerica THE MARRIAGE OF CEYX / THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS; lines 4977-5022 confidence: high

Thetis threw her children by Peleus into a cauldron of water to learn where they were mortal; many perished before Peleus stopped her from throwing Achilles in.

Thetis throws her children by Peleus into a cauldron of water to learn where they are mortal, and Peleus intervenes to save Achilles.
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Hesiod, the Homeric Hymns, and Homerica THE MARRIAGE OF CEYX / THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS; lines 4977-5022 confidence: high

Thetis throws the children she had by Peleus into a cauldron of water to learn where they are mortal; many perish before Peleus prevents her from throwing Achilles into the cauldron.

Thetis throws her children by Peleus into a cauldron of water to discover where they are mortal; many perish, and Achilles is spared by Peleus' intervention.
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Hesiod, the Homeric Hymns, and Homerica THE MELAMPODIA / AEGIMIUS / FRAGMENTS OF UNKNOWN POSITION / DOUBTFUL FRAGMENTS; lines 5107-5140 confidence: medium

Scholiast on Pindar: the speaker and Homer sing new hymns at Delos to Phoebus Apollo with the golden sword, born to Leto.

New hymns are sung at Delos for Apollo, who is identified as born of Leto.
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Hesiod, the Homeric Hymns, and Homerica THE MELAMPODIA / AEGIMIUS / FRAGMENTS OF UNKNOWN POSITION / DOUBTFUL FRAGMENTS; lines 5107-5140 confidence: high

In Delos, the speaker and Homer, both singers, raise new hymns to Phoebus Apollo with the golden sword, whom Leto bore.

Apollo is identified as born to Leto, and the Hesperides are identified as daughters of Night.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 confidence: high

Mnemosyne bears nine daughters to Zeus after nine nights; they sing laws and immortal ways near Olympus, and Zeus reigns after overcoming Cronos, holding lightning and distributing honors.

The nine Muses are born to Mnemosyne after union with Zeus over nine nights and are repeatedly called daughters of Zeus.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 confidence: high

Mnemosyne bears nine daughters after nine nights with Zeus and the passing of a year; the Muses dwell near Olympus, sing laws and immortal ways, and go to Zeus, who reigns after defeating Cronos and distributing honors.

Zeus lies with Mnemosyne for nine nights, and after the cycle of a year she bears nine daughters, the Muses.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 confidence: high

Heaven hides each child in a secret place of Earth and prevents them from coming into the light; Earth groans and makes a great sickle from grey flint.

Heaven hides his children in Earth; Earth urges the sons to punish him; Cronos, Heaven's son, mutilates his father.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 confidence: high

Heaven hates and hides his children in Earth; Earth groans, shapes a great sickle from grey flint, and urges her sons to punish their father.

Heaven hides his children; Earth recruits Cronos; Cronos ambushes and castrates his father; Heaven predicts later vengeance.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2657-2736 confidence: high

Night bears many personified powers, including the Hesperides who guard golden apples and fruit-bearing trees beyond Ocean, and the Destinies/Fates who allot good and evil at birth and punish transgressions.

The passage is organized around divine beings bearing or begetting other divine, monstrous, and personified figures.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2657-2736 confidence: high

Night bears personified powers including Doom, Fate, Death, Sleep, Dreams, Blame, Woe, the Hesperides, the Destinies/Fates, Nemesis, Deceit, Friendship, Age, and Strife; the Hesperides guard golden apples and trees beyond Ocean; the Fates allot good and evil and punish transgression.

The passage is structured as a chain of births and begettings involving Night, Strife, Sea, Nereus and Doris, Thaumas and Electra, Ceto and Phorcys, and Chrysaor and Callirrhoe.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2738-2827 confidence: high

Typhaon is joined to Echidna, who bears Orthus, Cerberus, Hydra, Chimaera, Sphinx, and the Nemean lion; the monsters are described with attributes including Cerberus's fifty heads and Chimaera's fire-breathing composite body.

The passage repeatedly frames monstrous beings as offspring of divine or prodigious unions, especially Typhaon with Echidna and Echidna with Orthus.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2738-2827 confidence: medium

Tethys bears to Ocean many named rivers and a company of daughters; Zeus appoints the daughters to keep youths with Apollo and the Rivers, and three thousand daughters of Ocean serve earth and deep waters.

Ocean and Tethys produce rivers and thousands of daughters associated with earth and deep waters.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2738-2827 confidence: medium

Theia and Hyperion produce Helius, Selene, and Eos; Eurybia and Crius produce Astraeus, Pallas, and Perses; Eos and Astraeus produce winds, Eosphorus, and stars.

Sun, Moon, Dawn, winds, Eosphorus, and stars are presented as offspring of divine unions.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2829-2912 confidence: high

Rhea bears Hestia, Demeter, Hera, Hades, the Earth-Shaker, and Zeus to Cronos; Cronos swallows his children because Earth and Heaven told him he would be overcome by his son.

Cronos swallows his children to prevent a prophesied overthrow, while Rhea and Earth conceal Zeus's birth in Crete.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2829-2912 confidence: high

Rhea bears Hestia, Demeter, Hera, Hades, the Earth-Shaker, and Zeus to Cronos; Cronos swallows the children to prevent another son of Heaven holding kingship after learning from Earth and Heaven that his own son will overcome him; Rhea asks Earth and Heaven for a plan.

Cronos swallows his children because he is destined to be overcome by his own son, while Zeus survives and later overcomes him.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2914-3010 confidence: medium

Heracles kills the eagle and releases Prometheus; the passage says this occurs with Zeus’ will and increases Heracles’ glory.

Zeus permits Prometheus’ release so that the glory of Heracles, called his famous son, may be greater, and Zeus honors him despite anger.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2914-3010 confidence: medium

Iapetus takes Clymene, daughter of Ocean, as wife; she bears Atlas, Menoetius, Prometheus, and Epimetheus, and Epimetheus is linked to taking the woman formed by Zeus.

The passage presents Iapetus and Clymene’s divine offspring and immediately associates the sons with distinctive fates or actions.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3012-3099 confidence: medium

Obriareus, Cottus, and Gyes are bound in cruel bonds by their father and made to dwell beneath the earth at its borders in grief.

Rhea and Cronos' offspring fight the Titans, while the released allies are addressed as children of Earth and Heaven and had been bound by their father.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3012-3099 confidence: medium

The father of Obriareus, Cottus, and Gyes, jealous of their great qualities and size, bound them in cruel bonds and made them live beneath the earth at its borders in anguish.

The father of Obriareus, Cottus, and Gyes binds them because of jealousy of their manhood, comeliness, and size; Zeus later addresses them as children of Earth and Heaven.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 confidence: high

The home of Night stands there; the son of Iapetus upholds heaven; Night and Day meet at the bronze threshold and alternate, so the house never holds both at once.

The passage identifies Sleep and Death as children of Night, Styx as daughter of Ocean, Iris as daughter of Thaumas, and Cymopolea as daughter of the Earth-Shaker.
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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: high

Zeus makes wise Metis his first wife; before she gives birth to Athena, Zeus deceives her and places her in his belly to prevent another from holding royal sway and so she may devise good and evil for him.

Metis is wisest among gods and mortals; Zeus deceives her and puts her in his belly to prevent a future son from replacing him and so that Metis may devise good and evil for him.
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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: high

Zeus makes wise Metis his first wife; before she gives birth to Athena, Zeus deceives her and places her in his belly to prevent another from holding royal sway and so she may devise good and evil for him.

The passage lists Zeus's marriages or unions with Metis, Themis, Eurynome, Demeter, Mnemosyne, Leto, and Hera and names children born from those unions.
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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: high

Demeter bears Persephone to Zeus; Aidoneus carries Persephone off from her mother, and Zeus gives her to him.

Persephone, daughter of Demeter and Zeus, is carried off by Aidoneus from her mother, and Zeus gives her to him.
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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: high

Zeus makes Metis his first wife; she is wisest. When she is about to bear Athene, Zeus deceives her and puts her in his belly on the advice of Earth and Heaven to prevent another ruler and to gain her counsel of good and evil.

Zeus’s unions produce Athene, the Horae, Moerae, Charites, Persephone, Muses, Apollo, Artemis, Hebe, Ares, and Eileithyia.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 confidence: high

Zeus gives birth from his own head to Tritogeneia/Athena; Hera, angry and quarrelling with Zeus, bears Hephaestus without union with him.

Hera bears Hephaestus without union with Zeus during anger and marital strife.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3406-3419 confidence: high

Circe, daughter of Helius, loves Odysseus and bears Agrius, Latinus, and Telegonus; Telegonus is brought forth by the will of golden Aphrodite.

The passage explicitly says immortal goddesses lay with mortal men and bore children like unto gods, with Circe and Calypso named as examples involving Odysseus.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3406-3419 confidence: medium

Circe, daughter of Helius, loves Odysseus and bears Agrius, Latinus, and Telegonus; Telegonus is brought forth by the will of golden Aphrodite.

Agrius, Latinus, and Telegonus are children of Circe and Odysseus and are said to rule over the Tyrenians.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3406-3419 confidence: high

Circe, daughter of Helius and granddaughter of Hyperion, loves Odysseus, bears Agrius, Latinus, and Telegonus, and the named children are said to rule the Tyrenians in the holy islands; Telegonus' birth is linked to Aphrodite's will.

The passage names children born from the unions of immortal goddesses with Odysseus and then describes such children as like unto gods.
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Hesiod, the Homeric Hymns, and Homerica THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7817-7923 confidence: medium

Nemesis bears Helen after Zeus joins with her by violence; she flees Zeus over land and dark water, taking fish and other creature forms to escape him.

Helen is born from Nemesis after Zeus, king of the gods, joins with her, and Helen is called a marvel to men.
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Hesiod, the Homeric Hymns, and Homerica THE THEBAID / THE EPIGONI / THE CYPRIA / THE AETHIOPIS; lines 7926-7961 confidence: high

In battle Antilochus is slain by Memnon and Memnon by Achilles; Eos obtains immortality from Zeus and gives it to her son.

Eos obtains immortality for Memnon, and Thetis mourns Achilles and removes him from the pyre to the White Island.
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Hesiod, the Homeric Hymns, and Homerica THE THEBAID / THE EPIGONI / THE CYPRIA / THE AETHIOPIS; lines 7926-7961 confidence: high

The Aethiopis is described as following the Iliad after the Cypria; Penthesileia, Amazon daughter of Ares, aids the Trojans, is killed by Achilles and buried; Achilles kills Thersites, prompting dispute, then sacrifices at Lesbos and is purified by Odysseus from bloodshed.

Penthesileia is daughter of Ares, Memnon is son of Eos, and Thetis acts for Achilles as his mother after his death.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4322-4408 confidence: high

Zeus forms a plan to beget a defender of gods and men, rises from Olympus by night, goes to Typhaonium, and sits on the highest peak of Phicium planning.

Zeus deliberately plans to beget one who will defend gods and men, then Heracles is born from Zeus’s union with Alcmena.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4322-4408 confidence: high

Zeus plans to beget a defender, travels by night, unites with Alcmena; Amphitryon returns the same night and unites with her; Alcmena bears twin sons, Heracles by Zeus and Iphiclus by Amphitryon.

The passage states that Alcmena bears twin sons in the same birth: Heracles through Zeus and Iphiclus through Amphitryon, and explicitly contrasts their spirit and strength.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4322-4408 confidence: high

Zeus plans to beget a defender, travels by night, unites with Alcmena; Amphitryon returns the same night and unites with her; Alcmena bears twin sons, Heracles by Zeus and Iphiclus by Amphitryon.

Zeus plans to beget one who will defend gods and men from destruction, then unites with Alcmena and fathers Heracles.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4410-4510 confidence: medium

Heracles’ shield is described as glittering with precious materials; at its center is Fear in adamant with fiery eyes, and Strife hovers above, while enemies’ souls go to Hades.

Heracles is repeatedly identified by relation to Zeus, including as the son of Zeus in the shield description.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4410-4510 confidence: high

Iolaus says the father of men and gods and the Earth-Shaker honor Heracles, urges him to arm and bring the chariots together for battle, and says the enemy will not frighten Heracles or Iolaus.

Heracles is identified as son of Zeus, and Iolaus says the father of men and gods honors him.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4607-4704 confidence: high

The shield is wondrous even for Zeus; Hephaestus made and fitted it by Zeus' will. Heracles wields it and mounts his chariot while Iolaus guides the car.

Heracles is identified as Zeus' son; Zeus' will stands behind the shield, he grants Heracles power against Cycnus, and he signals battle to his son.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4607-4704 confidence: high

The shield is described as a wonder, made by Hephaestus by Zeus' will; Heracles wields it and mounts the chariot while Iolaus guides it.

Heracles is identified as Zeus' son; Athene says Zeus grants power to slay Cycnus, and Zeus gives the battle signal to his son.
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Hesiod, the Homeric Hymns, and Homerica XI. TO ATHENA / XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS; lines 7106-7130 confidence: high

Hera is sung as golden-throned, daughter of Rhea, queen of the immortals, sister and wife of loud-thundering Zeus, and honored throughout high Olympus.

Rhea bears Hera; Demeter is linked with her daughter Persephone; the Muse is called daughter of Zeus; and the mother of all gods and men is invoked.
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Hesiod, the Homeric Hymns, and Homerica XI. TO ATHENA / XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS; lines 7106-7130 confidence: high

Hera is praised as golden-throned, born of Rhea, queen of the immortals, sister and wife of loud-thundering Zeus, and honored by the blessed throughout high Olympus.

The passage names Rhea as the one who bore Hera, Demeter with her daughter Persephone, the Muse as daughter of Zeus, and the Mother of the Gods as mother of all gods and men.
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Hesiod, the Homeric Hymns, and Homerica XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED; lines 7133-7143 confidence: high

"I will sing of Heracles, the son of Zeus and much the mightiest of men on earth."

Heracles is repeatedly identified as son of Zeus, with Alcmena as the mother who bore him.
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Hesiod, the Homeric Hymns, and Homerica XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED; lines 7133-7143 confidence: high

“I will sing of Heracles, the son of Zeus and much the mightiest of men on earth.”

Heracles is called son of Zeus, and Alcmena bears him after Zeus, the Son of Cronos, lies with her.
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Hesiod, the Homeric Hymns, and Homerica XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI; lines 7146-7162 confidence: high

The hymn begins with Asclepius, son of Apollo and healer of sicknesses; Coronis, daughter of King Phlegyas, bore him in the Dotian plain, and he is called a joy to men and soother of cruel pangs.

Asclepius is identified as son of Apollo, and Castor and Polydeuces are said to have sprung from Olympian Zeus.
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Hesiod, the Homeric Hymns, and Homerica XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI; lines 7146-7162 confidence: high

Asclepius is introduced as Apollo’s son and healer of sicknesses; Coronis, daughter of King Phlegyas, bore him in the Dotian plain; he is a joy to men and soother of cruel pangs.

Asclepius is identified as Apollo’s son, born to Coronis, and described as healer and soother of human pain.
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Hesiod, the Homeric Hymns, and Homerica XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI; lines 7146-7162 confidence: medium

The Muse is asked to sing of Castor and Polydeuces, the Tyndaridae, who sprang from Olympian Zeus; Leda bore them beneath Taygetus after Zeus privately bent her to his will.

Castor and Polydeuces are presented together, said to have sprung from Olympian Zeus, and born by Leda beneath Taygetus.
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Hesiod, the Homeric Hymns, and Homerica XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI; lines 7146-7162 confidence: medium

The Muse is asked to sing of Castor and Polydeuces, the Tyndaridae, who sprang from Olympian Zeus; Leda bore them beneath Taygetus after Zeus privately bent her to his will.

The hymn says Leda bore Castor and Polydeuces after Zeus had privately bent her to his will.
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Hesiod, the Homeric Hymns, and Homerica XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES; lines 7165-7180 confidence: high

Hermes is said to have been born of Maia, daughter of Atlas, and Zeus.

Hermes is repeatedly identified as the son of Zeus and Maia.
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Hesiod, the Homeric Hymns, and Homerica XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES; lines 7165-7180 confidence: high

Hermes is described as born of Maia, daughter of Atlas, and addressed as Son of Zeus and Maia.

Hermes is described as born of Maia and addressed as the son of Zeus and Maia.
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Hesiod, the Homeric Hymns, and Homerica XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES / XIX. TO PAN; lines 7183-7226 confidence: high

The Muse is asked to tell of Pan, son of Hermes, goat-footed and horned; he wanders with nymphs across wooded glades, cliffs, snowy crests, mountain peaks, streams, crags, and hunting grounds.

Pan is explicitly the son of Hermes, and Hermes receives, carries, and presents him to the gods.
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Hesiod, the Homeric Hymns, and Homerica XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES / XIX. TO PAN; lines 7183-7226 confidence: high

The hymn invokes the Muse to tell of Pan, son of Hermes, goat-footed and horned, lover of merry noise, wandering with dancing nymphs on cliffs and called shepherd-god.

Pan is born as the son of Hermes and the daughter of Dryops and is described from birth as marvelous, goat-footed, horned, noisy, laughing, and bearded.
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Hesiod, the Homeric Hymns, and Homerica XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES / XIX. TO PAN; lines 7183-7226 confidence: medium

The daughter of Dryops bears Hermes a marvelous son with goat's feet, two horns, noise, laughter, and an uncouth face and full beard; the nurse is frightened, flees, and leaves the child.

The nurse flees from the frightening newborn, and Hermes receives him, carries him, and shows him to the gods.
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Hesiod, the Homeric Hymns, and Homerica XX. TO HEPHAESTUS / XXI. TO APOLLO / XXII. TO POSEIDON / XXIII. TO THE SON OF CRONOS, MOST HIGH; lines 7251-7268 confidence: medium

The hymn asks the all-seeing Son of Cronos, most excellent and great, to be gracious.

Zeus is identified by the epithet Son of Cronos.
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Hesiod, the Homeric Hymns, and Homerica XXII. TO POSEIDON / XXIII. TO THE SON OF CRONOS, MOST HIGH / XXIV. TO HESTIA / XXV. TO THE MUSES AND APOLLO; lines 7271-7287 confidence: medium

The speaker hails the children of Zeus, asks them to honour the song, and says he will remember them and another song.

The addressed deities in the hymn to the Muses and Apollo are hailed as children of Zeus.
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Hesiod, the Homeric Hymns, and Homerica XXIII. TO THE SON OF CRONOS, MOST HIGH / XXIV. TO HESTIA / XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS; lines 7290-7305 confidence: high

The hymn begins to sing of ivy-crowned Dionysus, son of Zeus and Semele; Nymphs receive him from his father, foster him in Nysa, and he grows in a sweet-smelling cave by the father's will.

Dionysus is explicitly presented as son of Zeus and Semele, and his growth is said to occur by his father's will.
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Hesiod, the Homeric Hymns, and Homerica XXIII. TO THE SON OF CRONOS, MOST HIGH / XXIV. TO HESTIA / XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS; lines 7290-7305 confidence: high

The hymn begins to sing of ivy-crowned, loud-crying Dionysus, described as splendid son of Zeus and glorious Semele.

Dionysus is explicitly named as son of Zeus and Semele, and his father directs the circumstances of his upbringing.
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Hesiod, the Homeric Hymns, and Homerica XXIV. TO HESTIA / XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS / XXVII. TO ARTEMIS; lines 7308-7327 confidence: high

At Delphi, Artemis hangs up her bow and arrows, leads the dances, and the Muses and Graces sing that Leto bore children supreme among immortals.

The hymn states that Leto bore children supreme among the immortals and closes by hailing the children of Zeus and Leto.
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Hesiod, the Homeric Hymns, and Homerica XXIV. TO HESTIA / XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS / XXVII. TO ARTEMIS; lines 7308-7327 confidence: high

The dancers utter a heavenly voice, singing how neat-ankled Leto bore children supreme among the immortals in thought and deed.

The hymn states that Leto bore children supreme among the immortals and closes by hailing the children of Zeus and Leto.
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Hesiod, the Homeric Hymns, and Homerica XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE; lines 7413-7433 confidence: high

The Son of Cronos was joined with Selene in love; she conceived and bore Pandia, described as exceedingly lovely among the deathless gods.

The Son of Cronos is joined with Selene in love, and Selene conceives and bears Pandia.
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Hesiod, the Homeric Hymns, and Homerica XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE; lines 7413-7433 confidence: high

The Son of Cronos is joined with Selene in love; she conceives and bears Pandia, lovely among the deathless gods.

The Son of Cronos joins with Selene in love, and Selene conceives and bears the divine daughter Pandia.
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Hesiod, the Homeric Hymns, and Homerica XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS / XXVII. TO ARTEMIS / XXVIII. TO ATHENA; lines 7330-7346 confidence: high

“From his awful head wise Zeus himself bare her arrayed in warlike arms of flashing gold, and awe seized all the gods as they gazed.”

Athena is born from Zeus's head already arrayed in warlike arms, and she is later addressed as Zeus's daughter.
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Hesiod, the Homeric Hymns, and Homerica XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS / XXVII. TO ARTEMIS / XXVIII. TO ATHENA; lines 7330-7346 confidence: medium

The bright Son of Hyperion stops his horses until Athena strips the heavenly armour from her shoulders, and Zeus is glad.

After Athena's emergence and removal of armour, wise Zeus is glad; the hymn also identifies her as his daughter.
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Hesiod, the Homeric Hymns, and Homerica XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS / XXVII. TO ARTEMIS / XXVIII. TO ATHENA; lines 7330-7346 confidence: high

"From his awful head wise Zeus himself bare her arrayed in warlike arms of flashing gold"

Zeus bears Athene from his head, and the hymn hails her as daughter of Zeus.
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Hesiod, the Homeric Hymns, and Homerica XXVI. TO DIONYSUS / XXVII. TO ARTEMIS / XXVIII. TO ATHENA / XXIX. TO HESTIA; lines 7349-7365 confidence: low

Hermes is invoked with titles including son of Zeus and Maia, messenger, bearer of the golden rod, and giver of good; Hermes and Hestia are asked to dwell in the house and aid wisdom and strength.

Hermes is named son of Zeus and Maia, and Hestia is hailed as Daughter of Cronos.
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Hesiod, the Homeric Hymns, and Homerica XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS; lines 7390-7410 confidence: high

The speaker asks Muse Calliope, daughter of Zeus, to sing of glowing Helios, whom Euryphaessa bore to the Son of Earth and starry Heaven.

The hymn names Helios as a child of Euryphaessa and Hyperion, and also identifies Calliope as daughter of Zeus.
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Hesiod, the Homeric Hymns, and Homerica XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS; lines 7390-7410 confidence: high

Euryphaessa bore Helios to Hyperion, who is described as the Son of Earth and starry Heaven; Hyperion wedded Euryphaessa, his own sister.

The passage names Helios as child of Euryphaessa and Hyperion, names Eos and Selene as children of the same parents, and names Earth and starry Heaven as Hyperion's parents.
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Hesiod, the Homeric Hymns, and Homerica XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI; lines 7436-7453 confidence: high

“Bright-eyed Muses, tell of the Tyndaridae, the Sons of Zeus,” including Castor and Polydeuces, children of Leda.

Castor and Polydeuces are named together as children of Leda and Sons of Zeus.
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Hesiod, the Homeric Hymns, and Homerica XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI; lines 7436-7453 confidence: high

The Muses are asked to tell of the Tyndaridae, Sons of Zeus: Castor and Polydeuces, children of Leda; Leda lay with the Son of Cronos and bore them beneath Taygetus.

The figures are repeatedly identified through divine parentage as Sons of Zeus, while Leda is named as their mother.
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Hesiod, the Homeric Hymns, and Homerica XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601; lines 7456-7569 confidence: medium

The speaker says Zeus gave him a harsh fate from birth; recalls Phriconian builders of Aeolian Smyrna and daughters of Zeus; says the men scorned the divine voice and song; and resolves to leave Cyme for another country.

The speaker says Zeus the Father gave him as prey to a fate while he was still a babe at his mother's knee.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: high

The Epic Cycle begins with the union of Heaven and Earth, producing three hundred-handed sons and three Cyclopes.

The passage states that Heaven and Earth unite and thereby produce hundred-handed sons and Cyclopes.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: high

The writer of the War of the Titans says Heaven was the son of Aether.

Heaven is named as son of Aether, and Aegaeon is named as son of Earth and Sea.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: medium

The Epic Cycle begins with the fabled union of Heaven and Earth, causing three hundred-handed sons and three Cyclopes to be born.

Heaven and Earth unite and produce the hundred-handed sons and Cyclopes.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: high

According to the writer of The War of the Titans, Heaven was the son of Aether.

Heaven is named as the son of Aether.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 9190-9274 confidence: medium

Because the Callicantzari bear the name of the Centaurs, the author turns to ancient Centaur origins; he says Pindar knew both origin traditions and describes Chiron as divine and as son or scion of Cronos.

Chiron is named as son or scion of Cronos while also described as a Centaur or beast.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 12815-12911 confidence: high

The passage says men and women might aspire 'to wedlock with immortals' and 'to possess children half-divine.'

The passage states that men and women might aspire to wedlock with immortals and possess half-divine children.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4139-4237 confidence: medium

Charos' household includes a pitiful mother who asks him to spare mothers and newlyweds, a wife named Charontissa or Charissa, a son whose wedding feast involves slain children and brides and who keeps the counter-keys of Hades, and adopted children taken from this world.

Charos is described with a mother, wife, son, adopted children, and a guard dog in his household.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4802-4896 confidence: high

A poor maiden asks the Mother of Love for help; Eros, her son, waits with bow and arrows, shoots the passing youth, and the youth loves and marries the maiden.

The Mother of Love promises to ask her son Eros for help, and the Garden of Eros story places the Mother of Eros near the winged boy with bow and arrows.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 5370-5466 confidence: medium

Marriages of men with Nereids are common folk-story themes and still credible in remote districts; families may claim Nereid ancestry, and a Thessalian peasant claimed a Nereid-grandmother with local prestige.

Families are said to claim Nereid ancestry; a Thessalian peasant’s claimed Nereid-grandmother brought local prestige.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 5370-5466 confidence: high

Folk-stories depict Nereids as passionate lovers or wives who leave husbands, homes, and children, but return secretly to bless children with beauty and wealth, mend clothes, clean house, and vanish before the man returns.

Nereid wives are said to leave husbands and children, then return secretly to bless children with beauty and wealth and perform household tasks before vanishing.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24653-24742 confidence: high

The Eleusinian drama of Demeter and Kore is said to uplift the initiated until they share Demeter's sorrow, wandering, and joy.

Demeter shares sorrow and wandering in the drama, searches for Kore in vain, mourns her as dead, and is later comforted by her living return.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25537-25630 confidence: medium

“One is the race of men with the race of gods; for one is the mother that gave to both our breath,” though humans and gods are presently separated by unequal powers.

The passage says divine wedlock implied future equality with gods, quotes a shared race and mother of humans and gods, and cites an Orphic answer that the dead person shall be god instead of mortal after Despoina’s embrace.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. E / VOL. 1. F / VOL. I. G / VOL. I. H; lines 2792-2896 confidence: high

The passage lists Heracles strangling serpents and Athena coming up out of Zeus’s head, along with a bull dedicated by the Areopagus and comments on Athenian piety.

Athena is represented coming up out of Zeus’s head, and the Parthenon entrance pediment refers to Athena’s birth.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. 1. M / VOL, I. N / VOL. I. P / VOL. I Q; lines 4821-4945 confidence: high

Pausanias introduces the grave of Coroebus and the story of Psamathe, daughter of Crotopus, who bore Apollo’s son, exposed him in fear of her father, and whose child was destroyed by Crotopus’s sheepdogs; Apollo sent Vengeance to punish the Argives by snatching children from their mothers.

Psamathe bears a son to Apollo, exposes him in fear of her father, and the child is destroyed by Crotopus’s sheepdogs.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. 1. M / VOL, I. N / VOL. I. P / VOL. I Q; lines 4821-4945 confidence: medium

At Nisaea is a sanctuary of Demeter Malophorus; one account explains the surname from those who first reared sheep in the land. Below the citadel near the sea is Lelex’s tomb; he is said to have arrived from Egypt, become king, and been son of Poseidon and Libya.

Lelex is said to arrive from Egypt, become king, and be the son of Poseidon and Libya.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 5975-6080 confidence: high

Among the small roof figures, the woman on the serpent is said to be Aristodama, mother of Aratus; the Sicyonians hold Aratus to be a son of Asclepius.

Aratus is identified as the son of Aristodama and is also held by the Sicyonians to be a son of Asclepius.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 6188-6330 confidence: medium

Phlias is called a son of Dionysus and one of those who sailed on the Argo; Apollonius Rhodius is quoted as saying that Phlias came from Araethyrea and prospered because Dionysus cared for him.

Phlias is called a son of Dionysus and one of those who sailed on the Argo.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. DD / VOL. I, EE / VOL, 1. FF / VOL, I. GG; lines 8796-8906 confidence: high

The Argives say that through the Alcyonian Lake “Dionysus went down to Hell to bring up Semele,” and that Polymnus showed him the descent; the lake's depth is said to be beyond discovery.

The Argives say Dionysus went down through the Alcyonian Lake to Hell to bring up Semele, with Polymnus showing him the descent.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 3865-3959 confidence: high

The Greeks say Nemesis was Helen’s mother, Leda suckled and nursed Helen, and Zeus, not Tyndareus, was Helen’s father.

Helen is said to be the child of Nemesis and Zeus, while Leda suckled and nursed her.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 4076-4179 confidence: high

An islet near Lade is called Asterius; Asterius was said to be buried there, son of Anax, with Anax son of Earth, and the corpse was not less than ten cubits.

Asterius is genealogically linked to Earth through Anax, and Hyllus is directly called a son of Earth.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 4283-4382 confidence: medium

Crocon is said by some Athenians to have married Saesara; the tomb of Eumolpus is identified; Eumolpus is said to be Thracian, son of Poseidon and Chione.

The passage records multiple parentage traditions for Eumolpus, Ceryx, and Eleusis.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 4384-4418 confidence: medium

After the graves of the Argives is Alope’s tomb; legend says she bore Hippothoön by Poseidon and was killed there by her father Cercyon.

Alope is said to be mother of Hippothoön by Poseidon and to have been put to death by her father Cercyon.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. K / VOL. 1. M / VOL, I. N / VOL. I. P; lines 4420-4548 confidence: high

Theagenes built a notable fountain supplied by water of the Sithnid nymphs; one native nymph mated with Zeus, and their son Megarus escaped Deucalion's flood by reaching Gerania while swimming toward the cry of cranes.

Megurus is described as the son of Zeus and a native Sithnid nymph.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. P / VOL. I Q / VOL. I. R / VOL. I. T; lines 5551-5696 confidence: high

Leucippus had only daughter Calchinia; she is said to have mated with Poseidon, and her child Peratus was reared by Leucippus and received the kingdom.

Calchinia and Poseidon produce Peratus; Chrysorthe and Apollo produce Coronus; Chthonophyle and Hermes produce Polybus; Syllis and Apollo produce Zeuxippus; Antiope's sons are linked with Zeus and Epopeus in the cited poem.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. P / VOL. I Q / VOL. I. R / VOL. I. T; lines 5551-5696 confidence: high

Antiope gave birth on the road to Thebes; Asius says Zethus and Amphion were her sons, daughter of Asopus and conceived of Zeus and Epopeus; Homer says they were first founders of Thebes.

Antiope is delivered on the road; Asius names Zethus and Amphion as her sons and gives a parentage involving Asopus, Zeus, and Epopeus, while Homer identifies the twins as founders of Thebes.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. T / VOL. I. U / VOL. I. AA / VOL. I, BB; lines 7570-7700 confidence: medium

The hero Tiryns, from whom the city derived its name, is said to have been a son of Argus, son of Zeus.

Tiryns and Epidaurus are tied to named ancestral figures, and the passage reports divine or heroic parentage for them.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. T / VOL. I. U / VOL. I. AA / VOL. I, BB; lines 7570-7700 confidence: high

Phlegyas' daughter hid from him that she was pregnant by Apollo; in Epidaurian country she bore a son and exposed him on the mountain then called Myrtium and now Nipple.

Asclepius is born from Apollo's union, exposed on a mountain, fed by a goat, guarded by a dog, and marked by lightning as divine.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. T / VOL. I. U / VOL. I. AA / VOL. I, BB; lines 7570-7700 confidence: high

Phlegyas' daughter hid from him that she was pregnant by Apollo; in Epidaurian country she bore a son and exposed him on the mountain then called Myrtium and now Nipple.

The passage reports Epidaurian, Coronis, and Arsinoe/Messenian accounts of Asclepius' parentage, then cites a Delphic oracle favoring the Coronis/Phlegyas line.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. U / VOL. I. AA / VOL. I, BB / VOL. I. DD; lines 8034-8161 confidence: high

On the way to the mountain of Zeus is Aphaea’s sanctuary; the Cretan story identifies Britomartis as daughter of Zeus and Carme, dear to Artemis, fond of running and hunting, and fleeing Minos into fishing nets.

Britomartis is daughter of Zeus; Althepus, Hyperes, and Anthas are sons of Poseidon and are linked to local rulership or city foundations.
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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 13476-13554 confidence: medium

Plato is cited as saying that Minos, son of Zeus, was his father's pupil in the art of justice.

Plato is cited as saying that Minos, son of Zeus, was his father's pupil in the art of justice.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1434-1514 confidence: medium

Daphnaeus says female yielding was called the “favour”; he cites Pindar that Hephaestus was Hera's son “without any favours,” Sappho addressing a girl too young for the favour, and a question to Hercules about obtaining a girl's favour.

The Pindar citation describes Hephaestus as the son of Hera “without any favours,” giving a divine parent-child example without ordinary sexual favour.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1724-1833 confidence: medium

The speaker quotes that Aphrodite gave and engendered Love, from whom all earthly life comes, and notes epithets for Aphrodite meaning life-giving and fruitful.

Aphrodite is said to have given or engendered Love, and Parmenides is cited as calling Love the first creation of Aphrodite.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2758-2893 confidence: medium

“Love was the child of the Rainbow and the West Wind.”

The passage's note says Love was the child of the Rainbow and the West Wind, making a personified power the offspring of personified natural phenomena.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1355-1438 confidence: high

Pausanias says Love is inseparable from Aphrodite; there are two Aphrodites and therefore two Loves: heavenly Aphrodite, daughter of Uranus with no mother, and common Aphrodite, daughter of Zeus and Dione.

The two Aphrodites are differentiated by divine parentage: heavenly Aphrodite as daughter of Uranus without a mother, and common Aphrodite as daughter of Zeus and Dione.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1661-1745 confidence: medium

The three sexes correspond to sun, earth, and moon: man is child of the sun, woman of the earth, and man-woman of the moon; all are round and move round like their parents.

The original man, woman, and man-woman are said to be children of the sun, earth, and moon respectively.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4524-4613 confidence: medium

After the rite Circe seats the pair and questions their voyage and supplication; she remembers her dreams and recognizes her kinswoman by the golden eye-gleam of Helios’ race.

Circe identifies Medea as of the race of Helios because members of that race are discerned by far-flashing eyes with a golden gleam.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4615-4702 confidence: high

Hera says she tended Thetis from infancy; Thetis refused Zeus; Zeus swore Thetis would not be bride of an immortal; Themis revealed Thetis would bear a son mightier than his sire; Zeus gave Thetis up to keep his dominion.

Themis reveals that Thetis is fated to bear a son mightier than his sire, and Zeus relinquishes Thetis to preserve his rule over the immortals.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4704-4784 confidence: medium

At dawn the crew sets sail and reaches Anthemoessa, home of the Sirens, daughters of Achelous, born of Terpsichore; the Sirens are part bird and part maiden and destroy those they beguile with song.

The Sirens are identified through Achelous and Terpsichore, and Phaethusa and Lampetia are linked to Helios’ household and herds.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4866-4950 confidence: medium

The sacred cave is linked with Macris, daughter of Aristaeus; she received the Nysean son of Zeus, moistened his lips with honey when Hermes bore him from flame, was driven by Hera from Euboea, and came to the Phaeacian cave where she granted wealth.

The cave backstory recounts the Nysean son of Zeus being borne by Hermes from flame and tended by Macris with honey.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5226-5315 confidence: high

Caphaurus is described as descended from Phoebus and Acacallis through Amphithemis and a Tritonian nymph, who bore Nasamon and Caphaurus.

The passage identifies Caphaurus’ ancestry through Phoebus and identifies Triton as Poseidon’s son.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1520-1610 confidence: high

Amycus's oxstalls and farm are introduced; he is king of the Bebrycians, born of Bithynian Melie and Poseidon Genethlius, arrogant, and known for forcing strangers to box him and for slaying many neighbors.

Amycus is born from a nymph and Poseidon, and Polydeuces is described as son of Zeus in the same combat episode.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1925-2010 confidence: high

Cyrene tends sheep by Peneus; Apollo carries her to Libya among nymphs; she bears Aristaeus, called Hunter and Shepherd; Apollo makes her a long-lived nymph and huntress and brings infant Aristaeus to be nurtured in Cheiron’s cave.

Apollo carries Cyrene away, she bears Aristaeus, and Aristaeus later receives arts and performs beneficent ritual acts.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2364-2448 confidence: high

The heroes would have fought the Amazons, but breezes of Argestes from Zeus carry them away as the Amazons arm for war; the Amazons are daughters of Ares and Harmonia and are divided into three tribes.

The Amazons are described as daughters of Ares and Harmonia, organized in tribes, and arming for war.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 2773-2861 confidence: high

Cypris addresses Eros, offers him Zeus’ childhood golden ball made by Adrasteia in the Idaean cave, describes its golden zones, dark blue spiral, and flaming star-like track, and orders him to strike Aeetes’ daughter with love for Jason.

Cypris, mother of Eros, promises him Zeus’ golden toy if he performs her task of striking Aeetes’ daughter with love for Jason.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 2959-3049 confidence: medium

Argus says the ship was fashioned by Pallas Athena, withstands blasts, moves swiftly under sail and oar, carries the mightiest heroes of Achaea, and includes Jason son of Aeson, Augeias of Helios' seed, Telamon sprung from Aeacus, and others descended from immortals.

Argus lists Jason's kinship and identifies companions as sons or grandsons of immortals while presenting them before Aeetes.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1110-1188 confidence: medium

A lofty island called the Mount of Bears is described; fierce six-handed Earthborn men live there, while the nearby Doliones under Cyzicus are protected by Poseidon, from whom they sprang.

The Doliones are not harried by the Earthborn monsters because Poseidon protects them, and the passage says they first sprang from him.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 369-476 confidence: high

Phlias comes from Araethyrea, living by the springs of Asopus through the favor of his father Dionysus.

Several heroes are identified as sons or descendants of gods, or as receiving divine gifts: Phlias from Dionysus, Idmon from Leto's son, Augeias from Helios, Euphemus and others from Poseidon, Palaemonius from Hephaestus, and Zetes and Calais from Boreas.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 937-1010 confidence: high

A mantle scene shows young Apollo shooting at Tityos, who drags Apollo's mother by her veil; Tityos is described as born of Elate and given second birth by Earth.

Apollo, described as not yet grown, shoots at Tityos while Tityos drags Apollo's mother by her veil.
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The Bacchae of Euripides AGAVE. / CHORUS. / NOTES ON THE BACCHAE / INTRODUCTORY NOTE; lines 3016-3097 confidence: high

Semelê, daughter of Cadmus and beloved by Zeus, asks him to appear in full glory; he comes as miraculous lightning; she dies and gives premature birth.

Dionysus is born prematurely from Semelê, preserved in Zeus’s flesh, and brought to full divine life through a mysterious Second Birth.
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The Bacchae of Euripides AGAVE. / CHORUS. / NOTES ON THE BACCHAE / INTRODUCTORY NOTE; lines 3099-3202 confidence: high

The first Chorus song is summarized as covering Bacchic purity, Dionysus' two births from Semele and Zeus, epiphanies as Bull and Serpent, Thebes, the Cretan cavern, and the mystic Timbrel.

The note says the Chorus song gives Dionysus' two births, from Semele and from the body of Zeus.
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The Bacchae of Euripides AGAVE. / DIONYSUS. / AGAVE. / DIONYSUS.; lines 2905-2931 confidence: medium

DIONYSUS: “’Tis as my sire, Zeus, willed it long ago.”

Dionysus identifies Zeus as his sire and says Zeus willed the outcome long ago.
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The Bacchae of Euripides ANOTHER. / THE VOICE. / A MAIDEN. / ANOTHER.; lines 1213-1238 confidence: high

“Be of good cheer! Lo, it is I, / The Child of Zeus and Semelê.”

The voice identifies itself by saying it is the child of Zeus and Semelê.
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The Bacchae of Euripides CADMUS. / LEADER. / AGAVE. / DIONYSUS.; lines 2881-2903 confidence: high

“Thus speaketh Dionysus,” son of Zeus; if they had seen Truth, “the Child of God” would have been their friend.

Dionysus is identified as son of Zeus and as Child of God.
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The Bacchae of Euripides CADMUS. / TEIRESIAS. / PENTHEUS. / TEIRESIAS.; lines 587-656 confidence: high

Teiresias says the god’s blood is set before the gods in sacrifice and explains that Zeus saved the babe, raised him to Olympus, and made a child-shaped fragment of world-encircling fire to divert Hera’s wrath.

Zeus saves the babe, lifts him to Olympus, and creates a child-shaped fragment of world-encircling fire to answer Hera’s rage.
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The Bacchae of Euripides CHARACTERS IN THE PLAY / THE BACCHAE / DIONYSUS. / CHORUS.; lines 265-411 confidence: high

The hymn recounts Semele's anguish in thunder and fire, Zeus hiding the unborn child in his own flesh, and the later appearance of a horned god with serpents, reflected in Bacchic wands and hair.

Dionysus' unborn life is endangered in Semele's thunder and fire, then preserved by Zeus in his own flesh until the proper time of birth.
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The Bacchae of Euripides CHORUS. / CADMUS. / PENTHEUS. / TEIRESIAS.; lines 708-725 confidence: medium

Service is to Bacchios, called the All-Father's mystic son; Teiresias addresses Pentheus as named of sorrow and asks about fulfillment from Cadmus's house.

Bacchios is described as the All-Father's mystic son.
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The Bacchae of Euripides CHORUS. / THE VOICE. / A MAIDEN. / LEADER.; lines 1267-1283 confidence: medium

The leader commands the maidens to cast themselves to earth, saying the Lord comes against the house, is God's Child, and that all is overthrown.

The Lord is explicitly called God's Child.
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The Bacchae of Euripides DIONYSUS. / CHORUS. / TEIRESIAS. / CADMUS.; lines 428-450 confidence: medium

Cadmus says he has come in the god's guise and harness; he says the god is linked to a dead life of old that sprang from his own daughter, so they must exalt him.

Cadmus links the god to his own daughter and says the god sprang from her, making the deity part of a stated parent-child or ancestral relationship.
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The Bacchae of Euripides DIONYSUS. / PENTHEUS. / DIONYSUS. / CHORUS.; lines 1117-1211 confidence: high

The chorus recounts the divine child taken from immortal fire into a god's own flesh, with speech about life's second portal, a motherless mystery, the Twofold Door, and Bromios.

The chorus recalls a child taken from immortal fire into a god's own flesh and named through language of a second portal, motherless mystery, and twofold door.
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The Bacchae of Euripides MESSENGER. / LEADER. / MESSENGER. / LEADER.; lines 2248-2268 confidence: low

"Thebes hath o'er me no sway!"; the Leader says only Dionysus is obeyed and adored.

Dionysus is called Child of the Highest.
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The Bacchae of Euripides PENTHEUS. / DIONYSUS. / PENTHEUS. / DIONYSUS.; lines 870-896 confidence: high

"Their intent and use / Dionysus oped to me, the Child of Zeus."

Dionysus is called the Child of Zeus, and Pentheus asks whether Zeus can still beget young gods.
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The Bacchae of Euripides TEIRESIAS. / CADMUS. / TEIRESIAS. / PENTHEUS.; lines 520-585 confidence: high

Pentheus recounts the tale that Dionysus was blasted by lightning with his dead mother, re-conceived, born perfect from Zeus's thigh, and is now God, then calls such claims dreams, gibes, or blasphemies.

Pentheus recounts that Dionysus as a babe was blasted by lightning with his mother, re-conceived, born perfect from Zeus's thigh, and became a god.
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The Bacchae of Euripides THE BACCHAE / CHARACTERS IN THE PLAY / THE BACCHAE / DIONYSUS.; lines 164-263 confidence: high

Dionysus identifies himself as God's son, born as Semele died under heaven's hot splendor; he says he is changed from god to man and sees Semele's tomb, smouldering chambers, undying fire, and Hera's hate.

Dionysus says he was born as Semele died under heavenly fire; Semele's sisters deny the birth story, while Dionysus asserts he is a true god born by Semele to Zeus.
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The Bacchae of Euripides THE PLAYS OF EURIPIDES / GILBERT MURRAY, M.A., LL.D. / THE BACCHAE / CHARACTERS IN THE PLAY; lines 147-161 confidence: high

Dionysus is listed as 'THE GOD' and as 'son of Zeus and of the Theban princess Semelê.'

Dionysus is identified as a god and as son of Zeus and Semelê.
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The Extant Odes of Pindar FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE. / FOR DIAGORAS OF RHODES, / WINNER IN THE BOXING-MATCH.; lines 1414-1514 confidence: medium

Rhodes is described as colonized by Argive Dorians and ruled by the Eratidai; Diagoras belongs to this family, and the ode commemorates the island's glories.

The ode links Diagoras' family to Tlepolemos, Herakles, Zeus, and Astydameia while praising his victory and family standing.
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The Extant Odes of Pindar FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE. / FOR DIAGORAS OF RHODES, / WINNER IN THE BOXING-MATCH.; lines 1414-1514 confidence: high

"beneath the bronze-wrought axe from the crown of her father's head Athene leapt to light"; Heaven and Earth tremble, and Zeus is said to have rained golden snow on the city.

Athena leaps into light from her father's head under Hephaistos' axe, with cosmic trembling at her arrival.
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The Extant Odes of Pindar FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE. / FOR DIAGORAS OF RHODES, / WINNER IN THE BOXING-MATCH.; lines 1516-1558 confidence: high

The divine father lies with Rhodos and begets seven wise sons; one begets Kameiros, Ialysos the eldest, and Lindos; the father's land is divided threefold into city shares.

The divine father lies with Rhodos and begets seven sons who are described as exceptionally wise.
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The Extant Odes of Pindar FOR AGESIDAMOS OF EPIZEPHYRIAN LOKRIS, / WINNER IN THE BOYS' BOXING-MATCH. / FOR AGESIDAMOS OF EPIZEPHYRIAN LOKRIS, / WINNER IN THE BOYS' BOXING-MATCH.; lines 1873-1993 confidence: medium

The speaker invokes the Muse and Truth, daughter of Zeus, to put forth their hands and prevent the reproach of wronging a friend by breaking a pledged word.

The passage identifies Truth as daughter of Zeus, Herakles as son of Zeus, Kleatos as son of Poseidon, and the Pierian daughters of Zeus.
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The Extant Odes of Pindar FOR AGESIDAMOS OF EPIZEPHYRIAN LOKRIS, / WINNER IN THE BOYS' BOXING-MATCH. / FOR ERGOTELES OF HIMERA, / WINNER IN THE LONG FOOT-RACE.; lines 2011-2055 confidence: medium

"I pray thee, daughter of Zeus the Deliverer, keep watch over wide-ruling Himera, O saviour Fortune."

Fortune is explicitly addressed as daughter of Zeus the Deliverer.
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The Extant Odes of Pindar FOR ALKIMEDON OF AIGINA, / WINNER IN THE WRESTLING-MATCH OF BOYS. / FOR EPHARMOSTOS OF OPOUS, / WINNER IN THE WRESTLING-MATCH.; lines 1692-1801 confidence: high

Zeus catches up the daughter of Opoeis, lies with her among Mainalos' ridges, brings her to Lokros to relieve childlessness, and she bears the seed of the Mightiest; the child is named after his mother's father and receives a city and people to rule.

Zeus lies with the daughter of Opoeis; she bears the seed of the Mightiest, and the resulting child is described as preeminent.
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The Extant Odes of Pindar FOR ALKIMIDAS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH. / FOR SOGENES OF AIGINA, / WINNER IN THE BOYS' PENTATHLON.; lines 4752-4871 confidence: high

Aigina's children of Zeus are said to inherit a path to glory through valor; the passage adds that human natures and lots differ and no one receives perfect lasting bliss from Fate.

Zeus is said to have begotten Aiakos by a mortal mother, and Aiakos is described as ruler of cities; Aigina's children of Zeus inherit a path to glory.
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The Extant Odes of Pindar FOR ARISTOMENES OF AIGINA, / WINNER IN THE WRESTLING-MATCH. / FOR TELESIKRATES OF KYRENE, / WINNER OF THE FOOT-RACE IN FULL ARMOUR.; lines 3664-3764 confidence: high

Libya will receive the bride in a golden house and give her land; Kyrene will bear a son whom Hermes brings to the Hours and Earth, who feed him nectar and ambrosia and make him immortal, a helper and tutelar of flocks named Agreus, Nomios, or Aristaios.

The prophesied son of Kyrene is carried by Hermes to the Hours and Earth, fed nectar and ambrosia, and made immortal.
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The Extant Odes of Pindar FOR ARISTOMENES OF AIGINA, / WINNER IN THE WRESTLING-MATCH. / FOR TELESIKRATES OF KYRENE, / WINNER OF THE FOOT-RACE IN FULL ARMOUR.; lines 3766-3837 confidence: medium

Alkmene bears twin sons to Amphitryon and Zeus at once; the sons are described as strong in battle.

Alkmene bears twin sons to Amphitryon and Zeus at once, and Herakles and Iphikles are named together as nurtured by Dirke.
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The Extant Odes of Pindar FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR THEAIOS OF ARGOS, / WINNER IN THE WRESTLING-MATCH.; lines 5167-5277 confidence: medium

Zeus follows Alkmene and Danaë; in Amphitryon's likeness he enters Amphitryon's hall bearing the seed of Herakles; Herakles' bride in Olympos is Hebe.

Zeus follows Alkmene and Danaë and enters Amphitryon's hall in Amphitryon's likeness while bearing the seed of Herakles.
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The Extant Odes of Pindar FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR THEAIOS OF ARGOS, / WINNER IN THE WRESTLING-MATCH.; lines 5279-5338 confidence: high

Zeus comes and says: 'Thou art my son,' while the brother was begotten 'by mortal seed' in their mother by her husband.

Zeus directly identifies Polydeukes as his son and contrasts him with a brother begotten by mortal seed.
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The Extant Odes of Pindar FOR DEINIS OF AIGINA, / WINNER IN THE SHORT FOOT-RACE. / FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 5049-5165 confidence: high

The speaker leads a triumph from Apollo at Sikyon to Aitna and Chromios's house; Chromios mounts the victory chariot and calls for song to the mother and twin children watching high Pytho, with the footnote identifying the mother as Leto.

Chromios bids song to the mother and her twin children who keep watch over high Pytho; the footnote identifies the mother as Leto.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE CHARIOT-RACE. / FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE.; lines 2629-2747 confidence: medium

Koronis, daughter of Phlegyas, is not yet delivered when Artemis kills her with a golden bow and she goes down to Hades by Apollo's contriving.

Koronis carries Apollo's seed, is killed before delivery, and Apollo rescues the child from her corpse on the funeral pyre.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 3017-3122 confidence: high

At Lemnos a fateful seed begins Euphemos’s generations; later Apollo gives Arkesilas’s race the Libyan plain and rule of golden-throned Kyrene.

The Lemnian union begins the generations of Euphemos, and Apollo gives Arkesilas’s race the Libyan plain and the rule of Kyrene.
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The Extant Odes of Pindar FOR HIPPOKLEAS OF THESSALY, / WINNER IN THE TWO-STADION FOOT-RACE OF BOYS. / FOR THRASYDAIOS OF THEBES, / WINNER IN THE BOYS' SHORT FOOT-RACE.; lines 3947-4046 confidence: medium

Semele, Ino Leukothea, and Alkmene are summoned to the temple of Melia and the golden tripods; Loxias has honored and named the Ismenian shrine as a truthful seat of seers.

Alkmene is invoked as mother of Herakles, and Kastor and Polydeukes are called sons of gods.
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The Extant Odes of Pindar FOR MELISSOS OF THEBES, / WINNER IN THE PANKRATION. / FOR PHYLAKIDAS OF AIGINA, / WINNER IN THE PANKRATION.; lines 5790-5882 confidence: high

Introductory note: Phylakidas is son of Lampon and brother of Pytheas; the ode is placed shortly after Salamis and linked to Aigina and Theia, mother of the Sun, Moon, and Morning and associated with gold and wealth.

The passage identifies Theia as mother of the Sun, Moon, and Morning and invokes her as mother of the Sun.
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The Extant Odes of Pindar FOR PHYLAKIDAS OF AIGINA, / WINNER IN THE PANKRATION. / FOR STREPSIADES OF THEBES, / WINNER IN THE PANKRATION.; lines 6010-6086 confidence: high

Thebes is addressed as divine and asked whether she delighted most when she brought forth Dionysos, who sits beside Demeter as cymbals clang.

The Theban praise catalogue includes Thebes bringing Dionysos to light and the divine begetting of Herakles by the mightiest god and Amphitryon's wife.
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The Extant Odes of Pindar FOR PSAUMIS OF KAMARINA, / WINNER IN THE MULE-CHARIOT-RACE. / FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE.; lines 1227-1343 confidence: high

Pitane lies with Poseidon, bears Euadne, hides the unwedded child, and sends her to the hero son of Elatos to rear in Arcady.

The mythic genealogy includes Poseidon fathering Euadne through Pitane, Apollo fathering Iamos through Euadne, and Iamos invoking Poseidon as his grandsire.
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The Extant Odes of Pindar FOR PSAUMIS OF KAMARINA, / WINNER IN THE MULE-CHARIOT-RACE. / FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE.; lines 1345-1412 confidence: medium

Hieron honors Demeter, the feast of her daughter with white steeds, and the might of Aetnaean Zeus, and is known to song and lute.

Demeter is named with her daughter and a feast of the daughter, both in the context of Hieron's honors.
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The Extant Odes of Pindar FOR PSAUMIS OF KAMARINA, / WINNER IN THE MULE-CHARIOT-RACE. / FOR PSAUMIS OF KAMARINA, / WINNER IN THE MULE-CHARIOT-RACE.; lines 1161-1225 confidence: medium

“O daughter of Ocean... receive, the gift of Psaumis and his untiring car.”

Kamarina is addressed as daughter of Ocean.
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The Extant Odes of Pindar FOR PYTHEAS OF AIGINA, / WINNER IN THE BOYS' PANKRATION. / FOR ALKIMIDAS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH.; lines 4637-4750 confidence: medium

The passage says, 'One race there is of men and one of gods,' from 'one mother'; the footnote identifies that mother as Earth. It contrasts mortal weakness with everlasting heaven and says humans partly resemble immortals but do not know Destiny's course.

The passage says men and gods are one race from one mother, identified by the footnote as Earth, while also emphasizing their differing strength.
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The Extant Odes of Pindar FOR PYTHEAS OF AIGINA, / WINNER IN THE BOYS' PANKRATION. / FOR ALKIMIDAS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH.; lines 4637-4750 confidence: medium

The name of the children of Aiakos flies over land and sea to the Ethiopians because Memnon did not come home; Achilles descends from his chariot and slays the son of the bright Morn with a spear.

Achilles kills Memnon, who is explicitly called the son of the bright Morn.
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The Extant Odes of Pindar FOR STREPSIADES OF THEBES, / WINNER IN THE PANKRATION. / FOR KLEANDROS OF AIGINA, / WINNER IN THE PANKRATION.; lines 6088-6206 confidence: high

The speaker, reared by seven-gated Thebes, says two daughters of Asopos found favor with Zeus: one was set near Dirke as queen of a city, and the other was carried to the Oinopian isle and bore Aiakos to Zeus.

Aigina, daughter of Asopos and favored by Zeus, bears Aiakos, who becomes an exemplary heroic ancestor.
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The Extant Odes of Pindar FOR STREPSIADES OF THEBES, / WINNER IN THE PANKRATION. / FOR KLEANDROS OF AIGINA, / WINNER IN THE PANKRATION.; lines 6088-6206 confidence: high

Zeus and Poseidon desire Thetis, but Themis declares an oracle that the sea-goddess would bear a royal offspring mightier than his father, with power beyond the lightning or trident if she joined Zeus or his brothers.

Themis' oracle warns that Thetis' child by Zeus or Poseidon would surpass his father; her counsel assigns Thetis to Peleus instead.
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The Extant Odes of Pindar FOR TIMODEMOS OF ATHENS, / WINNER IN THE PANKRATION. / FOR ARISTOKLEIDES OF AIGINA, / WINNER IN THE PANKRATION.; lines 4284-4400 confidence: high

Victory in the games is said to love song; the speaker asks the Muse, daughter of the king of heaven, to begin a noble lay and says he will marry it to singers' voices and the lyre.

The Muse is daughter of the king of heaven, and the house of Aiakos is said to possess Zeus' blood.
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The Extant Odes of Pindar FOR XENOPHON OF CORINTH, / WINNER IN THE STADION RACE AND IN THE PENTATHLON. / FOR ASOPICHOS OF ORCHOMENOS, / WINNER IN THE BOYS' SHORT FOOT-RACE.; lines 2230-2263 confidence: high

Aglaia, Euphrosyne, and Thalia are addressed by name; Euphrosyne is lover of song, Thalia delights in sweet sounds, and they are called children of the mightiest of the gods.

Aglaia, Euphrosyne, and Thalia are addressed as children of the mightiest of the gods.
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The Extant Odes of Pindar FRAGMENTS. / FRAGMENT OF A DITHYRAMB, / TO BE SUNG AT ATHENS. / IN HONOUR OF DELOS.; lines 6264-6304 confidence: medium

Delos is hailed as "god-reared daughter of the sea"; footnote: "The old mythical name of Delos was Asteria."

Delos is said to be dear to Leto's children, and Leto gives birth to her blessed brood there.
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The Extant Odes of Pindar WINNER IN THE BOYS' PENTATHLON. / VIII. / FOR DEINIS OF AIGINA, / WINNER IN THE SHORT FOOT-RACE.; lines 4943-5047 confidence: high

Loves waited on the bridal-bed of Zeus and Aigina, dispensed Aphrodite's gifts, and from them sprang a son identified by footnote as Aiakos.

Aiakos is born from Zeus and Aigina and is described as king of Oinone, strong in hand and counsel, with heroes submitting to his sovereignty.
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The Extant Odes of Pindar WINNER IN THE FLUTE-PLAYING MATCH. / THE NEMEAN ODES. / FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 4122-4231 confidence: high

Herakles is introduced as the son of Zeus, born from his mother's womb with a twin brother and wearing saffron swaddling bands.

Herakles is born as son of Zeus and, while still an infant in swaddling, defeats the serpents sent against him.
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The Extant Odes of Pindar WINNER IN THE PANKRATION. / FRAGMENTS. / FRAGMENT OF A DITHYRAMB, / TO BE SUNG AT ATHENS.; lines 6226-6262 confidence: high

“To sing the offspring[1] of the Highest and of Kadmeän mothers am I come.”

The passage identifies the sung figure as offspring of the Highest and Kadmean mothers; the footnote names Dionysos as son of Zeus and Semele.
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The Homeric Hymns CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI; lines 1882-1983 confidence: medium

Hera says Zeus brought forth Athene from his head apart from her; she contrasts this with Hephaestos, her own lame son, whom she cast into the sea and whom Thetis nurtured.

Zeus brings forth Athene from his head; Hera, angered, seeks and bears a child apart from Zeus, resulting in Typhaon.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2114-2197 confidence: high

Hermes is invoked as son of Zeus and Maia, lord and herald; Maia is a cave-dwelling nymph whom Zeus embraces at night while Hera sleeps, unknown to gods and mortals.

Hermes is born from Zeus and Maia after Zeus's secret visits, and later sings of his own begetting.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2576-2608 confidence: medium

Apollo gives the Thriae to Hermes, says Hermes may instruct men through his oracle, assigns him care or lordship over cattle, horses, mules, lions, swine, dogs, sheep, and flocks, and appoints him herald to Hades as a highest gift of honor.

Hermes is repeatedly identified as son of Maia and Zeus, and Cronion adds grace to Apollo’s pledge.
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The Homeric Hymns HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE; lines 2785-2869 confidence: high

Aphrodite tells Anchises not to fear, says he is dear to the gods, foretells a son named Aeneas who will rule among the Trojans, and links the name to her sorrow at lying with a mortal man.

Aeneas is the child of Aphrodite and Anchises, is said to be divinely fair, will rule among the Trojans, and will have continuing descendants.
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The Homeric Hymns III. APHRODITE / IV. HYMN TO DEMETER / V. TO APHRODITE / VI. TO DIONYSUS; lines 3328-3381 confidence: high

Dionysus, son of renowned Semele, appears on the shore of the sea, on a jutting headland, in the form of a blooming youth with dark hair and a purple robe.

Dionysus is named as the child of Semele and associated with Zeus as father or divine beloved of Semele.
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The Homeric Hymns PREFACE / ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO; lines 344-432 confidence: medium

The passage connects the Hesiodic school with Delphi, mentions local legends and the chariot ritual of Onchestus, says the Muses are united with the Graces in Delphian temple art, and identifies the myth of Heaven and Earth and their progeny as also current in Polynesia, Australia, and New Zealand.

The passage explicitly names a myth of Heaven and Earth and their progeny and says it occurs beyond Greece as well.
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The Homeric Hymns PREFACE / ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO; lines 503-554 confidence: high

"As a nature-god of the Heaven he marries the Earth." The passage also says divine amours supported descent claims and that totemic beast-kinship attached myths of wolf, bull, serpent, swan, and similar forms to Zeus.

The passage says human families claimed descent from a god and that a separate myth of divine amour was needed for each such claim.
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The Homeric Hymns PREFACE / ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO; lines 556-616 confidence: high

The go-between of God and Man is often the Son or Messenger of the primal Being, reports human conduct, sometimes superintends Mysteries, and is compared to prophetic Apollo, who knows Father Zeus's will.

The passage repeatedly describes a son or messenger of a primal Being who mediates between God and Man, reports human conduct, and is compared to Apollo as son of Zeus.
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The Homeric Hymns THE ALLEGED EGYPTIAN ORIGINS / CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO; lines 1601-1702 confidence: high

Apollo enters Zeus' hall with shining bow; gods rise in fear; Leto hangs his bow and quiver; Zeus gives nectar in a golden cup.

Leto is named as Apollo's mother, Zeus welcomes Apollo as dear son, and Artemis is named as Leto's other child.
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The Homeric Hymns THE ALLEGED EGYPTIAN ORIGINS / CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO; lines 1704-1777 confidence: high

When Eilithyia reaches Delos, Leto labors, clasps a palm tree, kneels in the meadow, and Apollo is born; the goddesses wash and swaddle him, and Themis feeds him nectar and ambrosia.

Apollo is identified as the child of Zeus and Leto, and Leto rejoices in having borne her strong son.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 2872-2969 confidence: high

Demeter's daughter gathers flowers; the narcissus is produced as a snare by Zeus's counsel; the earth opens; Hades seizes her against her will and drives her away in a golden chariot while she cries to Zeus.

Persephone, Demeter's daughter, is seized against her will by Hades and carried away, causing Demeter's grief and search.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 2971-3060 confidence: high

Demeter refuses the high seat; Iambe sets a stool with a glistening fleece; Demeter sits veiled, silent, unsmiling, and without food or drink, wasting with desire for her daughter.

Demeter is named as goddess and bearer of seasons and gifts, while her silence, fasting, and sorrow are attributed to longing for her daughter.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3062-3152 confidence: high

Metaneira praises the stranger’s noble appearance, offers gifts and household goods, asks her to rear a late-born prayed-for child, and Demeter agrees to nurse him while promising protection from charm and sorcery.

A goddess takes a mortal child to her breast, nourishes him without mortal food or milk, and makes him grow like a god.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3154-3228 confidence: high

Demeter refuses the immortals' gifts and honors and will not enter Olympus or let earth bear fruit until she sees her daughter.

Demeter, as mother, refuses Olympus and stops the earth from bearing fruit until she sees her daughter.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3230-3303 confidence: high

Persephone says Hermes came with the message that she was to return from Erebus; she adds, "Hades himself compelled me to taste of a sweet pomegranate seed against my will."

Persephone returns from Erebus so Demeter may behold her; the mother and daughter are reunited and comfort one another.
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The Homeric Hymns THE HYMN TO APHRODITE / THE HYMN TO DEMETER / HYMN TO DEMETER / THE ALLEGED EGYPTIAN ORIGINS; lines 1493-1529 confidence: medium

The passage reports that Ramsay, following Robertson Smith, suggests Leto may be the old Semitic Al-lat; Leto and Artemis are described as Mother and Maid with a mystery play, and rites of Demeter and Kore are said in the reported theory to have crossed from Asia to Crete and then Europe.

The passage describes Leto and Artemis as the Mother and the Maid (Kore) with a mystery play, and connects Demeter and Kore with Eleusinian rites.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1050-1139 confidence: high

The Attic tale is summarized: Hades, Lord of the Dead, ravishes Persephone; Demeter wanders among humans and is received by Celeus; after failing to make Celeus’ son immortal, she demands a temple and blights grain in wrath; Zeus commands the daughter’s restoration.

Hades ravishes Persephone, the vernal daughter of Demeter, away to the lower world.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1050-1139 confidence: high

The Attic tale is summarized: Hades, Lord of the Dead, ravishes Persephone; Demeter wanders among humans and is received by Celeus; after failing to make Celeus’ son immortal, she demands a temple and blights grain in wrath; Zeus commands the daughter’s restoration.

Demeter sits in wrath and blights the grain, and reconciliation follows the restoration of her daughter at Zeus’s command.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1218-1306 confidence: medium

Australian boys undergo a purgative ceremony to cure selfishness; the initiator points to the blue sky and bids them behold “Our Father, Mungan-ngaur,” while the author cautions against equating this with Christian purity language.

After a purgative ceremony, the initiator points to the blue vault of sky and tells the boys to behold Our Father, Mungan-ngaur.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 892-975 confidence: high

The Cnidian statue is described as a seated Demeter of uplifted eyes, the mourning mother and weary seeker for her lost child Persephone.

The passage repeatedly frames Demeter and Persephone as mourning Mother and lost Maiden, with Persephone as Demeter’s child and daughter-companion.
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The Homeric Hymns THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE; lines 696-776 confidence: high

The passage cites Iliad references to Aeneas, whom Aphrodite bore after couching with the mortal Anchises on Ida; Aeneas is also called son of Aphrodite and the neat-herd Anchises.

Aeneas is identified as the child of Aphrodite and Anchises.
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The Homeric Hymns THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE; lines 778-861 confidence: high

The passage describes a primal Being, 'Our Father,' dwelling beyond the vaulted sky, sometimes as an old bearded man on or in a crystal throne, often served by a son or sons such as Apollo and Hermes.

The passage describes a primal Father known as 'Our Father,' served by son or sons, and compares this with Apollo and Hermes.
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The Homeric Hymns THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE; lines 778-861 confidence: medium

Chief families desire special divine sonship, requiring divine amours. The passage imagines syncretic amalgamation of tribal gods, with the dominant god elevated to Zeus-like sovereignty, others assigned departments, and sons placed as Apollo and Hermes.

The passage describes combining several tribal gods into one pantheon, assigning departments, and reconciling gods genealogically as relatives of Zeus.
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The Homeric Hymns THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE; lines 863-889 confidence: high

"Pan, for instance, as the son of Hermes, inherits the wild, frolicsome, rural aspect of his character."

Pan is described as the son of Hermes who inherits a wild, frolicsome, rural aspect of Hermes's character.
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The Homeric Hymns VIII. TO ARTEMIS / IX. TO APHRODITE / X. TO ATHENE / XI. TO HERA; lines 3427-3443 confidence: high

Hymn XI sings of golden-throned Hera, born of Rhea, an immortal queen pre-eminent in beauty, sister and bride of loud-thundering Zeus; all the Blessed on high Olympus honor and revere her no less than Zeus, whose delight is thunder.

Hera is identified through birth from Rhea.
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The Homeric Hymns X. TO ATHENE / XI. TO HERA / XII. TO DEMETER / XIII. TO THE MOTHER OF THE GODS; lines 3446-3461 confidence: medium

“Sing for me, clear-voiced Muse, daughter of great Zeus, the mother of all Gods and all mortals”

The Muse is identified as daughter of great Zeus.
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The Homeric Hymns XI. TO HERA / XII. TO DEMETER / XIII. TO THE MOTHER OF THE GODS / XIV. TO HERACLES THE LION-HEART; lines 3464-3474 confidence: high

"Of Heracles the son of Zeus will I sing, mightiest of mortals"

Heracles is repeatedly called son of Zeus, and the passage explains his birth through Alcmena and Cronion.
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The Homeric Hymns XIII. TO THE MOTHER OF THE GODS / XIV. TO HERACLES THE LION-HEART / XV. TO ASCLEPIUS / XVI. TO THE DIOSCOURI; lines 3477-3492 confidence: high

The hymn sings of Asclepius as healer of diseases, son of Apollo, borne by Coronis in the Dotian plain; Coronis is daughter of King Phlegyas; Asclepius is joy to men and soother of pains, and is hailed in prayer.

Asclepius is son of Apollo, and Castor and Polydeuces are sons of Olympian Zeus.
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The Homeric Hymns XIV. TO HERACLES THE LION-HEART / XV. TO ASCLEPIUS / XVI. TO THE DIOSCOURI / XVII. TO HERMES; lines 3495-3506 confidence: high

“Him did Maia bear, the modest daughter of Atlas, to the love of Zeus.”

Hermes is identified through Maia and Zeus: Maia bore him to Zeus, and the hymn hails him as son of Zeus and Maia.
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The Homeric Hymns XV. TO ASCLEPIUS / XVI. TO THE DIOSCOURI / XVII. TO HERMES / XVIII. TO PAN; lines 3509-3550 confidence: high

The nymphs sing of the gods, Olympus, and Hermes as herald; Hermes comes to Arcadia and Cyllene, shepherds sheep, desires and weds the fair-haired daughter of Dryops, and she bears his son.

Hermes, a god, weds the daughter of Dryops; she bears Pan, who is a marvel from birth and is then carried by Hermes to the gods.
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The Homeric Hymns XXI. TO POSEIDON / XXII. TO HIGHEST ZEUS / XXIII. TO HESTIA / XXIV. TO THE MUSES AND APOLLO; lines 3593-3610 confidence: medium

“Hail, ye children of Zeus, honour ye my lay, and anon I shall be mindful of you and of another hymn.”

The addressed figures in the hymn to the Muses and Apollo are hailed as children of Zeus.
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The Homeric Hymns XXII. TO HIGHEST ZEUS / XXIII. TO HESTIA / XXIV. TO THE MUSES AND APOLLO / XXV. TO DIONYSUS; lines 3613-3626 confidence: high

“Of ivy-tressed uproarious Dionysus I begin to sing, the splendid son of Zeus and renowned Semele.”

Dionysus is identified as son of Zeus and Semele, and his father’s will governs his growth.
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The Homeric Hymns XXIII. TO HESTIA / XXIV. TO THE MUSES AND APOLLO / XXV. TO DIONYSUS / XXVI. TO ARTEMIS; lines 3629-3651 confidence: high

The others utter immortal hymns to Leto, praising how she bore such children; the hymn hails the children of Zeus and fair-tressed Leto.

The hymn praises Leto for bearing the divine children and hails them as children of Zeus and Leto.
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The Homeric Hymns XXIV. TO THE MUSES AND APOLLO / XXV. TO DIONYSUS / XXVI. TO ARTEMIS / XXVII. TO ATHENE; lines 3654-3669 confidence: high

"Zeus the counsellor himself beget from his holy head, all armed for war in shining golden mail"

Athene is begotten by Zeus and explicitly hailed as the child of aegis-bearing Zeus.
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The Homeric Hymns XXIX. TO EARTH, THE MOTHER OF ALL / XXX. TO HELIOS / XXXI. TO THE MOON / XXXII. TO THE DIOSCOURI; lines 3748-3767 confidence: medium

“Sing, fair-glancing Muses, of the sons of Zeus, the Tyndaridae ... Castor the tamer of steeds and faultless Polydeuces.”

The children are described as sons of Zeus, borne by Leda after wedlock with Cronion beneath Taygetus.
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The Homeric Hymns XXVI. TO ARTEMIS / XXVII. TO ATHENE / XXVIII. TO HESTIA / XXIX. TO EARTH, THE MOTHER OF ALL; lines 3689-3706 confidence: high

Concerning Earth, the mother of all, shall I sing, firm Earth, eldest of Gods, that nourishes all things in the world

The hymn uses maternal titles for Earth in relation to all beings and to the gods.
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The Homeric Hymns XXVII. TO ATHENE / XXVIII. TO HESTIA / XXIX. TO EARTH, THE MOTHER OF ALL / XXX. TO HELIOS; lines 3709-3725 confidence: high

“Begin, O Muse Calliope, to sing of Helios the child of Zeus,” and the passage says Euryphaessa bore him “to the son of Earth and starry Heaven.”

The hymn defines Helios through parentage and ancestry, naming Zeus, Euryphaessa, Hyperion, Earth, and starry Heaven in relation to him.
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The Homeric Hymns XXVIII. TO HESTIA / XXIX. TO EARTH, THE MOTHER OF ALL / XXX. TO HELIOS / XXXI. TO THE MOON; lines 3728-3745 confidence: high

“With her once was Cronion wedded in love, and she conceived, and brought forth Pandia the maiden...”

Selene conceives and brings forth Pandia, who is described as a maiden pre-eminent in beauty among the immortal gods.
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The Homeric Hymns XXX. TO HELIOS / XXXI. TO THE MOON / XXXII. TO THE DIOSCOURI / XXXIII. TO DIONYSUS; lines 3770-3790 confidence: high

The hymn reports that some say Semele bore Dionysus to Zeus in Dracanon, Icarus, Naxos, by the Alpheius, or in Thebes.

Dionysus is identified as seed of Zeus and as the child of Semele, with Zeus also described as the Father of gods and men.
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The Homeric Hymns XXXI. TO THE MOON / XXXII. TO THE DIOSCOURI / XXXIII. TO DIONYSUS / FOOTNOTES; lines 3977-4044 confidence: medium

Hestia is described as deity of the sacred hearth, youngest daughter tending holy fire, and youngest yet eldest daughter of Cronos; an English hearth inheritance custom is compared.

Hestia is described as youngest daughter, tender of holy fire, and youngest yet eldest daughter of Cronos in connection with her hearth position.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3586-3728 confidence: medium

Orestes imagines being kept at the gate, crossing the threshold, finding Aegisthus where his father sat, killing him with steel, and the Fury of the house drinking a third draught of blood.

The chorus says the child is restored and will repay the blood of the slain, while Orestes imagines Aegisthus seated where his father once sat.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 4875-5066 confidence: high

"Night, Mother Night, who brought me forth, a torment / To living men and dead"

The Furies repeatedly identify Night as their mother or source and describe a Fate-given office of punishing blood-guilty mortals.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 5220-5420 confidence: high

Apollo says the woman's womb is not the true parent but nurses the new-sown seed, while the male is parent. As proof he cites Athena, daughter of Olympian Zeus, not fostered or fashioned within a womb.

Apollo argues that birth can come from fathers without mothers and cites Athena, daughter of Olympian Zeus, as born without being fostered in a womb.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 5422-5604 confidence: high

Athena claims the final vote, awards it to Orestes, states that no mother bore her and that she is a father’s child, and orders the lots shaken from the urns.

Athena states that no mother bore her, that she is a father’s child alone, and uses that identity to justify siding with Orestes.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22139-22276 confidence: medium

Juno replies that Hector is mortal, while Achilles is born of the goddess Thetis and Peleus; she recalls the divine attendance at their nuptials.

Jupiter summons Thetis, Achilles' divine mother, so that her persuasion may move Achilles to accept Priam's ransom.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22139-22276 confidence: medium

Juno argues that Hector and Achilles should not receive equal honors because Hector is mortal-born, while Achilles is born from the goddess Thetis and Peleus, a man favored by heaven; the gods attended their wedding feast.

Thetis is identified as Achilles' divine mother and is summoned so that her persuasion may move her furious son to accept ransom and return the corpse.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22278-22424 confidence: medium

Thetis sits sorrowfully among the blue-haired sisters of the sea and weeps over her godlike son's approaching doom.

Thetis mourns Achilles' approaching doom and mediates Jove's command to him; Priam mourns Hector and is told to redeem his son's body.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22278-22424 confidence: high

Thetis sits in her cave among the blue-haired sisters of the sea, mourns her son's approaching doom, receives Iris' summons from Jove, and veils herself in sable shade.

Thetis, a divine mother mourning Achilles' fate, is summoned by Jove and delivers the divine command to her son.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22426-22569 confidence: medium

Priam says the command is from heaven, that he saw and heard a present goddess, and that he accepts death if the gods doom him in the enemy camp, desiring a final embrace of Hector.

Priam seeks Hector's body, saying that at least one cold embrace may be allowed and that his tears may mingle with Hector's blood.
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The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22857-22974 confidence: medium

Achilles replies that he intends to yield Hector; he says his goddess-mother came from Jove and that Priam’s arrival was aided by a god.

Achilles says Jove sent his goddess-mother to him, and this divine message directs his decision to restore Hector.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12676-12812 confidence: medium

The god of ocean, angered and sorrowing for his slain grandson, inspires the Greek hearts and hands and threatens the Trojan bands.

The god of ocean is pierced with sorrow for his slain grandson, then inspires Greek hearts and hands against the Trojans.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12676-12812 confidence: medium

Teucer rushes to despoil the dead; Hector's javelin misses Teucer and kills Amphimachus, son of Cteatus and of Neptune's line; Ajax's javelin strikes Hector's shield, and Hector yields while Greeks obtain contested spoils and slain.

The god of ocean grieves for his slain grandson Amphimachus, strengthens the Greeks, and acts against the Trojan bands.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12814-12921 confidence: medium

Merion snatches a spear and follows to war; the leaders of the Cretan train are compared to Mars, the wide destroyer, accompanied by Terror, his beloved son.

Mars is accompanied by Terror, who is explicitly called his son, as the model for the Cretan leaders' advance.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12814-12921 confidence: high

Merion takes a spear and follows to war; the Cretan leaders' march is compared to Mars accompanied by Terror, his son, who grants conquest or rout in battle.

Mars is accompanied by Terror, explicitly called his best-beloved son, in a martial simile.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12923-13064 confidence: high

Idomeneus boasts over Alcathous, says three Trojan ghosts answer one Greek, challenges Deiphobus, and claims descent from Jove through Minos and Deucalion as ruler of Crete.

Idomeneus identifies himself as third from Jupiter, descending from Jove through Minos and Deucalion, and links this lineage to his rule over Crete and battlefield challenge.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 13066-13161 confidence: high

Idomeneus calls Antilochus, Deipyrus, Merion, and Aphareus to aid him, saying Aeneas is sprung from a god, youthful, and bold, while he is old in arms.

The passage identifies Aeneas as sprung from a god and Ascalaphus as the son of Mars; Mars' ignorance of Ascalaphus' death is emphasized.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 13066-13161 confidence: high

Idomeneus calls Antilochus, Deipyrus, Merion, and Aphareus to aid him, describing neas as god-sprung, youthful, and bold while he himself is old.

neas is described as sprung from a god, while Ascalaphus is identified as Mars's son and Mars is unaware of his death.
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The Iliad ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19554-19691 confidence: high

Achilles rejects talk of life or ransom, says Patroclus' death means those who meet him die, and says his own fate is certain despite divine birth.

Achilles emphasizes his birth from a goddess and descent from Jove, while Asteropeus is introduced through descent from the divine stream Axius.
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The Iliad ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19554-19691 confidence: high

Achilles refuses talk of life or ransom, says Patroclus is dead and whoever meets him dies, identifies himself as hero-born and goddess-born, and says his own death is fated.

Achilles claims birth from a hero and goddess and descent from Jove; Asteropeus claims descent from the river Axius, and Achilles ranks Jove's line above river lineage.
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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 river describes Vulcan as Saturnia's son, and Juno commands him to engage and later withdraw from the fight.
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The Iliad ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19819-19969 confidence: high

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/Saturnia commands Vulcan, identified as her son, and he obeys her command to burn and later withdraw the flame.
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The Iliad ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19971-20111 confidence: medium

Diana, weeping, grasps Jove's knees; Jove asks what heavenly hand caused his daughter's woe, and she names his spouse.

Diana grasps Jove's knees while weeping, and Jove asks what hand caused his daughter's woe.
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The Iliad ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19971-20111 confidence: high

Juno rebukes Artemis, seizes her wrists, removes her bow and quiver, scatters her arrows, and Artemis flees weeping; a simile compares her escape to a dove fleeing a falcon into a cleft cavern.

Artemis, after being beaten and disarmed by Juno, goes weeping to Zeus, grasps his knees, and identifies his spouse as the cause of her woe.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13690-13832 confidence: medium

Diomedes begins counsel by naming himself as son of Tydeus and recounting an ancestral line involving Prothous, Melas, Agrius, neus, Adrastus, and Adrastus' daughter.

Diomedes frames his right to speak by naming his father and ancestors before addressing the kings.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13834-13982 confidence: medium

Juno says she is going to Ocean and Tethys at the limits of land and sea; she calls them the great parents and source of gods, says they nurtured her, and says strife has ended their long union.

Juno describes Ocean and Tethys as great parents and her former nurturers, now divided by strife and needing reconciliation.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 14216-14272 confidence: medium

The narrator invokes the daughters of Jove, the all-beholding and all-recording nine on Olympus, asking which Greek hero first bloodied the field when Neptune made Ilion yield.

The invoked nine are explicitly called daughters of Jove.
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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 14275-14412 confidence: medium

Jupiter foretells Greece driven to Achilles' fleet, Patroclus sent, Sarpedon slain, Achilles rising, Hector dying, Pallas assisting, and Ilion burning.

Jupiter names Sarpedon as his loved son and foretells that Sarpedon will fall under Ilion's walls.
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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 14275-14412 confidence: medium

Jove foretells Greece driven to Achilles’ fleet, Patroclus sent out, Sarpedon falling, Patroclus slain by Hector, Achilles rising, Hector dying, Pallas assisting, and Ilion burning.

Jove identifies Sarpedon as his loved son and includes his fall in the foretold sequence of war.
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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 14414-14560 confidence: high

Juno addresses the powers above, says it is madness to contest with Jove, urges submission, and points to Ascalaphus, Mars's slain offspring.

Mars reacts to the death of his son Ascalaphus by preparing to avenge him despite the danger of Jove's thunder.
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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 14414-14560 confidence: high

Juno tells the powers above that contesting with Jove is madness, orders submission to his will, and points Mars to the death of Ascalaphus, his loved offspring.

Mars grieves for his slaughtered son Ascalaphus and prepares to avenge him despite Jove's prohibition.
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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 14562-14665 confidence: high

Jupiter commands his son to alarm the Greeks, shake his broad gis, care for Hector, strengthen him, and let Ilion conquer until the Achaian force flees to the ships and Hellespont.

Jupiter addresses Apollo as his son and Apollo obeys his will by descending to aid Hector.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2472-2614 confidence: high

Nestor urges Agamemnon not to seize the slave awarded by common suffrage and urges Achilles not to treat the prince with pride; he praises Achilles' strength and goddess-birth and Agamemnon's sovereignty.

Achilles is described as born of a goddess and later addresses his parent goddess by the sea as his mother.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2472-2614 confidence: high

Achilles grieves at the sounding shore and deep, weeps in anger and disdain, and laments to his parent goddess that his short life should at least receive honor from Jove, while Agamemnon has obscured his glories and resumed his prize.

Achilles goes to the sea, addresses his parent goddess, refers to his short destined life, and asks why Jove has not honored him after Agamemnon resumed his prize.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2616-2756 confidence: high

The goddess-mother hears; the waves divide; she rises like a mist, sees Achilles mourning, and asks him to share the cause of his grief.

Thetis, a goddess-mother, hears Achilles, shares his grief, and promises to petition Jove on his behalf.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2616-2756 confidence: high

The goddess-mother hears from Ocean's realm, the waves divide, she rises like mist, sees Achilles mourning on the shore, and asks why he grieves.

Thetis, Achilles' goddess-mother, comes when he mourns and agrees to carry his grievance to Jove.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2758-2898 confidence: high

After twelve days the gods are summoned to Olympus; Jove ascends first; Thetis rises from the flood, approaches the divine seats, and supplicates Jove by touching his beard and knees.

Thetis, a goddess and mother of Achilles, supplicates Jove and asks him to restore honor to her dishonored son.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2758-2898 confidence: high

Thetis asks Jove to honor her short-lived and dishonored son, avenge the wrong, humble Greece, and let the Trojans rise until the Achaeans honor Achilles.

Thetis asks Jove to bestow honor on her short-lived, dishonored son Achilles.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2900-2969 confidence: high

The queen is silenced; Vulcan sees his mother menaced and the gods in awe, then urges Juno to comply with Jove lest he shake the divine dwellings, launch lightning, and dethrone the gods.

Vulcan intervenes because his mother is threatened, addresses her as goddess-mother, and recalls being punished when acting in her cause before.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2900-2969 confidence: high

The thunderer speaks; the queen does not reply; the sky is silenced; Vulcan sees his mother menaced and the gods in awe.

Vulcan acts after seeing his mother threatened, addresses Juno as goddess-mother, refers to Jove as sire, and tries to preserve peace by urging compliance.
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The Iliad THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6791-6915 confidence: medium

Euryalus kills two young twin sons of Bucolion and a naiad; their parentage in secret woods is recounted, and the victor strips their shining arms.

The passage describes twin sons born from a naiad and Bucolion, emphasizes their youth and beauty, and reports their death and stripping of arms.
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The Iliad THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6791-6915 confidence: medium

Euryalus kills Dresus and Opheltius, then two young twins born from a naiad and Bucolion in secret woods, and strips their shining arms.

The passage identifies two young twins as sprung from a naiad and Bucolion, then reports their battlefield deaths.
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The Iliad THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 7062-7192 confidence: high

Bellerophon has two sons and a daughter; the daughter bears Sarpedon to Jove. Later he wanders the Aleian field, loses his daughter and eldest son, and Hippolochus survives and instructs the speaker to pursue ancestral renown.

Sarpedon is explicitly born from Jove and Bellerophon's daughter.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5537-5682 confidence: medium

The argument summarizes Diomed assisted by Pallas, healed and enabled to discern gods, wounding Venus and Mars, and divine rescues involving Venus, Apollo, and neas.

The argument says Venus removes her son from the fight and is wounded on the hand by Diomed while doing so.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5814-5955 confidence: low

Sthenelus warns Diomed that two mighty chiefs are coming: the heir of Lycaon and great Aeneas, sprung from divine race; he urges Diomed to mount his chariot and save his life.

Sthenelus describes the Dardan leader as sprung from divine race.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5957-6098 confidence: high

Venus remembers Anchises, guards her offspring with a mother's care, shields him with her arms and veil, and carries him through horses and arrows from the fight.

Venus is explicitly described as guarding her offspring with a mother's care, and later says she bled in her son's defense.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5957-6098 confidence: high

Venus, remembering Anchises and caring for her offspring, embraces Aeneas, screens him with her shining veil, and carries him safely from the fight.

Venus guards her offspring with a mother’s care, carries him out of combat, and later says she bled in her son’s defense.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6101-6232 confidence: high

Venus’s wounded palm is treated with ichor wiped away and balm applied; Pallas and Juno smile; Pallas mocks the cause of the wound; Jove tells Venus that charms, not arms, are her proper sphere.

Jove calls Venus his daughter and tells her that her domain is charms, while martial deeds belong to Mars and Pallas.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6101-6232 confidence: high

Jove tells Venus: “Sweet smiles are thine, and kind endearing charms; / To Mars and Pallas leave the deeds of arms.”

Jove addresses Venus as daughter and says her proper cares are charms and smiles, while martial deeds belong to Mars and Pallas.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6373-6515 confidence: high

Tlepolemus, offspring of Alcides, meets Sarpedon, son of Jove, both armed for combat.

The duel is framed through lineage: Tlepolemus is Alcides' offspring and Jove's descendant, while Sarpedon is called Jove's son.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6373-6515 confidence: high

Tlepolemus, Alcides' offspring, confronts Sarpedon, Jove's son; their speeches compare lineage, the earlier destruction of Troy by Tlepolemus' father, and the glory expected from killing the other.

The duel is framed through divine descent: Tlepolemus is Alcides' offspring and Jove's descendant, while Sarpedon is called Jove's son; Jove then intervenes to prevent Sarpedon's death.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6651-6788 confidence: high

Mars reaches the bright divine abodes, sits beneath Jove, shows his celestial blood, and complains that Minerva prompted Diomed to wound Venus first and Mars next.

Mars complains to Jove as father about Jove's daughter Minerva; Jove rebukes Mars but also states that Mars' pains will not last because he is Jove-born.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6651-6788 confidence: high

Mars sits beneath Jove, shows celestial blood, and complains that Jove's daughter has driven Diomed to attack immortals, first Venus and then Mars.

Mars addresses Jove as father, and Jove says Mars' suffering will not last because he is sprung from Jove; otherwise he would suffer a harsher fate.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6651-6788 confidence: medium

Minerva calls Diomed degenerate and unlike Tydeus, praises Tydeus' boldness among Theban foes, and says she has armed and cared for Diomed but sees fear or sloth restraining him.

Minerva rebukes Diomed by measuring his courage against Tydeus, his father, and claiming he lacks his father's warlike spirit.
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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 3631-3768 confidence: high

The Orchomenian force from Aspledon is ruled by brothers Ilmen and Ascalaphus, sons of Astyoch and Mars, and travels in thirty sable vessels.

Ilmen and Ascalaphus are described as sons of Astyoch and the god Mars, and they lead a martial contingent.
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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 3631-3768 confidence: high

Menestheus leads fifty Athenian ships; the passage recounts Erechtheus, born from a furrow, nurtured by the blue-eyed maid, placed by Pallas in her fane, and honored with sacrifice and slain oxen.

Erechtheus is said to be born from the furrow and nurtured by the blue-eyed maid, then placed in Pallas's fane.
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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 3631-3768 confidence: high

The Aspledon and Orchomenian force is ruled by brothers Ilmen and Ascalaphus, sons of Astyoch and Mars; their troops sail in thirty dark vessels.

Ilmen and Ascalaphus are named as sons of Astyoch and Mars, the god of war.
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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 3631-3768 confidence: medium

Fifty Athenian ships are led by Menestheus. Athens is linked with Erechtheus, born from earth and nurtured by Pallas, placed in her fane with sacrifice, blazing altars, and tribal praise; Menestheus is praised for battle arrangement, with Nestor equal in conduct.

Erechtheus is described as ruler of Athens, born from the teeming furrow and foodful earth, and nurtured by Pallas.
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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 3770-3911 confidence: medium

Tlepolemus, son of Hercules, leads nine ships from Rhodes; after killing Licymnius he leaves home, wanders by sea with exiles, reaches Rhodes, divides his people into three tribes, rules peacefully, and prospers through Jove.

Tlepolemus is identified as son of Hercules; other leaders are also introduced by lineage, and prosperity in Rhodes is linked to 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 4060-4164 confidence: high

Divine neas leads the Dardan race, is Anchises' son by Venus' embrace, and was born in Ida's secret grove.

neas is explicitly described as the son of mortal Anchises and Venus and as leader of the Dardan race.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15362-15506 confidence: medium

Automedon harnesses the horses: Xanthus and Balius, immortal and wind-swift offspring of Podarge and Zephyr, with the mortal horse Pedasus added.

Xanthus and Balius are described as immortal horses born from Podarge by Zephyr.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15508-15644 confidence: high

Menestheus is introduced first and described as of celestial birth, connected with divine Sperchius and a mortal mother, though fame calls him Borus' son.

Menestheus is linked to a divine river and a mortal mother, and Eudorus is described as born from Polymele and the god Cellenius.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15508-15644 confidence: high

Menestheus is introduced as descended from the divine river Sperchius and a mortal mother, though fame miscalls him Borus' son.

Menestheus is traced to the divine river Sperchius and a mortal mother, and Eudorus is born from Polymele and the god Cellenius.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15781-15909 confidence: high

Jove watches the combat, foresees Sarpedon's death, calls him his godlike son, and asks whether to snatch him from fate or yield him to death on the field.

Jove identifies Sarpedon as his son and debates saving him from the death ordained by destiny.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15781-15909 confidence: high

Jove watches the combat, foresees its outcome, calls Sarpedon his godlike son, and asks whether to snatch him from impending fate or yield him to doom on the battlefield.

Jove identifies Sarpedon as his godlike son and debates whether to rescue him from impending death or yield him to doom.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15911-16050 confidence: high

"Assents to fate" and the heavens distill "A shower of blood" over the field.

Zeus is described as Sarpedon's father, assents to fate, laments him, and does not avert the death.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15911-16050 confidence: high

The cloud-compeller assents to fate and doom; the grieving heavens rain blood over the field as the god laments his son, predestined to die far from Lycia.

Jove is described as Sarpedon's father or divine parent, accepts fate, laments his son, and the heavens rain blood before Sarpedon's death.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 16052-16199 confidence: high

The opposing armies close with shouts around the slain; Jove pours pernicious night over the armies around his son.

Sarpedon is identified as Jove's son; Jove watches the battle around him and orders divine cleansing, adornment, conveyance, and burial honors for his body.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 16052-16199 confidence: high

Jove pours pernicious night over the fierce armies and confounds the hosts around his son.

Jove's son is the focus of the conflict, and Jove commands the purification, adornment, conveyance, and burial honors of Sarpedon's body.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18220-18337 confidence: high

"The immortal arms the goddess-mother bears / Swift to her son"

Thetis is explicitly the goddess-mother of Achilles and brings him divine armor while instructing and comforting him.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18220-18337 confidence: high

Dawn rises over the waves; Thetis brings immortal arms to Achilles and finds him in tears over Patroclus' corpse.

Thetis is explicitly Achilles' goddess-mother; she brings him divine armour, counsels him, promises support, and preserves his friend's corpse.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18339-18476 confidence: medium

Agamemnon recounts that Jove boasted of a coming child by Alcmena who would rule; Saturnia secured an oath, hastened Sthenelus's seven-month child into birth, and delayed Alcmena's labor.

Jove's oath that a child born that day would rule is exploited by Saturnia through manipulated births, shifting the promised kingship to Sthenelus's infant.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18339-18476 confidence: high

Agamemnon recounts that Ate once affected Jove, who was deceived by Juno; Jove expected an immortal son from Alcmena, announced royal destiny for a child born that day, and swore an oath after Saturnia asked.

Jove's expected child is announced as destined to rule, but Saturnia secures an oath and manipulates two births so that Sthenelus's child claims the promised rule.
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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 18903-19042 confidence: high

Apollo tells Aeneas to implore divine aid, compares Aeneas' descent from Venus and Jove with Achilles' sea-linked ancestry, and urges him to lift his weapon.

Apollo argues that Aeneas should fight because his line derives from Venus and Jove, comparing this ancestry with Achilles' parentage.
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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 18903-19042 confidence: high

The son of Jove tells neas to seek divine aid and compares his descent from Venus and Jove's source with Achilles' descent from Thetis and a sea-god line.

Apollo urges neas to fight by contrasting neas' descent from Venus and Jove with Achilles' descent from Thetis and a sea-god line.
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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: high

Aeneas says both heroes descend from illustrious fathers and are goddess-born, half human and half divine; one offspring of Thetis or Venus will die.

Aeneas presents his descent from Jove through Dardanus and other ancestors, and the combatants are described as goddess-born and half divine.
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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: high

"Each goddess-born; half human, half divine"; one of Thetis' or Venus' offspring will die when the two heroes contend.

Both combatants are described as goddess-born and half human, half divine, with Thetis and Venus named in relation to their offspring.
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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 19175-19313 confidence: medium

Phoebus warns Hector from high heaven to avoid single combat with Thetis' son and remain safer in the ranks; Hector obeys.

Achilles is identified as Thetis' godlike son and son of Peleus; other warriors are also framed through parentage and ancestry.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23328-23452 confidence: medium

The note reports an ancient belief in the great age of trees near places consecrated by gods and great men, citing Socrates' plane tree and the Delos tree where Latona gave birth to Apollo.

Latona is said to have given birth to Apollo at a tree at Delos.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: medium

Thetis, daughter of Nereus and Doris, was courted by Neptune and Jupiter; because her son would surpass his father, she was wed to mortal Peleus; she shapeshifted to elude him, tested children by fire, and made Achilles invulnerable by Styx water except at the heel.

Thetis is wed to a mortal after it is known that her son would be greater than his father.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: medium

Thetis, daughter of Nereus and Doris, is courted by Neptune and Jupiter; because her son will be greater than his father she is wed to Peleus, whom she eludes by changing forms. Her children are destroyed by fire in immortality tests; Achilles is rescued, then made invulnerable in the Styx except at the heel.

Thetis is courted by Neptune and Jupiter, but because her son will be greater than his father, she is married to mortal Peleus.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: high

Thetis, daughter of Nereus and Doris, is courted by Neptune and Jupiter; because her son will be greater than his father she is wed to Peleus, whom she eludes by changing forms. Her children are destroyed by fire in immortality tests; Achilles is rescued, then made invulnerable in the Styx except at the heel.

Thetis' children are destroyed by fire in her attempts to discover or secure immortality, while Achilles is rescued and later made invulnerable in the Styx.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24168-24311 confidence: medium

Asklepius is discussed as either originally a god or a man later deified; the Asklepiads are medical families near his temples who worship him and recognize him as their progenitor.

The Asklepiads are medical families who worship Asklepius and recognize him as actual progenitor.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24168-24311 confidence: medium

The note discusses whether Asklepius was originally a god or an apotheosized man; Asklepiad medical families recognize him as god and actual progenitor.

The Asklepiads recognize Asklepius not only as a god but also as their actual progenitor.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24313-24477 confidence: high

Hercules is identified as Amphitryon's son, born to Jove by Alcmena, Amphitryon's wife.

Hercules is described as born to Jove by Alcmena, and Tlepolemus is described as son of Hercules and Astyochia.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24770-24894 confidence: low

Quintus Calaber is cited: many gifts were given, Phoenix was made ruler over Dolopia, infant Achilles was placed in his arms, and Phoenix was enjoined to rear him as his own with a parent's love.

The cited lines describe Phoenix receiving infant Achilles, rearing him as his own with parental love, and being called father.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24896-25075 confidence: high

A note describes Minos as son of Jupiter and of the daughter of Phoenix, later named Europa, and also reports a later genealogy in which he is adopted son of Asterius.

Minos is described as son of Jupiter and as a hero whose antiquity is marked by divine parentage.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24896-25075 confidence: high

Minos is described as son of Jupiter and the daughter of Phoenix, later named Europa; later writers also make him adopted son of Asterius.

Minos is described as son of Jupiter and Europa/daughter of Phoenix, with divine parentage emphasized by the note.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9152-9280 confidence: medium

Seven named leaders of the nightly bands are listed; each commands a hundred spears, fires are lit, and men guard the trench and wall.

Ascalaphus and Ilmen are described as the double offspring of the warrior-god.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9283-9389 confidence: low

Ulysses fears fate will fulfill Hector's rage and pleads for Achilles to return, save the Greeks, rise to conquer, and remember Peleus's parting counsel.

Ulysses urges Achilles to remember the counsels given by Peleus when he embraced his departing son.
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9391-9475 confidence: low

The goddess-born addresses Ulysses, says his purpose remains, rejects new treaties, and says he detests one who thinks one thing and tells another 'as the gates of hell.'

The respondent is identified as 'the goddess-born.'
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The Iliad THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9477-9612 confidence: medium

Achilles says Thetis disclosed two fates: staying before Troy gives a short life and deathless renown; returning gives long-extended days without immortal praise.

Thetis discloses Achilles' alternate fates, guiding his understanding of life, fame, and return.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17412-17542 confidence: high

In the deep sea with Nereus and the watery train, Thetis hears Achilles's cries and the Nereids weep with her.

Thetis, called a mother-goddess, hears Achilles from the sea, laments him as her son, and travels to stand beside him and ask the cause of his grief.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17412-17542 confidence: high

In the deep sea, Thetis hears Achilles' cries; Nereids and sea sisters gather in the glimmering grotto and beat their breasts in mourning.

Thetis is explicitly called a mother-goddess, hears Achilles' cries, laments his doomed life, and goes to stand beside him.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17544-17691 confidence: high

Thetis tells Achilles he cannot go naked to battle because the Trojans hold his radiant arms; she promises to meet him at dawn with Vulcanian arms, the labor of a god.

Thetis, a goddess and Achilles' mother, responds to his grief and promises to obtain divine armor for him.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17544-17691 confidence: high

Thetis says Achilles is dying when Hector falls; Achilles replies, “Let Hector die, / And let me fall!”

Thetis, Achilles' divine mother, warns him of his fate and goes to obtain divine armor for him.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17834-17979 confidence: high

Vulcan says Thetis has an honored name because when his proud mother hurled him from the sky, Thetis and Eurynome received and comforted him.

Vulcan says his mother hurled him from the sky, after which Thetis and Eurynome received him and kept him hidden for nine years in a caverned rock beneath the ocean.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17834-17979 confidence: high

Vulcan says his mother hurled him from the sky because of his form; Thetis and Eurynome received him, and he lived secretly for nine years in a caverned rock with the ocean overhead while making ornaments.

Vulcan says his mother hurled him from the sky because of his form, after which Thetis and Eurynome sheltered him secretly for nine years in a caverned rock under the ocean.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17981-18123 confidence: high

Thetis replies mournfully, says she alone among the watery race was forced into a man's embrace, bore a godlike hero, raised him like a plant, sent him to Troy, and knows he will not return.

Thetis, a divine mother, laments the fate of her son and asks Vulcan for arms while acknowledging he is short-lived.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17981-18123 confidence: high

Thetis weeps, calls herself burdened among goddesses, describes forced union with a man, and says her carefully raised heroic son was sent to Troy and will not return.

Thetis, a goddess and mother, laments that her son will not return from Troy and asks Vulcan to arm him, while Vulcan acknowledges that fate cannot be avoided.
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The Iliad THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS / BOOK XVII. / ARGUMENT. / THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS.; lines 16859-17004 confidence: medium

Achilles lies at the ships, unaware that Patroclus has fallen under Ilion's wall; Thetis had revealed part of the destined future, with the rest concealed from her son.

Achilles remains unaware of Patroclus' fall; Thetis had revealed some destined knowledge to her son, while other knowledge was concealed in pity.
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The Iliad THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 12166-12292 confidence: high

Hector and his troops try to force the ramparts; Sarpedon appears, inspired by Jove, bearing a large shield and javelins and leading the Lycians.

Jove is identified as Sarpedon’s father and is said to inspire him with martial flame and urge him toward fame.
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The Iliad THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 12166-12292 confidence: high

Hector's troops contend to force the ramparts and gates; Jove inspires Sarpedon, his son, who advances with a shield, two javelins, and the Lycian bands.

Jove inspires Sarpedon, explicitly called his son, to seek fame in battle.
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The Iliad THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 12294-12397 confidence: high

Teucer shoots and Ajax throws at Sarpedon; Jove is present to shield his offspring and avert his fate; Sarpedon returns to encourage his troops.

Jove is explicitly said to shield his offspring and avert his fate when Sarpedon is attacked.
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The Iliad THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 12294-12397 confidence: high

Teucer and Ajax attack; “Jove was present” to “shield his offspring, and avert his fate.”

Jove is said to shield Sarpedon, explicitly called his offspring, and avert his fate during the fight.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4368-4507 confidence: high

Poseidon, in the likeness of Enipeus, lies with Tyro; she secretly gives birth to twin sons and exposes them.

Poseidon lies with Tyro in another’s likeness, after which she secretly gives birth to twin sons.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4779-4814 confidence: medium

The passage lists those who assembled, including Tiphys as steersman and many named figures identified by parentage, including divine parentage for several voyagers.

The voyagers are enumerated with parentage, including several figures identified as children of gods.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D / VOL. I, E; lines 3591-3732 confidence: medium

Canace has several sons by Poseidon; Iphimedia, wife of Aloeus, loves Poseidon, draws sea waves into her lap, and Poseidon fathers Otus and Ephialtes, the Aloads, who grow rapidly and resolve to fight the gods.

Iphimedia's desire for Poseidon is expressed by drawing sea waves into her lap; Poseidon fathers Otus and Ephialtes, who grow to giant proportions.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D; lines 3065-3156 confidence: medium

"Zeus ordered Pluto to send up the Maid" and "Pluto gave her a seed of a pomegranate to eat, in order that she might not tarry long with her mother."

The Maid is to be sent up, but Pluto gives her pomegranate seed so she will not remain long with her mother.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D; lines 3259-3389 confidence: medium

Earth, angered over the Titans, brings forth the Giants by Sky; the Giants are described as huge, strong, terrifying, long-haired, and dragon-footed.

Earth and Sky produce the Giants, who attack the sky and are then fought by the gods.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D; lines 3391-3460 confidence: high

The gods have overcome the giants; Earth, still more enraged, has intercourse with Tartarus and brings forth Typhon in Cilicia.

Earth and Tartarus beget Typhon, who is explicitly described as surpassing all the offspring of Earth in size and strength.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: medium

Book I, chapters 1-6 are summarized as offspring of Sky and Earth, the Titans' attack and mutilation of Sky, origin of the Furies, children of Cronus and Rhea, birth of Zeus, Zeus conquering the Titans and dividing the kingdom, and offspring of Sea and Earth.

The outline links Sky and Earth to divine offspring, the Titans' attack on Sky, Zeus's birth, Zeus's conquest of the Titans, and division of rule.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: medium

Book I, chapters 1-6 are summarized as offspring of Sky and Earth, the Titans' attack and mutilation of Sky, origin of the Furies, children of Cronus and Rhea, birth of Zeus, Zeus conquering the Titans and dividing the kingdom, and offspring of Sea and Earth.

The passage lists the birth of Zeus, the children of Zeus, the birth of Athena, and the birth of Artemis and Apollo.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: high

The outline gives the family of Perseus, Amphitryon's actions, Pterelaus of the golden hair, Heracles as son of Zeus and Alcmene killing serpents sent by Hera, his education, the lion of Cithaeron, the daughters of Thespius, conquest of the Minyans, marriage to Megara, divine arms, madness, murder of his children, and being sent by Apollo to Eurystheus.

Heracles, son of Zeus and Alcmene, kills serpents sent by Hera.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: medium

Children of Cadmus and Harmonia are listed; Semele and Zeus are followed by the birth and upbringing of Dionysus.

Semele and Zeus are named in connection with the birth and upbringing of Dionysus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1852-1969 confidence: high

Sky first ruled the whole world, wedded Earth, and begat the Hundred-handed: Briareus, Gyes, and Cottus, each with a hundred hands and fifty heads.

Sky and Earth produce the Hundred-handed and Cyclopes, whose bodies are marked by multiplied limbs and heads or a single forehead eye.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1852-1969 confidence: high

Earth bears Arges, Steropes, and Brontes, the Cyclopes, each with one eye on the forehead; Sky binds and casts them into Tartarus, a gloomy place in Hades far from earth.

Sky binds and casts his children into Tartarus, and Earth later grieves over children cast there.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1852-1969 confidence: high

Earth, grieved by the fate of her children in Tartarus, persuades the Titans to attack their father and gives Cronus an adamantine sickle.

Earth persuades the Titans to attack their father and gives Cronus the adamantine sickle used against Sky.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1971-2065 confidence: high

"both Earth and Sky foretold him that he would be dethroned by his own son"

Cronus is told by Earth and Sky that his own son will dethrone him, so he swallows his offspring at birth.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2067-2195 confidence: medium

Rhea saved baby Poseidon by giving Cronus a foal to swallow.

Rhea saves Poseidon by giving Cronus a foal to swallow, and the note also describes Cronus swallowing children.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2197-2338 confidence: high

Iapetus and Asia have Atlas, Prometheus, Epimetheus, and Menoetius; Atlas bears the sky on his shoulders; Zeus smites Menoetius with a thunderbolt and casts him to Tartarus.

The passage is structured as a genealogy of divine, Titan, sea, and Olympian parents and offspring.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2340-2459 confidence: medium

Calliope bore Linus to Oeagrus or nominally to Apollo; Hercules slew Linus; Orpheus is another son.

Calliope bears Linus and Orpheus to Oeagrus or nominally to Apollo.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2589-2715 confidence: medium

Zeus swallowed Metis because Earth said that after the maiden in her womb she would bear a son who would be lord of heaven.

Zeus swallows Metis because her later son is foretold to become lord of heaven.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2589-2715 confidence: high

Prometheus, or in another version Hephaestus, struck Zeus’s head with an axe; Athena then leaped fully armed from the top of his head at the river Triton.

Athena is born fully armed from the top of Zeus’s head after the head is struck with an axe.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2589-2715 confidence: high

Latona was hunted by Hera over the whole earth because of Zeus; at Delos she bore Artemis first, and Artemis then helped her give birth to Apollo.

Latona, pursued by Hera because of Zeus, reaches Delos and gives birth to Artemis and Apollo.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2717-2817 confidence: medium

Frazer reports a story in which Zeus hides Elare under the earth because of Hera; Tityus is brought up under the earth and is called earth-born or son of Earth in cited traditions.

Zeus hides Elare under the earth; Tityus is born or brought up in connection with the earth, is monstrous in size, and is called earth-born or son of Earth in cited traditions.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2717-2817 confidence: medium

The translated excerpt says Tityus, monstrous in size, sees Latona at Delphi and draws her to him; Latona calls her children, who shoot him down, and vultures eat his heart in Hades after death.

Tityus attacks Latona at Delphi; she calls her children, who shoot him down, and he is punished after death.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2819-2945 confidence: medium

Artemis slew Orion in Delos; Orion is said to be gigantic and earth-born, while Pherecydes says he was son of Poseidon and Euryale; Poseidon gave him power to stride across the sea.

Orion is described as gigantic, either earth-born or son of Poseidon and Euryale, and Poseidon gives him sea-striding ability.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer; lines 71-211 confidence: high

After Troy's capture and sack, the Library is said to describe heroic dispersal and settlement in places including Italy and Sicily; it mentions Philoctetes in Campania and Southern Italy, omits Aeneas's arrival in Latium, but tells of Aeneas's birth from Aphrodite and escape from Troy carrying Anchises.

Aeneas's birth from Aphrodite is explicitly mentioned.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11689-11815 confidence: high

A note says Dionysus went down to hell at Lerna to fetch Semele through the bottomless Alcyonian Lake, asked Prosymnus the way, and after returning paid the promised reward to the dead guide at his grave using a shaped fig-wood branch.

A note says Dionysus descends to hell at Lerna through the Alcyonian Lake to fetch Semele, his mother, and returns.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11817-11939 confidence: high

“having brought up his mother from Hades and named her Thyone, he ascended up with her to heaven.”

Dionysus brings his mother from Hades, gives her a new name, and ascends with her to heaven.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11941-12002 confidence: medium

Antiope, daughter of Nycteus, has intercourse with Zeus; when pregnant and threatened by her father, she flees to Epopeus at Sicyon and marries him.

The passage links Zeus’s intercourse with Antiope, Antiope’s pregnancy, her threatened flight, and her later birth of two children.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. D / VOL. I, E / VOL. I. G / VOL, I. H; lines 5564-5621 confidence: high

Ocean and Tethys have a son Inachus, and a river in Argos is named Inachus after him.

The passage traces descent from Ocean and Tethys to Inachus and from Zeus and Niobe to Argus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 7510-7633 confidence: medium

The eighth labour is to bring the mares of Diomedes to Mycenae; Diomedes is son of Ares and Cyrene, king of the war-like Bistones, and owner of man-eating mares.

Diomedes is named as son of Ares and Cyrene, and Abderus as son of Hermes.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 7989-8109 confidence: medium

The note describes an expanded Ligurian adventure: local attackers try to rob Heracles of Geryon's cattle; when his arrows run short he prays to father Zeus, who rains stones from the sky, explaining the Stony Plain tradition.

The Ligurian note says Heracles prays to his father Zeus, who in pity rains stones from the sky, enabling Heracles to fight attackers.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10584-10705 confidence: medium

Libya has Belus and Agenor by Poseidon; Belus reigns over Egyptians; Agenor goes to Phoenicia, marries Telephassa, and fathers Europa, Cadmus, Phoenix, and Cilix.

Libya has Belus and Agenor by Poseidon; Belus rules the Egyptians, while Agenor goes to Phoenicia and fathers the named children of his house.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10707-10810 confidence: high

In Crete Zeus beds with Europa, and she bears Minos, Sarpedon, and Rhadamanthys; the passage also notes Homer’s variant parentage for Sarpedon through Laodamia.

Zeus beds with Europa in Crete, and she bears Minos, Sarpedon, and Rhadamanthys.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 11341-11455 confidence: high

Zeus snatched the sixth-month abortive child from the fire and sewed it into his thigh.

Zeus rescues the premature Dionysus, sews him into his thigh, and later gives birth to him.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1, N / VOL, I. Q / VOL I. R / VOL. I, T; lines 10042-10172 confidence: medium

The passage lists sons of Hercules by daughters of Thespius and concludes, “These he had by the daughters of Thespius.”

The passage presents Hercules as the father of many sons and then states that after he was translated to the gods, his sons fled Eurystheus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 5623-5765 confidence: high

In Egypt Io regains her original form and gives birth to Epaphus beside the Nile; Hera has the Curetes make him away, Zeus kills them, and Io searches Syria and finds him at Byblus.

Epaphus, child of Zeus and Io, is removed at Hera’s request; Io searches through Syria and finds him at Byblus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 5623-5765 confidence: medium

After variant parentage notices, Zeus seduces Io while she is Hera’s priestess; when detected by Hera, he transforms Io into a white cow and denies knowing her.

Io regains her original form in Egypt and gives birth to Epaphus beside the Nile after Zeus’s earlier union with her.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 5902-6028 confidence: high

Amymone had a son, Nauplius, by Poseidon.

Amymone has Nauplius by Poseidon.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 6277-6404 confidence: medium

Danae is guarded underground; some say Proetus seduced her, while others say Zeus came to her as a stream of gold through the roof into her lap.

One account says Zeus had intercourse with Danae by becoming a stream of gold that entered her chamber, after which Perseus is the child in the narrative.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 13107-13225 confidence: high

The note identifies Arion as Adrastus' swift steed, mentions divine parentage traditions, locates the story in Arcadia, and mentions the cave of the goddess mother of the horse at Phigalia.

Arion saves Adrastus and is born from Poseidon and Demeter, with Demeter in the likeness of a Fury.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 13813-13926 confidence: medium

After Callisto dies, Zeus takes the babe, names him Arcas, gives him to Maia to raise in Arcadia, and turns Callisto into a star called the Bear.

Zeus snatches the babe after Callisto's death, names him Arcas, and gives him to Maia to raise in Arcadia.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6483-6631 confidence: high

Mestor has Hippothoe by Lysidice; Hippothoe is carried off by Poseidon to the Kechinadian Islands, where he has intercourse with her and begets Taphius; Taphius colonizes Taphos and names the people Teleboans.

Poseidon carries off Hippothoe, has intercourse with her, and begets Taphius, who colonizes Taphos and names a people.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6748-6882 confidence: high

Before Amphitryon reaches Thebes, Zeus comes by night, prolongs the one night threefold, assumes Amphitryon’s likeness, sleeps with Alemena, and tells of the Teleboan events.

Zeus prolongs the night, takes Amphitryon’s likeness, sleeps with Alemena, and fathers Heracles.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6748-6882 confidence: high

Alemena bears Heracles by Zeus, elder by one night, and Iphicles by Amphitryon.

Alemena bears Heracles by Zeus and Iphicles by Amphitryon, with Heracles elder by one night.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6884-6959 confidence: medium

Notes mention the lengthening of the night in which Jupiter or Zeus begat Hercules; a scholion says Zeus persuaded the Sun not to rise for three days, and Diodorus also mentions a threefold night.

Zeus is said to have begotten Hercules during a lengthened night, with a cited version in which the Sun does not rise for three days.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6884-6959 confidence: high

Amphitryon sent Hercules to the cattle farm; there he grew beyond all in stature and strength, appeared plainly to be a son of Zeus, measured four cubits, flashed fire from his eyes, and did not miss with bow or javelin.

Hercules' appearance, great stature and strength, fire-like eyes, and unfailing weapon skill are presented as signs that he was a son of Zeus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9123-9255 confidence: medium

Hercules sails to Cos; the Coans mistake his force for pirates and resist with stones; he enters, takes the city by night, and kills king Eurypylus, son of Poseidon by Astypalaea.

Eurypylus is identified as son of Poseidon by Astypalaea, and Poseidon is also reported as possible father of Eurytus and Cteatus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9962-10040 confidence: medium

"Hebe, by whom he had sons, Alexiares and Anicetus."

The main text follows the ascension material by naming Hebe as Hercules' partner and Alexiares and Anicetus as their sons.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9962-10040 confidence: medium

The text says Hercules had sons by daughters of Thespius and begins the list with Procris, by whom he had Antileon and Hippeus; it notes that the eldest daughter bore twins.

The excerpt lists many sons of Hercules born by daughters of Thespius.
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The Odyssey BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1136-1230 confidence: high

Minerva tells Telemachus not to be shy, because he has taken the voyage to learn where his father is buried and how he came to his end, and tells him to ask Nestor for the truth.

Telemachus has taken a voyage and states he seeks news of his absent father Ulysses, whose fate is unknown.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 2992-3088 confidence: high

Minerva points out the house, tells Ulysses to seek Arete, recounts the royal genealogy from Neptune through Periboea and Nausithous, and describes Arete's honour, mediation, and importance for Ulysses's return.

Minerva explains that Alcinous and Arete descend from Neptune through Nausithous and the Phaeacian royal line.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 2992-3088 confidence: high

Minerva points out the house, tells Ulysses to seek Arete, recounts the descent of Alcinous and Arete from Neptune, describes Arete's exceptional honor, and says her goodwill may enable Ulysses' return home.

Alcinous and Arete are linked genealogically to Neptune through Nausithous, and Alcinous rules the Phaeacians.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4170-4268 confidence: high

Polyphemus says Telemus son of Eurymus had prophesied that he would lose his sight by Ulysses, and he identifies Neptune as his father and possible healer.

Polyphemus identifies Neptune as his father and appeals to him for healing and for vengeance against Ulysses.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4170-4268 confidence: high

Polyphemus says, “Neptune and I are father and son,” and says Neptune may heal him if he wills.

Polyphemus states that Neptune is his father and prays to him after being blinded.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 confidence: high

Tyro, daughter of Salmoneus and wife of Cretheus, loves the river Enipeus; Neptune disguises himself as her lover, meets her at the river mouth beneath a great blue wave, reveals himself, foretells twins, and orders secrecy.

Tyro and Neptune, Antiope and Jove, Alcmena and Jove, and Iphimedeia and Neptune are each linked to divine embrace and notable children.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 confidence: high

Tyro, daughter of Salmoneus and wife of Cretheus, loves the river Enipeus; Neptune disguises himself as her lover, meets her at the river mouth beneath a great blue wave, reveals himself, foretells twins, and orders secrecy.

Tyro is told she will bear twins, Pelias and Neleus; Leda bears the paired Castor and Pollux; Iphimedeia bears the paired Otus and Ephialtes.
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The Odyssey BOOK XIX / BOOK XX / BOOK XXI / BOOK XXII; lines 9599-9707 confidence: medium

Amphinomus attacks Ulysses at the door, and Telemachus strikes him from behind with a spear before returning to his father's side.

Telemachus kills an attacker, stands at his father's side, fetches armor, and arms himself and the loyal servants near Ulysses.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10351-10444 confidence: medium

Agamemnon describes Achilles dead at Troy, warriors fighting around his body, Jove sending a hurricane, the Achaeans carrying the body to the ships, washing and anointing it, mourning, and Achilles’ mother arriving from the sea with immortal nymphs while Nestor restrains the frightened Achaeans.

Achilles’ mother comes from the sea with immortal nymphs to view his body, later brings the golden vase and secures prizes from the gods.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10351-10444 confidence: medium

Achilles’ mother comes from the sea with immortal nymphs, causing fear among the Achaeans until Nestor explains who has arrived.

Achilles’ mother comes from the sea with immortal nymphs to view and mourn her son’s body, later supplying burial honours.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11059-11172 confidence: high

The note states that Polyphemus was son to Neptune and therefore half-brother to Nausithous, half-uncle to King Alcinous, and half-great-uncle to Nausicaa.

The footnote explicitly says Polyphemus was son of Neptune and uses that divine parentage to explain kinship with Nausithous, Alcinous, and Nausicaa.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11059-11172 confidence: high

Polyphemus is described as a son of Neptune and therefore half brother to Nausithous, half uncle to King Alcinous, and half great uncle to Nausicaa.

Polyphemus is explicitly identified as a son of Neptune, and kinship relations are inferred from that divine parentage.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 1038-1133 confidence: medium

Minerva takes Telemachus's shape, summons crewmen to meet at the ship by sundown, and asks Noemon son of Phronius for a ship, which he gives readily.

Minerva assists Telemachus by recruiting the crew, obtaining and preparing the ship, inducing sleep in hostile suitors, summoning him, and sending wind.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 762-849 confidence: low

Minerva gives Telemachus divine comeliness; people marvel, and he takes his father’s seat while the oldest councillors make way.

Minerva gives Telemachus divine-looking comeliness so that the people marvel at him before he speaks in the assembly.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 390-492 confidence: medium

Minerva pleads for Ulysses on a lonely sea-girt forest island; Calypso, daughter of Atlas, keeps him and tries to make him forget home, while Ulysses longs to see the smoke of his chimneys; Atlas bears columns separating heaven and earth.

The passage explains Neptune’s opposition through Polyphemus’ descent from Neptune and Thoosa, and also identifies Calypso as daughter of Atlas and Minerva as child of Jove.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 390-492 confidence: medium

Minerva proposes sending Mercury to Ogygia to announce the decision to Calypso, while she goes to Ithaca to strengthen Telemachus, confront the suitors, and send him to Sparta and Pylos for news of Ulysses.

Minerva plans to embolden Telemachus, Ulysses' son, to address the suitors and travel for news of his father, which will improve his reputation.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18438-18615 confidence: medium

Glaucon asks whether the good is knowledge, pleasure, or something else; Socrates says he will not now define the good itself but will speak of the child of the good, likest to it, while leaving the account of the parent owed.

The passage describes the good as a parent and the sun as its child or offspring, begotten in the good’s own likeness.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18438-18615 confidence: medium

Glaucon urges Socrates not to turn away from the goal; Socrates says they should not now ask the actual nature of the good, but he may speak of its child, while Glaucon says the account of the parent can remain owed.

The good is said to be the parent that begets the sun, its child, in its own likeness.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 11800-11967 confidence: medium

The speaker asks poets not to introduce gods lamenting, a divine speaker lamenting that she bore the bravest to sorrow, or the greatest god grieving over a dear friend and over Sarpedon, who is fated to be subdued by Patroclus son of Menoetius.

The passage rejects depictions of gods lamenting, a goddess lamenting that she bore the bravest to sorrow, and the greatest god grieving over Sarpedon’s fate.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12131-12273 confidence: high

The speaker rejects accusations that Achilles violated river-gods, offered dedicated hair to dead Patroclus, dragged Hector around Patroclus’s tomb, or slaughtered captives at the pyre; Achilles is described as Cheiron’s pupil, son of a goddess and Peleus, and descended from Zeus.

The passage repeatedly identifies heroes as sons or descendants of gods and discusses whether such divine-lineage figures may be represented as committing impious acts.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12131-12273 confidence: medium

The speaker rejects allegations that Achilles challenged a river-god, offered dedicated hair to dead Patroclus, dragged Hector around Patroclus' tomb, and slaughtered captives at the pyre; Achilles is described as Cheiron's pupil, son of a goddess and Peleus, and descended from Zeus.

The passage discusses heroes identified as children or descendants of gods and argues that poets must not portray them as committing impious and dreadful acts while also calling them divine offspring.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13084-13196 confidence: medium

Tragedians and Pindar are said to acknowledge Asclepius as Apollo's son and also to say he was bribed to heal a rich dying man and was struck by lightning; Socrates says he will not believe both claims together.

The passage reports Asclepius as the son of Apollo, and Socrates argues that if he is the son of a god he should not be considered avaricious.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13084-13196 confidence: high

Tragedians and Pindar are reported as saying Asclepius was son of Apollo, accepted a bribe to heal a rich dying man, and was struck by lightning; Socrates rejects believing both divine sonship and avarice.

The passage reports that Asclepius is acknowledged as son of Apollo and uses that relation in Socrates’ reasoning about his character.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1336-1415 confidence: medium

Education is discussed through music, gymnastic, and literature; children hear stories early; nursery tales are to be censored; Homer and Hesiod are criticized; examples include Uranus, Saturn, Zeus, divine strife, Hephaestus, allegory, mystery, and sacrifice.

The passage mentions stories about Uranus and Saturn, an example of Zeus connected with beating fathers, and Hephaestus binding his mother.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1336-1415 confidence: high

Homer and Hesiod are criticized for improper divine stories about Uranus and Saturn, Zeus, Hephaestus, divine strife, and family violence; such stories may have mystical interpretation but youth cannot understand allegory.

The passage cites stories of Zeus as an example for beating fathers and of Hephaestus binding his mother and being thrown by Zeus.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1417-1481 confidence: low

The passage lists 'the disappointment of Glaucon at the city of pigs,' the guardian illustration from the dog, an 'almost unprocurable victim,' and the behavior of Zeus and Hephaestus toward parents as humorous touches with serious meaning.

The passage mentions the behavior of Zeus toward his father and Hephaestus toward his mother among examples with humorous and serious meaning.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1417-1481 confidence: low

The passage lists humorous but serious examples: Glaucon's disappointment at the 'city of pigs,' the guardian illustrated by the dog, an almost unprocurable victim for impure mysteries, and the behavior of Zeus to his father and Hephaestus to his mother.

The passage cites the behavior of Zeus toward his father and of Hephaestus toward his mother as examples with serious meaning.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1543-1614 confidence: medium

The passage calls the amatory exploits of Peirithous and Theseus unworthy and argues that either such sons of gods were not sons of gods or did not act as poets describe, since youths may imitate those thought to have heavenly blood.

Peirithous and Theseus are called so-called sons of gods, and the passage argues that either they were not divine sons or did not act as poets say.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1543-1614 confidence: medium

The amatory exploits of Peirithous and Theseus are called unworthy; the passage says either such sons of gods were not sons of gods or were not as poets imagined, and that gods are not authors of evil.

The passage says the so-called sons of gods were either not sons of gods or were not as poets imagine them.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1774-1852 confidence: medium

The tale says citizens' youth was a dream and that they were really being fashioned in the earth, which sent them up when ready.

The civic fiction says citizens were fashioned in the earth, sent up by her, and should cherish her as the one whose children they are.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 confidence: low

The interlocutor asks Socrates what the supreme principle is; Socrates says he cannot say what he does not know, contrasts opinion with science, and offers to introduce not the parent or principal but the child begotten in its image.

Socrates says he cannot present the parent or principal directly, but can present a child begotten in its image; the sun is then called the child of the good.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4687-4772 confidence: medium

The father is identified as the demus; the parent learns it has nurtured a monster, and the son is said to disarm and beat his father, becoming a parricide and unnatural son.

The demus is called the tyrant's father, and the tyrant is a monstrous, unnatural son who beats and disarms that father.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6746-6822 confidence: low

The passage says modern readers recoil from the ideal, values regard for the weakest human beings as a noble result of Christianity, affirms the individual’s value in the sight of God, and cites Christ’s parable about angels beholding the Father in heaven.

The passage says the individual has endless value in the sight of God and cites Christ’s parable about angels beholding the Father in heaven while discussing regard for the weakest persons.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8316-8399 confidence: medium

Public services use prayers acceptable to all sects; the wisest Utopians believe in an unknown godly power called the Father of all and give divine honors to no other.

The wisest Utopians believe in an unknown divine power called the Father of all and attribute to him the beginnings, increases, changes, and ends of all things.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8572-8629 confidence: medium

A third ideal in Christian belief is the Divine man, Son of Man, and Saviour of mankind, first-born and head of the family in heaven and earth, in whom Divine and human are indissolubly united; the Church is said in the New Testament to be 'His body.'

The figure is called first-born and head of the whole family in heaven and earth.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10724-10811 confidence: low

Socrates says, 'Sons of an illustrious father,' and quotes: 'Sons of Ariston... divine offspring of an illustrious hero.'

A quoted verse calls Glaucon and Adeimantus 'Sons of Ariston' and 'divine offspring of an illustrious hero.'
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11286-11457 confidence: medium

The speaker cites Hesiod's stories about Uranus, Cronus' retaliation, and Cronus' son; such tales should be silenced or, if necessary, heard by a chosen few in a mystery with a huge unprocurable victim instead of a common Eleusinian pig.

The passage cites Uranus, Cronus' retaliation, and the sufferings inflicted on Cronus by his son as objectionable divine stories.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11286-11457 confidence: high

The passage names Hesiod's stories of Uranus, Cronus, and the suffering Cronus's son inflicted on him, and says such stories should be silenced or restricted to a chosen few in a mystery with an extraordinary victim rather than a common Eleusinian pig.

The cited Hesiodic material involves Uranus, Cronus's retaliation, and sufferings inflicted on Cronus by his son.
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egyptian

Development of Religion and Thought in Ancient Egypt ASCENT TO THE SKY / LECTURE IV / THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121; lines 4429-4501 confidence: high

Pyramid Age theology represents Pharaoh as the son of the Sun-god; the texts call on Re to recognize and protect Pepi, who shines east like Re and goes west like Kheprer.

The passage states that Pyramid Age state theology represents Pharaoh as the son of the Sun-god, and quotes appeals for Re to recognize and protect King Pepi as his son.
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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 / TEE ORIGINS 27; lines 1024-1137 confidence: high

The passage says Osiris's career continues in resurrection and adds that Isis comes to the dead Osiris, makes shadow and wind with her wings, raises his weary limbs, receives his seed, gives birth to an heir, nurses the child in solitude, and later introduces him when strong.

Isis receives seed from the dead Osiris, brings forth an heir, and nurses the child Horus in solitude.
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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 / TEE ORIGINS 27; lines 1024-1137 confidence: high

The common imagination places Isis concealed in the Delta marshes near Khemmis, raising young Horus until his arm grew strong enough to avenge his father's murder.

Horus grows strong, comes forth, purifies himself, and is explicitly said to avenge his father Osiris against Set.
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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 / TEE ORIGINS 27; lines 1140-1263 confidence: high

Thoth turns back Set's followers; Geb places Osiris and brings Isis and Nephthys; Horus causes gods to unite with Osiris, smites the enemy, gives the eye to Osiris, and places Set beneath him.

Horus is explicitly identified as son of Osiris and acts to avenge, raise, give life to, and offer the eye to his father.
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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 / TEE ORIGINS 27; lines 1372-1499 confidence: high

The author describes Isis as the embodiment of wifely fidelity and maternal solicitude, Horus as expressing filial devotion, and the Osiris group as father, mother, and son reflecting family ideals and the triumph of a righteous cause.

The passage explicitly frames Isis, Osiris, and Horus as father, mother, and son and links them with wifely, maternal, and filial ideals.
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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 / TEE ORIGINS 27; lines 1501-1634 confidence: high

In dramatic dialogue, Geb sends Set to his birthplace, sends Horus to where his father was drowned, separates them, assigns Set to Upper Egypt and Horus to Lower Egypt, and conveys his heritage to his heir.

Geb separates Horus and Set, assigns lands, then gives his heritage to Horus, the son of his first-born son, so that Horus unites the land.
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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

The Sun-god begat Shu and Tefnut; from them came Geb and Nut; Geb and Nut's children were Osiris, Set, Isis, and Nephthys.

The Sun-god begets Shu and Tefnut; Geb and Nut are born of them; Osiris, Set, Isis, and Nephthys are children of Geb and Nut and are presented as brothers and sisters.
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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 543-667 confidence: high

A folk-tale circulating much later says Khufu was warned by a wise man that his line would be superseded by three sons of the Sun-god yet to be born.

The passage links dynastic replacement, the title “Son of Re,” and the state fiction of Pharaoh as physical son of the Sun-god by an earthly mother.
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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 543-667 confidence: medium

A folk-tale circulating much later says Khufu was warned by a wise man that his line would be superseded by three sons of the Sun-god yet to be born.

A wise man warns Khufu that his line will be superseded by three sons of the Sun-god who are not yet born.
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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 543-667 confidence: medium

Alexander the Great journeyed to the Oasis of Amon to be recognized as bodily son of the Egyptian Sun-god; the passage also notes Pseudo-Callisthenes’ romance transmission and leaves open any influence on the Solar apotheosis of the Caesars.

Alexander journeys to the Oasis of Amon to be recognized as bodily son of the Egyptian Sun-god.
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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 799-915 confidence: high

The passage calls Osiris an ever-dying, ever-reviving god subject to human destiny and mortality, and says he became an inexhaustible theme of legend and saga.

Osiris is described as an ancient king, heir of Geb, and son of Nut, with land, waters, air, verdure, animals, reptiles, and desert game conveyed to him.
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Development of Religion and Thought in Ancient Egypt LECTURE IV / THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123; lines 4504-4572 confidence: high

King Teti is called the eye of Re, conceived and born every day; the sky or Nut bears the king living daily like Re, with dawn in the east and setting in the west, and gives Pepi II life and joy.

Nut or the sky bears the king living every day like Re, and Re is described as coming forth from Nut.
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Development of Religion and Thought in Ancient Egypt LECTURE V / THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143 / THE OSIRIANIZATION OF THE HEREAFTER 145; lines 5405-5484 confidence: high

The dead king may be identified with Horus and march from Buto with Isis before him, Nephthys behind him, and Upwawet opening the way.

The passage highlights Horus, son of Osiris, and his filial piety as the mythic element that provides good offices for the dead Pharaoh.
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Development of Religion and Thought in Ancient Egypt LECTURE X / FINAL DECADENCE / THE AGE OF PERSONAL PIETY 345 / THE AGE OF PERSONAL PIETY 347; lines 12955-13040 confidence: high

A hymn to Osiris says: “Thou art the father and the mother of men, they live from thy breath.”

The Osiris hymn calls Osiris the father and mother of men, and the commentary says the father-and-mother doctrine belonged to the Aton faith.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 55 / LIFE AFTER DEATH 59 / LIFE AFTER DEATH 61 / LIFE AFTER DEATH 63; lines 2338-2404 confidence: high

Every son had the duty to arrange his father's material equipment for life beyond, and this duty passed into the Osiris myth as Horus's duty toward Osiris.

The passage states that sons were expected to provide material equipment, tomb arrangements, and burial care for fathers, and that this duty was reflected in Horus's duty toward Osiris.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 61 / LIFE AFTER DEATH 53 / LIFE AFTER DEATH 55 / LIFE AFTER DEATH 59; lines 2183-2253 confidence: high

The dead person does not become a ba or soul merely by dying; Osiris became a soul when Horus gave him his recovered eye, and offerings to the dead could be called the Eye of Horus to produce the same effect.

Horus is described as Osiris's son; after recovering his eye, he gives it to his dead father, and Osiris becomes a soul.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 2588-2697 confidence: high

The Pharaoh expects his tomb and endowments to endure; beneath a vast mountain of stone he expects survival of body and personality, while the pyramid greets the Sun, whose offspring he is.

The Pharaoh is described as the Sun's offspring, and the king's pyramid tomb is said to be placed under the Sun-god's protection.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 2812-2900 confidence: medium

The priest addresses Atum, recalls his height on the sacred ben and his Phoenix manifestation in Heliopolis, his production of Shu and Tefnut, and asks him to place his ka-arm behind king Mernere, the building, and pyramid.

Atum’s ka-arm behind Shu and Tefnut is used as the ritual precedent for placing his arms behind the king, building, and pyramid so that the king’s ka endures there.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 2812-2900 confidence: high

Horus offered to Osiris the eye that Set had wrenched out; this is described as the son’s self-sacrifice, making Osiris a soul, and the Horus-eye became the primal type of offerings to the dead.

Horus offers his own eye to his father Osiris after Set removes it; the passage explicitly calls this self-sacrifice the primal type of offerings to the dead.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 2903-3007 confidence: medium

In the ointment formula, the priest assumes the office of Horus; Horus is filled with ointment, embraces father Osiris, and gives Pepi II ointment from the Horus-eye that joins his bones and flesh and makes his odor sweet like Re.

The priest as Horus laments the departed Pharaoh, says he does not forget him, and promises continuing mortuary offerings; earlier Horus embraces his father Osiris.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3754-3861 confidence: high

The passage states that the Pyramid Texts center on a glorious hereafter in the Sun-god's presence and that "The Solar hereafter is properly a royal destiny, possible solely to a Pharaoh."

The passage describes the Pharaoh as son and representative of Re, journeying at death to dwell with or succeed the divine father in the sky.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3980-4087 confidence: medium

Oblique sun rays are seen as a radiant stairway; King Pepi places radiance under his feet and ascends to his mother, the living Uraeus on Re's head; the speaker says the king climbs the radiance and grasps solar rays.

King Pepi ascends toward a mother figure, the living Uraeus on Re's head, and King Unis ascends on the ladder made by his father Re.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 4090-4208 confidence: medium

Kebehet places the king on her shoulder; Isis and Nephthys offer their hips; Atum reaches down and seizes the Pharaoh's arm; the earth may lift him; and Tefnut grasps his arm and leads him into celestial fields.

Atum is described as the king's father in one ascent sequence, and Re is addressed as king Pepi's father while taking him to mother Nut, who opens the doors.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY / LECTURE IV; lines 4318-4350 confidence: high

“Behold the son of Re comes, the beloved of Re comes,” says Sehpu, “who was made to come by Honis.”

The proclamation explicitly calls Pepi the son of Re and the beloved of Re.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 69 / ASCENT TO THE SKY / LECTURE IV / THE EARLIEST CELESTIAL HEREAFTER 119; lines 4353-4426 confidence: high

A concluding address to Re-Atum says his son Unis comes to him and asks Re to lift him up and enfold him in his embrace, calling him Re's bodily son forever.

Re-Atum is addressed as the father to whom the king comes, and the king is called his bodily son forever in the context of celestial reception.
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Development of Religion and Thought in Ancient Egypt REVELATION TO THE KINQ / THB IMPERIAL AGE AND MONOTHEISM 329 / THE IMPERIAL AGE AND MONOTHEISM 331 / THE IMPERIAL AGE AND MONOTHEISM 333; lines 12480-12545 confidence: high

Aton's earthly agency is the rays of the Sun; hymnic phrases say the rays are on earth, in the great green sea, on the beloved son, make eyes whole, give breath of life, and are the source from which the king came forth and was fashioned.

Aton is father and mother of all he has made; the king is called Aton's child and beloved son, comes forth from Aton's rays, and receives royal jubilees through those rays.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RBUGION 221 / SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251; lines 9532-9646 confidence: medium

Horus appears as moral champion of the dead, addresses the deceased as son, causes the deceased to be justified, grants justification against enemies, and the author explains this as identification of the dead with Osiris and participation in Osiris’s justification.

Horus speaks as son to the deceased identified with Osiris and causes him to be justified against enemies.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10318-10419 confidence: medium

In a composite Solar-Osirian picture, the deceased citizen shares Osiris's destiny and receives homage and promises from his divine son: Horus opens his mouth, Ptah glorifies him, Thoth gives him heart or understanding, and he receives memory, bread, and feet.

The deceased shares Osiris's destiny and is addressed by Horus as divine son; Horus opens the mouth, Ptah glorifies, Thoth gives heart or understanding, and the deceased receives memory, food, feet, and movement.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10638-10739 confidence: high

At Nedyt near Abydos, Horus son of Osiris defeats the enemies of Osiris, including Set and his companions; the raising is not mentioned directly, but the final act shows Osiris restored to life entering the Abydos temple in triumph.

Horus, identified as son of Osiris, defeats Osiris’s enemies at Nedyt.
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Development of Religion and Thought in Ancient Egypt THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143 / THE OSIRIANIZATION OF THE HEREAFTER 145 / TEE OSIRIANIZATION OP THE HEREAFTER 147; lines 5487-5569 confidence: high

Osiris's former attentions from Horus become the king's portion; litigation at Heliopolis is met with Horus and Thoth's aid; the dead king receives the predicate righteous of voice or justified.

Horus is identified as Osiris's son and acts for Osiris and for the dead king by aiding, restoring, reclaiming, and avenging him.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125; lines 4575-4661 confidence: high

A Pepi formula places his conception and birth before sky, earth, humans, gods, and death; it says he escapes the day of death as Set did and belongs to an imperishable company of nether-sky gods.

King Pepi is described as conceived and born before sky, earth, humans, gods, and death, with Atum named as his father.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127; lines 4664-4810 confidence: high

Unis is called lord of wisdom; his honor is in the sky and might in the horizon; Atum is his father who begat him, yet Unis is stronger than him.

Atum is named as the father who begat Unis, and Unis is said to be stronger than him.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129; lines 4813-4934 confidence: high

The celestial region supplies necessities; as son of Re and born of the Sky-goddess, the king is represented as suckled by a Sky-goddess or another divinity connected with Re.

The king is described as son of Re, born of the Sky-goddess, and suckled by sky-related goddesses, vulture goddesses, and personified crowns as mothers.
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Development of Religion and Thought in Ancient Egypt THE IMPERIAL AGE AND MONOTHEISM 327 / WATEBING THE EARTH IN EGYPT AND ABROAD / THE SEASONS / REVELATION TO THE KINQ; lines 12264-12303 confidence: high

“Thou art in my heart. / There is no other that knoweth thee / Save thy son Ikhnaton. / Thou hast made him wise / In thy designs and in thy might.”

Ikhnaton is called the son of the addressed being, is said to have come forth from the being’s limbs, and is also titled Son of Re.
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Development of Religion and Thought in Ancient Egypt THE IMPERIAL AGE AND MONOTHEISM 331 / THE IMPERIAL AGE AND MONOTHEISM 333 / THE IMPERIAL AGE AND MONOTHEISM 335 / THE IMPERIAL AGE AND MONOTHEISM 337; lines 12616-12681 confidence: high

The king's official name regularly includes "living in truth"; Truth or Right is described as a goddess, daughter of the Sun-god, and important in the Aton movement and the king's personal faith.

Truth or Right is personified as a goddess, the daughter of the Sun-god; an Amarna official addresses Re as begetter of truth.
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Development of Religion and Thought in Ancient Egypt THE IMPERIAL AOE AND MONOTHEISM 343 / LECTURE X / FINAL DECADENCE / THE AGE OF PERSONAL PIETY 345; lines 12869-12952 confidence: medium

The royal figure appears on his father's throne, rules the regions of Horus, takes counsel with his own heart about the land's needs, seeks profitable things for father Amon, and fashions an august emanation of pure gold for him.

Amon is addressed as father Amon and called father of gods; the royal figure's paternal throne also appears in the restoration language.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 153 / THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159; lines 5962-6030 confidence: high

“Arise for me, O king. Arise for me, O Osiris king Mernere. I am he, I am thy son, I am Horus ... I make thee alive, I gather for thee thy bones ... I have smitten for thee him who smote thee.”

Horus identifies himself as the son, calls himself avenger, and says he has smitten the one who harmed Osiris king Mernere.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159 / THE OSIRIANIZATION OF THE HEREAFTER 161; lines 6033-6147 confidence: high

The Horus-eye comes to Pepi and addresses him; his soul and power come to him; the son/Horus has avenged his father, Osiris, and Pepi on his enemies.

Horus is said to have avenged his father and Osiris/Pepi; Pepi's son stands on his throne, assumes his form, performs his former functions, and offers grain.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159 / THE OSIRIANIZATION OF THE HEREAFTER 161; lines 6149-6165 confidence: high

The Osirian destiny's blessedness is linked to the good offices of Horus, who appears as son of the dead once the dead are identified with Osiris.

Horus appears as the son of the dead when the deceased is identified with Osiris, and his good offices contribute to the blessedness of the Osirian destiny.
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Development of Religion and Thought in Ancient Egypt THE SEASONS / REVELATION TO THE KINQ / THB IMPERIAL AGE AND MONOTHEISM 329 / THE IMPERIAL AGE AND MONOTHEISM 331; lines 12384-12477 confidence: high

The hymn calls Aton living and daily born in the sky; Aton begets Wanre/Ikhnaton like himself; the speaker calls himself Aton's son and bearer of Aton's name, with Aton's strength and might in his heart.

Aton begets Ikhnaton; the king identifies himself as Aton's son, bearer of the divine name, and recipient of divine strength.
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Development of Religion and Thought in Ancient Egypt WATEBING THE EARTH IN EGYPT AND ABROAD / THE SEASONS / REVELATION TO THE KINQ / THB IMPERIAL AGE AND MONOTHEISM 329; lines 12306-12381 confidence: high

Aton is addressed as "O God who himself fashioned himself, Maker of every land" and as creator of men, cattle, trees, and "the mother and the father" of all he made.

Aton is explicitly called mother and father of all that he has made.
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Development of Religion and Thought in Ancient Egypt WATEBING THE EARTH IN EGYPT AND ABROAD / THE SEASONS / REVELATION TO THE KINQ / THB IMPERIAL AGE AND MONOTHEISM 329; lines 12306-12381 confidence: medium

The short hymn is said to be attributed to the king in four cases; he is represented as reciting it to Aton.

The king is represented as reciting the hymn to Aton, and Aton's pure or august son performs pleasing ceremonies and festal processions.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1232-1305 confidence: medium

Isis learns that Osiris had unwittingly united with Nepthys, as inferred from a melilot-garland; Nepthys had exposed the child from fear of Typho, and Isis finds him with the help of dogs, raises him, and he becomes Anubis, guard and attendant of the gods.

Nepthys exposes the child of Osiris; Isis, guided by dogs, finds and raises him, and he becomes Anubis, guard and attendant of the gods.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1388-1476 confidence: high

Osiris returns from the other world, appears to Orus, encourages him to battle, instructs him in arms, and questions him about vengeance and the horse versus the lion.

Osiris returns from the other world, appears to Orus, instructs him in arms, and prepares him for conflict with Typho.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1388-1476 confidence: high

Osiris returns from the other world, appears to Orus, encourages him to battle, instructs him in arms, and questions him about vengeance and the horse versus the lion.

Orus defines vengeance for father and mother as glorious, battles Typho, and has his legitimacy established by the gods after Typho’s accusation.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1478-1552 confidence: high

Isis takes from Osiris of his essence, conceives and bears a child, suckles the child secretly, and the gods rejoice at Horus, son of Osiris and heir of Osiris.

Isis takes essence from the still-hearted Osiris, conceives and bears Horus, secretly nurses him, and the gods rejoice at Horus as Osiris’s son and heir.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1554-1644 confidence: high

Osiris is said to have changed from an example of a man risen from the dead into the cause of resurrection and bestower of eternal life; his dismemberment was overshadowed by belief in his perfect underworld body and posthumous fatherhood of Horus by Isis.

Osiris is called son of Ra, son of Nut and Seb, and father of Horus; Horus is established on Osiris's throne, while Osiris receives crowns, crook, and whip.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1646-1736 confidence: high

Horus, son of Osiris, is triumphant before the gods; sovereignty, dominion, throne, and rank are given or adjudged to him by decree, and celestial and terrestrial gods serve him.

Horus is identified as Osiris’s son, declared triumphant before the assembly of gods, given sovereignty over the world, assigned throne and rank by decree, and served by celestial and terrestrial gods.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1738-1814 confidence: medium

Budge states that Osiris became equal to Rā and moved from god of the dead to god of the living; Horus, begotten after Osiris's death, defeats Set, becomes heir and successor, and gains the role of avenger and intercessor.

Horus is described as begotten after Osiris's death, victorious over Set, and admitted as Osiris's heir and successor.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1959-2029 confidence: medium

The author says mummification gradually became obsolete, Osiris worship died out, Christ filled Osiris's place for Egyptian Christians, and Egyptian Christians saw Osiris as a prototype of Christ and Isis suckling Horus as a prototype of the Virgin Mary and Child.

The author says Christian Egyptians perceived Isis suckling Horus as a prototype of the Virgin Mary and her Child.
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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 1024-1081 confidence: high

Ani asks to reach everlasting heaven and the mountain of favored ones, to join shining holy beings in the underworld, and to behold Ra at eventide when Ra goes to mother Nut and sets in the west as a living being.

Nut is named as Ra's mother, Ra goes to her at eventide, and the later hymn says his mother gives him birth.
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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 1083-1148 confidence: high

Hymn addresses Temu-Harmachis rising in the horizon; the deity renews himself in the Disk within mother Hathor and illuminates the lands with turquoise rays.

Ra-Harmachis is called a divine man-child, self-begotten and self-born, renewing in Hathor and strengthened by mother Nut.
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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 427-524 confidence: high

"Thou hast received the form (_or_ attribute) of God"; and of Pepi I, "This Pepi is God, the son of God."

A king receives the form or attribute of God, and Pepi I is described as God and the son of God.
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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 651-752 confidence: medium

God is life, gives life to man, breathes life into his nostrils, is father and mother, is self-begotten and self-produced, and makes his own form and body.

The epithets call God father and mother, father of fathers and mother of mothers.
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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 speaker emits Shu and Tefnut and says that from being One he became Three; Shu and Tefnut bring forth Seb and Nut, and Nut brings forth Osiris, Horus-khent-an-maa, Sut, Isis, and Nephthya at one birth.

The speaker emits Shu and Tefnut from himself and states that from being One he became Three; the passage then gives a divine genealogy.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 848-939 confidence: high

The cited Pepi I text says: “Pepi is the son of R[=a] who loveth him,” and repeats that Rā begot, conceived, and gave birth to Pepi, who “goeth forth and raiseth himself up to heaven.”

Pepi is called son of Rā; Rā is said to have begotten, conceived, and given birth to him; Pepi goes forth and raises himself to heaven.
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Egyptian Ideas of the Future Life LIST OF ILLUSTRATIONS. / CHAPTER / I. THE CREATION / II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP; lines 235-262 confidence: medium

II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP

An illustration title describes Isis suckling Horus in a papyrus swamp.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 2838-2927 confidence: high

The hymn to Osiris praises Osiris Un-nefer as great god in Abydos, king of eternity, lord of everlastingness, eldest son of Nut and Seb, holder of crowns, crook, and whip; it says Horus is established on his throne, the world greens through him, and he endures forever as Un-nefer.

Osiris is described with royal insignia, and Horus, his son, is established on Osiris's throne.
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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

Osiris is son of Seb and Nut, husband of Isis, father of Horus, and a divine-origin king on earth; Set murders and dismembers him into fourteen pieces; Isis raises him with Thoth's formulae; Horus later defeats Set to avenge his father.

Horus, son of Osiris, grows up, fights Set, overcomes him, and avenges his father.
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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 2295-2382 confidence: high

Isis wanders in search of Osiris's body, bears and rears her child in the papyrus swamps of the Delta, suffers persecution, and is represented in statues suckling Horus.

Isis bears and rears Horus in the papyrus swamps amid sorrow and persecution, and is represented as a suckling divine mother.
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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 2384-2475 confidence: medium

The passage says the story is repeated in the Horus-Set fight; both forms originally represent the daily fight between light and darkness, later moralized as right/wrong, good/evil, and truth/falsehood, with Horus avenging his father.

Horus is said to avenge the murder of his father, and the Horus-Set conflict is later mapped to right and wrong, good and evil, and truth and falsehood.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2566-2614 confidence: medium

"HORUS, whose symbol was the hawk" and "Horus was the Sun-god, like R[=a]"; the passage also says he was later confounded with Horus son of Isis.

The passage identifies several divine parent-child relations, including Horus as son of Isis, Anubis as son of Ra or Osiris, Hu and Sa as children of Temu or Ra, Neith as mother of Sebek, and Baba as firstborn son of Osiris.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty TALES OF THE MAGICIANS / KHAFRA'S TALE / BAUFRA'S TALE / HORDEDEF'S TALE; lines 445-528 confidence: high

Dedi says the eldest of Rud-didet's three children will bring the designs; he identifies Rud-didet as wife of a priest of Ra, says she conceived three sons by Ra, and says the god promised their rule and the eldest son's high priesthood.

Rud-didet is said to have conceived three sons by Ra, and these children are promised rule over the land.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty TALES OF THE MAGICIANS / KHAFRA'S TALE / BAUFRA'S TALE / HORDEDEF'S TALE; lines 713-790 confidence: high

Rud-didet is wife of the priest of Ra; her children are sons of Ra and first three Vth Dynasty kings; the passage links this to the title "Son of Ra," priestly descent, and temple offerings, libations, and endowments.

The children of Rud-didet are called sons of Ra and first kings of the Vth Dynasty, and the commentary links this to the title "Son of Ra" and dynastic legitimacy.
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Legends of the Gods: The Egyptian Texts, edited with Translations A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN. / A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL.; lines 4168-4218 confidence: medium

A chapter heading names casting a spell on the cat. The formula hails Ra and summons him to his daughter, who has been stung by a scorpion on a lonely road; her cry reaches heaven and poison circulates through her body.

The formula summons Ra to his daughter, who has been stung by a scorpion and poisoned.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS. / THE HISTORY OF CREATION--A.; lines 2068-2142 confidence: high

The speaker restores what had been taken away, appears from plant-like clouds, creates creeping things, and recounts that Shu and Tefnut brought forth Seb and Nut, who brought forth five named gods at one birth.

Shu and Tefnut bring forth Seb and Nut, and Seb and Nut bring forth Osiris, Heru-khent-an-maati, Set, Isis, and Nephthys.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4342-4462 confidence: high

Isis says she came from the dwelling or prison where Set placed her; Thoth advises her to hide with her son and foretells the child's growth, twofold strength, succession to his father's throne, vengeance for his father, and rule as Heq of the Two Lands. The note states that he avenged Osiris by vanquishing Set.

Isis is instructed to hide with her son, and Thoth foretells the child's growth, strength, succession to his father's throne, vengeance, and rule over the Two Lands.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4464-4559 confidence: high

Gods in Isis' quarter cry for Isis to come to Horus because he is like one stung by a scorpion and wounded by the scorpion Uhat, which Antesh drove away.

Isis is called to Horus, runs to him, addresses him as her son, and protects him from poison through speech.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4561-4667 confidence: high

The speaker says he has come because of the cry of the son of Isis; the blind serpent Na has bitten the Bull; poison is commanded to come out of the afflicted person onto the ground.

Horus, son of Isis and Osiris, is bitten or stung; another formula states that the blind serpent Na has bitten the Bull.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4669-4777 confidence: high

Isis narrates that she conceived by her husband, gave birth to Horus son of Osiris in a papyrus nest or swamp, rejoiced that he would answer for his father, hid him through fear of an enemy identified in a note as Set, and went to Am to seek food.

Isis gives birth to Horus, hides and conceals him through fear of the enemy identified by the note as Set, and seeks food for him.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4669-4777 confidence: medium

Thoth says he came from heaven to protect Horus and drive away scorpion poison; the spell protects named body parts, links Horus's eyes to Shu and Tefnut, affirms his relation to Osiris and Ra, and states that enemies fall under his feet.

Horus is son of Osiris, receives his father's rank and dignity, and is valued by Isis as the one who will make answer for his father.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4780-4874 confidence: medium

A woman known in her city reassures Horus and Isis, describes a protected hidden place by an Olive-tree and mountain, says Set shall not enter, says Tem's word makes to live, and says a scorpion and the reptile Aun-ab harmed Horus.

Horus, repeatedly identified as the child and son of Isis and divine figures, is said to have been stung by a scorpion and wounded by the reptile Aun-ab, with poison found in the wound.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4780-4874 confidence: high

Isis puts her nose in Horus's mouth to check his breathing, examines his wound, finds poison, embraces him, and leaps about with him like fish on hot coals.

Isis, mother of Horus, examines him, finds poison, embraces him, laments to Ra and Osiris, and calls to heaven and the solar boat for aid.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4876-4997 confidence: high

Thoth tells Isis and Nephthys not to fear, says he has come from heaven to heal the child, and repeatedly states that Horus and the person under the knife are protected through divine forms, Isis's spells, Osiris's names, and divine attendance.

Horus is repeatedly healed and protected for his mother Isis; Isis's spells, grief, and request concerning nurses all belong to the protection and strengthening of the child.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 5000-5030 confidence: high

Horus lives for Isis; another one under the knife lives for his mother likewise; poison is made powerless; the speaker will aid at the hour of need and return evil to its sender.

Horus lives for his mother Isis, and his mother's words of power protect him and enable his movement.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 5000-5030 confidence: high

The Sektet Boat is named; the Matet/Mantchet Boat is told to travel on; Horus is counted for life; the mariners of Ra make the boat journey on.

Horus is preserved for life, defended from hostile beings, and is to take possession of the throne of the Two Lands.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER IV. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS.; lines 2566-2654 confidence: medium

Ra summons gods who came from his members, says he was struck by an unknown deadly thing, and explains that his parents hid his name in his body at birth to guard against words of power.

Ra addresses the gods as those who came into being from his members and proceeded from him, and summons his children the gods.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS.; lines 3369-3512 confidence: high

Osiris sets his son upon the great throne of his father Keb; he is beloved of mother Nut; he overthrows the Seba Fiend, slaughters his enemy, and puts fear into his adversary.

The passage connects Osiris with mother Nut, father Keb, and an unnamed son whom he enthrones.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS.; lines 3515-3565 confidence: high

She makes “the helpless members” rise, draws “his essence,” and makes “therefrom an heir.”

An heir is made from the divine essence, suckled by Isis in an unknown place, grows strong, and is identified as Horus, son of Osiris and Isis.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS.; lines 3515-3565 confidence: medium

Isis suckles the child in solitariness, none knows where his place is, and he grows in strength.

Isis suckles the child in solitariness, and Horus is named as son of Isis.
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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 5033-5125 confidence: medium

Some authors call Isis daughter of Hermes and others daughter of Prometheus; both are described as philosophically minded. Prometheus is said to have first taught mankind wisdom and foresight, while Hermes is reputed to have invented letters and music.

The passage gives alternative parentage traditions for Isis: daughter of Hermes or Prometheus according to some authors, and daughter of Keb and Nut in the Egyptian Heliopolitan doctrine; the note also names Horus as her son.
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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 5523-5629 confidence: high

The five days are called Epagomenae, 'superadded,' and observed as birthdays of the gods; the note lists Osiris, Horus, Set, Isis, and Nephthys.

The passage enumerates divine births on the five Epagomenae and gives parentage for the children.
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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 5717-5799 confidence: medium

Isis comes to her son Horus at Buto, deposits the chest remotely, and Typhon later discovers it by moonlight, recognizes Osiris, cuts the body into fourteen pieces, and scatters them.

Isis is identified as the mother of Horus, and Horus is being reared at Buto when Isis deposits the chest nearby.
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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 5802-5866 confidence: high

Osiris returns from the other world, appears to Horus, encourages him to fight, and instructs him in arms.

Osiris returns from the other world to instruct Horus, and Horus declares vengeance for his parents as the highest action.
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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 5802-5866 confidence: high

Osiris returns from the other world, appears to Horus, encourages him to fight, and instructs him in arms.

Horus is prepared for battle and fights Typhon after stating that avenging injuries to father and mother is most glorious.
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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 5802-5866 confidence: high

Isis has union with Osiris after his death and gives birth to Harpokrates, identified as Horus the Child, who is premature and lame in the lower limbs.

Isis has union with Osiris after his death and gives birth to Harpokrates, who is premature and lame.
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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 6249-6365 confidence: medium

The Nile and all moisture are called Osiris’s efflux; a water-pitcher is carried first in his processions; a fir-tree leaf represents Osiris and Egypt; Osiris is fecundity and appears in a Pamylia festival statue with a triple phallus.

Osiris is fecundity and Nile; Isis is Earth and productive faculty; Horus is offspring of Osiris/Nile and Isis/Earth; Anubis results from overflow onto barren land; Apis is begotten by a Moon ray.
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Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 308-394 confidence: high

Khepera has union with his shadow and produces Shu and Tefnut from his body; the passage cites a Pyramid Texts tradition at On and notes an older version involving masturbation; Shu and Tefnut are associated with air/dryness and liquids.

Khepera produces Shu and Tefnut; Shu and Tefnut then produce Keb and Nut, who embody atmosphere/liquids and earth/sky roles.
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Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 397-458 confidence: medium

Keb and Nut produce five gods; Osiris-Isis and Set-Nephthys marry before birth and produce sons; Osiris is identified as Ausares, essence of primeval matter, and as ancestral benefactor and saviour.

The passage describes five gods born from Keb and Nut, with two divine pairs married before birth and producing sons.
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Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 397-458 confidence: high

Men and women arise from the god's body and tears; the god creates creeping things; living creatures reproduce their species and fill the earth.

Men and women arise directly from Khepera or Neb-er-tcher when he places his members together and tears from his eyes fall upon them.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1744-1812 confidence: high

The spell addresses Ra, asking him to come to his daughter, stung by a scorpion on a lonely road, and cause the poison to leave her body; the passage suggests Isis may have been stung.

Ra is entreated to come to his daughter after she is stung by a scorpion and to cause the poison to leave her body.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1814-1894 confidence: high

The narrative is introduced as Isis's account of troubles; Set murders Osiris, confines Isis, and Thoth advises the pregnant Isis to hide, bear her child secretly, and expect him to inherit his father's throne.

Thoth instructs Isis to hide with her unborn child, bear him secretly, and promises that Horus will succeed to his murdered father's throne.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1814-1894 confidence: high

Horus is reported killed by the scorpion Uhat while Isis is away performing a ceremony for Osiris; Uhat, sent by Set, enters Horus's hiding-place in Sekhet-An and stings him to death.

Horus, the hidden divine child and destined heir, is killed by Uhat, a scorpion sent by Set into the hiding-place.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1814-1894 confidence: high

Isis's lament draws nearby people; she tests Horus for breath, sees poison in the wound attributed to Aun-Ab, embraces him, and begins repeated laments that Horus is bitten.

Isis examines Horus, recognizes his death by poison, clasps him, and utters repeated laments naming him as divine child, heir, and avenger.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1896-1940 confidence: high

Thoth promises Ra as Horus's advocate, credits Isis's words of power with lifting Horus, and says Isis's spells made the sun stand still and raised the dead.

Thoth says the words of power of Horus's mother lifted his face, enable his movement, and terrify powers above; Isis's spells are said to stop the sun and raise the dead.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1896-1940 confidence: high

The gods in heaven move from terror at Horus's death to songs of joy; Isis rejoices because Horus can avenge his father and occupy his throne.

Horus's restoration renews Isis's hope that he will avenge his father and occupy the throne, and Thoth promises to ensure his succession to the Throne of the Two Lands.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE.; lines 1605-1660 confidence: medium

Khnemu speaks to the king: "I am Khnemu, who made thee. My hands knitted together thy body and made it sound, and I gave thee thy heart."

Khnemu tells the king that he made him, knitted his body, and gave him his heart; the decree later perpetuates Tcheser's name in the temple.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS.; lines 1943-2026 confidence: high

Isis bore her son in the Swamps of the Delta, reared and watched over him until he could fight and vanquish his father's murderer, and seated him on his father's throne.

Isis bears Horus in the Swamps of the Delta, rears and watches over him until he defeats his father's murderer.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS.; lines 1943-2026 confidence: high

Isis bore her son in the Swamps of the Delta, reared and watched over him until he could fight and vanquish his father's murderer, and seated him on his father's throne.

Horus fights and vanquishes his father's murderer, and Isis seats him on his father's throne.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS.; lines 2028-2065 confidence: high

Osiris/Sarapis, Isis, Anubis the physician, and Harpokrates, child of Osiris and Isis, are said to become principal objects of worship while older Egyptian gods fade into oblivion.

Harpokrates is identified as the child of Osiris and Isis.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE HISTORY OF CREATION--B. / THE BOOK OF KNOWING THE EVOLUTIONS OF RA, AND OF OVERTHROWING APEP. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / CHAPTER I.; lines 2258-2343 confidence: medium

Nu says to Ra: “Thou art the god who art greater than he who made thee” and tells him to let his Eye go against those who uttered blasphemies.

Nu addresses Ra as son, and Nut addresses Nu as father before becoming the cow who carries Ra.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE HISTORY OF CREATION--B. / THE BOOK OF KNOWING THE EVOLUTIONS OF RA, AND OF OVERTHROWING APEP. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / CHAPTER I.; lines 2344-2377 confidence: high

Ra tells his son Shu to stand under his daughter Nut, guard the supports and the millions in darkness, take the goddess on his head, and nurse her; the passage then derives customs of nursing and carrying from this act.

Ra calls Shu his son and Nut his daughter, and assigns Shu a role toward Nut.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE HISTORY OF ISIS AND OSIRIS. / THE HISTORY OF CREATION--A. / THE HISTORY OF CREATION--B. / THE BOOK OF KNOWING THE EVOLUTIONS OF RA, AND OF OVERTHROWING APEP.; lines 2145-2214 confidence: high

The speaker says he emitted Shu and Tefnut, and from being one god became three gods; the two other gods sprang from him and were raised from Nu.

The speaker emits Shu and Tefnut; Shu and Tefnut then bring forth named deities who produce offspring.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV.; lines 1249-1361 confidence: high

Horus, son of Isis and flesh and bone of Osiris, succeeds to the throne of his grandfather Keb; divine assemblies at Heliopolis acknowledge him, and Neb-er-tcher approves.

Horus is identified through Isis, Osiris, and Keb as he takes his grandfather's throne.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN. / A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE.; lines 4030-4151 confidence: low

The narrator wakes at the mention of crops, regains courage, and makes a decree in the temple of his father Khnemu.

The king calls Khnemu his father when making the decree in Khnemu's temple.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS.; lines 1112-1195 confidence: high

“LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS”; “The Procreation of Horus, son of Isis.”

The passage identifies Horus as son of Isis and Osiris and recounts his production from Osiris's essence by Isis.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS.; lines 1198-1246 confidence: high

Isis comes to Osiris rejoicing in love; union occurs, seed enters her, she conceives in the form of Septet/Sothis, and Horus-Sept issues from Osiris in the form of Horus dwelling in that star.

Isis unites with Osiris, conceives in the form of the star Septet/Sothis, and Horus-Sept issues from Osiris as Horus.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS.; lines 1198-1246 confidence: high

Horus avenges Osiris, gives him his Eye, enables possession of the Urert Crown, presents and collects Osiris's members completely, and Thoth seizes and slays Osiris's enemy and companions.

Horus is identified as the son who avenged his father, gives Osiris his Eye, and collects Osiris's members completely.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN.; lines 3568-3680 confidence: high

The royal protocol calls the king a Mighty Bull, son of Amen, born of Mut, begotten of Heru-khuti, and says he gave commands while in the egg.

The king's sovereignty is framed through divine parentage and extraordinary prenatal authority in the royal titulary.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER II. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER III.; lines 2421-2448 confidence: medium

The speaker orders action against Seb's worms or serpents, notes their magical powers, and tells Seb to ask Nu to keep ward over serpents in earth and water.

Nu is called the divine speaker's father, Seb is appointed father to the serpents, and Osiris is identified as Seb's son.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK.; lines 2729-2820 confidence: high

Ra-Harmachis commands Heru-Behutet, son of Ra, to overthrow the enemies; Heru-Behutet flies into the horizon as the great Winged Disk and attacks enemies in heaven so forcefully that they cannot see or hear and destroy one another.

Ra addresses Heru-Behutet as son of Ra, says he proceeded from him, and commands him to overthrow the enemies.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK.; lines 2822-2894 confidence: medium

Heru-Behutet makes an overthrow; places and divine names are associated with the events; the enemies flee north; Ra-Harmachis calls Heru-Behutet his exalted son, and the acacia and sycamore are named as sanctuary trees.

Ra-Harmachis calls Heru-Behutet his exalted son during the pursuit and defeat of the enemies.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK.; lines 2897-2983 confidence: medium

Ra says, "O Horus, thou Winged Disk," praises the deed of valour, and says that the district has been cleansed; Thoth explains the name of Heru-Behutet's palace and priest.

Ra is addressed as father in relation to Heru-Behutet's action; Isis and her son Horus act against Set; Isis asks for the Winged Disk as an amulet for her son.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX.; lines 992-1081 confidence: medium

Set curses Horus; Thoth names him Nehaha-her. Horus wounds, clubs, fetters, and drags Set to Ra; Ra praises Horus and assigns Set and his fiends to Isis and Horus; Horus beheads them and Isis appoints Horus of Behutet as protector of her son.

Isis appoints Horus of Behutet to be protecting deity of her son Horus, and Ra is identified as father in the renewed conflict episode.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK.; lines 846-927 confidence: high

The editor says the legend describes conquest by an early king; because Egyptian kings were called Horus, Edfu priests attributed the conquest to Horus of Behutet, while Ra is assumed to reign on earth and to have delegated power to a sonlike successor.

Ra addresses Heru-Behutet as his son and commands him to slay the rebels; the introduction also says the legend treats Ra's successor as his son.
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Legends of the Gods: The Egyptian Texts, edited with Translations VII. THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / VIII. THE LEGEND OF THE DEATH AND RESURRECTION OF HORUS / IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE:; lines 166-205 confidence: medium

“XIV. The Procreation of Horus, son of Isis.”

A caption names the procreation of Horus and identifies him as son of Isis.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 864-957 confidence: high

Great papyri of the Book of the Dead begin with a Hymn to Ra; Ra is called King of the Gods, Egyptian kings are described as Sons of the Sun, and the hymn is supposed to be sung by the deceased.

The passage links kingship to divine descent: Egyptian kings are described as Sons of the Sun, Ra has sky parents, Osiris is son of Nut and Geb, and Horus as Osiris' son is seated on the throne.
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The Book of the Dead CHAPTER VII / CHAPTER VIII / CHAPTER IX / FOOTNOTES; lines 1204-1232 confidence: medium

He was according to one legend the firstborn son of Osiris.

The passage states that an unnamed male figure was, according to one legend, the firstborn son of Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I A,WVNA / DEIFICATION OF THE DEAD / DEIFICATION OF THE DEAD / THE GODS OF HERMOPOLIS 113; lines 5427-5503 confidence: high

Local triads are described as three-member groups formed by a local deity and two associated deities; generally two members were gods, one older and one younger, and the third was a goddess, wife or female counterpart of the older god. The younger god was the son and possessed the father's attributes and powers.

The triad is explicitly structured around an older god, his goddess wife or counterpart, and a son who possesses the father's powers and is expected to succeed to his rank and throne.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I AAAAAA I / EGYPTIAN TEXT WITH TRANSLITERATION AND TRANSLATION / DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND; lines 18498-18604 confidence: medium

The passage describes speech before a figure or title sequence: father of the firstborn gods, king, maker of men, and maker of rational beings.

A title sequence calls a figure father of the firstborn gods, king, maker of men, and maker of rational beings.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I AP-REHUI 427 / CHAPTER XIV / HATHOR 429 / HATHOR 431; lines 21081-21133 confidence: medium

The passage says Hathor was "the mother of her father," "the daughter of her son," that heaven, earth, and the Underworld were under her rule, and that she was the mother of every god and goddess.

The passage describes Hathor as mother of her father and daughter of her son.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I APIS BULL AND RAM OF MENDES 27 / ANIMAL WORSHIP NOT TOTEMISM 29 / THE GODDESS NIT 31 / KING UNAS AS A GOD 33; lines 1431-1513 confidence: high

The general rendering says the sky rains, stars tremble, Aker’s bones tremble, and attendants flee when Unas rises in heaven like a god who lives on fathers and mothers; Unas is lord of wisdom, son of Tem, stronger than his father, accompanied by doubles, with conquered enemies beneath his feet, uraei on his brow, a serpent-guide before him, and protective powers.

Unas is declared son of Tem and stronger than the father who gave him birth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ASAR-HAPI OR SERAPIS / SEKHET-MEHENET 515 / SEKHET, BAST, PAKHT 517 / SEKHET-BAST-RA 519; lines 24816-24894 confidence: high

Nefer-Tem is identified as the third member of the Memphite triad and as child of Ptah and Sekhet, Ptah and Pakht, or Ptah and Bast; he is usually represented as a man holding divine objects such as a sceptre surmounted by plumes.

Nefer-Tem is described as child of Ptah and Sekhet, Ptah and Pakht, or Ptah and Bast, and as the third member of the Memphite triad.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I BAST 445 / BAST 447 / FESTIVALS OF BAST 449 / I I I I I; lines 22504-22569 confidence: high

Under the name Ament-Ra, the goddess is seen suckling Horus and also appears as a ram-headed goddess wearing the Atef crown.

Ament, receiving Net’s attributes, is described as fashioning the company of the gods, being mother of Ra, giving birth to Horus, and suckling Horus under the name Ament-Ra.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I BAST 447 / FESTIVALS OF BAST 449 / I I I I I / HORUS THE ELDER 467; lines 22572-22650 confidence: medium

The passage reports Egyptian texts making Heru-ur son of Ra and Hathor, while Plutarch makes him son of Kronos and Rhea, equated with Seb and Nut, and brother of Osiris; it also notes late identification of Horus son of Isis with Horus the Elder.

Heru-ur is said to be son of Ra and Hathor in Egyptian texts, while Plutarch gives a different parentage through Kronos/Rhea, equated here with Seb/Nut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I BOATS OF THE SUN 323 / RA AND APEP 325 / RA AND APEP 327 / RA WORSHIP 329; lines 14605-14687 confidence: high

The Westcar Papyrus is summarized as saying Userka-f, Sahu-Ra, and Kakaa were sons of Ra by Rut-tetet, wife of a priest of Ra of Sakhabu; Isis, Nephthys, Meskhenet, Heqet, and Khnemu brought them into the world and decreed their sovereignty.

Ra or Amen-Ra is repeatedly presented as father of kings and queens, including named Vth Dynasty rulers and children born in royal-birth scenes.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAPTER VIII / I I I I I / I I I I I / I I I I 1; lines 13338-13961 confidence: high

The first-person creator says he became from one god into three gods; Shu and Tefnut were raised into being in the inert watery mass, and the creator's eye was brought back to him in their train.

The creator says he becomes from one god into three gods and that Shu and Tefnut come into being from himself through spitting and emission.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAPTER VIII / I I I I I / I I I I I / I I I I 1; lines 13338-13961 confidence: high

Shu and Tefnut give birth to Seb and Nut; Seb and Nut give birth to Osiris, Horus-Khent-an-maati, Set, Isis, and Nephthys, one after another, and they multiply on earth.

The passage lists successive divine births: Shu and Tefnut give birth to Seb and Nut, and Seb and Nut give birth to Osiris, Horus-Khent-an-maati, Set, Isis, and Nephthys.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I COMPANIES OF THE GODS 87 / SUBSTANCE OF THE GODS 89 / THREE COMPANIES OF THE GODS 91 / THE COMPANIES OF THE GODS 93; lines 4464-4576 confidence: high

Tem/Tern is described as Father-god, lord of heaven, and begetter of the gods; Neith receives feminine counterpart titles and is said to be self-produced, to have given birth to Ra, and to have brought forth herself in primeval time.

Tem is described as begetter of the gods, and Neith is described as giving birth to Ra.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CULT OF HELIOPOLIS 333 / HYMNS TO RA 335 / HYMN TO RA 337 / THE PRAISES OF RA 339; lines 15030-15117 confidence: high

Ra is made strong each day by mother Nut, passes through the heights of heaven with joy, and the Lake of Testes is content.

Nut is named as Ra's mother and is said to make him strong each day.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DEIFICATION OF THE DEAD / A,WVNA / DEIFICATION OF THE DEAD / DEIFICATION OF THE DEAD; lines 5367-5424 confidence: high

Ra-meri is called the son of Ra who loves him; Ra sends forth Ra-meri; Ra conceives Pepi and gives birth to Pepi; each statement is paired with his coming forth and rising to heaven.

Ra-meri is called son of Ra, and Ra is said to have conceived and given birth to Pepi.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DEIFICATION OF THE DEAD / DEIFICATION OF THE DEAD / THE GODS OF HERMOPOLIS 113 / POLYTHEISM AND MONOTHEISM 115; lines 5506-5578 confidence: high

In the Heliopolitan theogony, priests asserted that Tem produced Shu and Tefnut, the two gods issuing from himself, by masturbation.

Tem is said to produce Shu and Tefnut from himself, making him the producing deity and them the produced deities within the Heliopolitan theogony.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FESTIVALS OF BAST 449 / I I I I I / HORUS THE ELDER 467 / HORUS THE YOUNGER 469; lines 22653-22721 confidence: medium

Heru-p-khart is son of a Horus god and Rat-tauit; Rat-tauit brought him in a birth chamber at Qemqem and seems to have been worshipped there as a hippopotamus.

Heru-p-khart is the son of a Horus god and Rat-tauit and is associated with a birth chamber in Qemqem; Rat-tauit is his goddess mother.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I GODS OF THE PYRAMID TEXTS / GODS OF THE PYRAMID TEXTS 81 / GODS OF THE PYRAMID TEXTS / GODS OF THE PYRAMID TEXTS; lines 4031-4145 confidence: medium

The Shemsu Heru, or Followers of Horus, minister to Horus, son of Isis, and help him perform duties for the benefit of the dead.

Horus is explicitly identified as son of Isis.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I GODS OF THE PYRAMID TEXTS / THE GOD OF FOUR FACES 85 / COMPANIES OF THE GODS 87 / SUBSTANCE OF THE GODS 89; lines 4302-4384 confidence: medium

In Book of the Dead Chapter lxxxv, the deceased wishes to identify himself with divine substance, calls himself eldest son of the divine pautti, and claims an everlasting body and eternal creations.

The deceased speaker calls himself the eldest son of the divine pautti.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I GODS OF THE PYRAMID TEXTS 81 / GODS OF THE PYRAMID TEXTS / GODS OF THE PYRAMID TEXTS / THE GOD OF FOUR FACES 85; lines 4148-4226 confidence: high

Pepi is called son of the Scarab born in Hetepet and offspring of Seb; he is also described as being between the legs of Khent-maati on nights associated with guarding bread and fashioning arrow-heads.

Pepi is identified as son of the Scarab and offspring of Seb.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR OF THE DEAD 437 / NEKHEBET 489 / UATCHET 441 / UATCHET 443; lines 21539-21622 confidence: medium

In Chapter XVII, a god protects Uatchet's son Horus by shaking hair over him; Uatchet appears as a serpent twined around papyrus and is called the Eye of Ra.

The deceased says he was conceived by Sekhet and born by Nit or Neith; Horus is also called Uatchet's son.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489 / UATCHET 441; lines 21456-21536 confidence: high

Isis retreats to papyrus swamps after conceiving, remains hidden until Horus is born, Set fails to find her because plants screen her, and Uatchet visits and helps her.

Isis conceives, hides in papyrus swamps until the birth of Horus, and is screened from Set while Uatchet helps her.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489 / UATCHET 441; lines 21456-21536 confidence: medium

Uatchet/Uatchit is described as a goddess worshipped under serpent form, identified with Isis at an early period, and associated with the worship of Horus, son of Isis, at Per-Uatchet.

Horus is identified as the son of Isis and as the one who becomes the avenger of his father.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HELIOPOLIS 331 / CULT OF HELIOPOLIS 333 / HYMNS TO RA 335 / HYMN TO RA 337; lines 14944-15027 confidence: high

Ra moulds his limbs and brings them forth without birth-pangs; the speaker asks to enter everlasting heaven, the mountain of favored ones, and the company of shining beings in the Underworld, and adores Ra at his western setting.

Ra is born without birth-pangs, given birth by a mother, renewed within Hathor, self-begotten and self-born, and sprung from the water of Nu.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HIEROGLYPHIC TEXT WITH TRANSLITERATION AND / TRANSLATION / A I I I I / T III; lines 17204-17321 confidence: medium

The speaker asks that his children, the gods, be brought to him; they are mighty of words, skilful with their mouths, and their powers reach to heaven.

The speaker calls for his children, the gods, and Isis later addresses him as father god.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET / HORUS OF BEHUTET / O J.I / HORUS OF BEHUTET 477; lines 22976-23071 confidence: high

After suppressing rebellion and returning to Edfu, the ruler deputes his son Heru-Behutet to continue the war; Heru-Behutet flies to heaven in the form of a winged disk and is called great god, lord of heaven.

Heru-Behutet is deputed by his father to continue the war, defends his father's authority, and receives cultic titles and recognition.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 479 / HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485; lines 23317-23396 confidence: high

Heru-sa-Ast-sa-Asar is glossed as Horus, son of Isis, son of Osiris; he represents the rising sun and is compared by the author to Apollo for the Greeks in that respect.

Heru-sa-Ast-sa-Asar is son of Isis and Osiris and is described as the offspring and lawful successor of the dead man-god Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487; lines 23399-23481 confidence: high

Isis, distressed at Osiris’s death and equipped with words of power, searches for his body, laments him, uses her hair and wings, brings his body into activity, unites with him, conceives Horus, and bears him in a secret place.

Isis finds Osiris’s dead body, brings it into activity, is united with him, and becomes pregnant with Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487; lines 23399-23481 confidence: high

Horus begins to avenge the death of Osiris and is referred to as Horus, avenger of his father.

Horus is identified as avenging the death of his father Osiris and later fights Set.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487 / HORUS, SON OF ISIS 489; lines 23484-23592 confidence: high

Horus performs filial duties for Osiris, carefully overseeing ceremonies for the deceased god, including mummification, swathing, and the placing of amulets; his filial affection is described as a pattern for pious Egyptians.

Horus’s care for Osiris’s mummification, swathing, amulets, and rites is presented as exemplary filial affection.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487 / HORUS, SON OF ISIS 489 / HORUS, SON OF ISIS 491; lines 23595-23666 confidence: medium

In the Book of the Dead the four children of Horus are prominent; the deceased seeks their aid by offerings and prayers, and funerary processions, sacrifices, ritual equipment, containers, and repeated formulae are arranged in fours.

The passage calls the group the four children of Horus and describes their protective functions for the deceased.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS THE ELDER 467 / HORUS THE YOUNGER 469 / HARMACHIS / HORUS OF BEHUTET 473; lines 22798-22841 confidence: high

Heru-hekennu is said to be the son of Bast, worshipped at Netert and Het-Nefer-Tem, and usually depicted as a hawk-headed man with a solar disk encircled by a serpent; his exact attributes are unknown.

Heru-hekennu is explicitly said to be the son of the goddess Bast.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS, SON OF ISIS 487 / HORUS, SON OF ISIS 489 / HORUS, SON OF ISIS 491 / HORUS, SON OF ISIS 493; lines 23669-23707 confidence: high

Horus, son of Isis, has numerous depictions, absorbs attributes of other Horus gods, and is represented as a child on a lotus with finger to lips, side lock, and crowns of South and North.

The central deity is repeatedly identified as Horus, son of Isis.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS, SON OF ISIS 491 / HORUS, SON OF ISIS 493 / HORUS, SON OF ISIS / HARPOCRATES 495; lines 23779-23861 confidence: high

Horus the Child is described as son and successor of Horus the Elder and of Osiris; attributes of older Horus gods were transferred to the son of Isis and Osiris.

Horus the Child is explicitly described as son and successor of Horus the Elder and of Osiris, and as son of Isis and Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS, SON OF ISIS 493 / HORUS, SON OF ISIS / HARPOCRATES 495 / HARPOCRATES 497; lines 23864-23934 confidence: high

"the father of Mesthi, Hapi, Tuamutef, and Qebh-sennuf is Horus, and their mother is Isis."

The passage names Horus as father and Isis as mother of Mesthi, Hapi, Tuamutef, and Qebh-sennuf.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I I / I I I I 1 / I I I I 4 / CHAPTER IX; lines 14320-14351 confidence: medium

Heru’s worship is called the oldest in Egypt; Ra and the personifications of his forms are called the greatest of the Egyptian gods, and Ra is called the true father of the gods.

Ra is explicitly called the true father of the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I I / I I I I I / I I I I 1 / I I I I 4; lines 13963-14317 confidence: medium

The passage says the speaker became from one god into three because 'from myself two gods came into being,' and names 'Shu and Tefnut' as raised 'from out of Nu (i.e., the inert ... primeval watery abyss).'

The speaker says he became from one god into three when two gods came into being from himself.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I I / I I I I I / I I I I 1 / I I I I 4; lines 13963-14317 confidence: high

'Gave birth Shu [and] Tefnut to Nut, Osiris, Heru-khenti-an-maati, Set, Isis, Nephthys.'

Shu and Tefnut give birth to Nut, Osiris, Heru-khenti-an-maati, Set, Isis, and Nephthys.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I IIIIIIIII / HYMN TO PTAH-TANEN / HYMN TO PTAH-TANEN 511 / ASAR-HAPI OR SERAPIS; lines 24541-24652 confidence: high

The Serapeum is said to have been discovered by Mariette in 1868, to have a name including Asar-Hap, and to be the centre of Seker’s worship; Pa-penat is the centre of Bast’s worship, Osiris is adored in Hekennut and Uafet, and Ptah, Sekhet, and I-em-hetep have exclusive temples.

Sekhet is described as Ptah’s female counterpart, sister and wife, and mother of his son Nefer-Tem; I-em-hetep is elsewhere described with Ptah and Sekhet as their son.
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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: high

Egyptian views are said to be uncertain, but allusions indicate later divine pairs are offspring or attributes of Nu and Nut; Nu/Nut are watery male/female powers, Heh/Hehut represent eternity, and a third pair personifies Darkness; primeval material is boundless water with life-germs, enveloped in darkness.

The passage describes divine pairs as male and female powers, offspring, or attributes of the first pair, with later pairs representing eternity and darkness.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I LAKHMU AND LAKHAMU 289 / THE PRIMEVAL SPIRIT 291 / PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297; lines 12492-12568 confidence: high

Tem departs to Annu, performs a self-directed procreative act, produces Shu and Tefnut, and the two children place Pepi among the gods in Sekhet-hetepet.

Tem and Khepera are both described as producing Shu and Tefnut from themselves without a female counterpart being present in the explanation.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I NOME-GODS 99 / NOME-GODS / OSIRIS 103 / RA AND AMEN 105; lines 5016-5094 confidence: medium

Each college of priests asserted its god was father of all other gods and creator of heaven and earth; neighboring priesthoods were generally allowed to make their own claims.

Each nome priesthood claims its god as father of all other gods and creator of heaven and earth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ONENESS OF THE GODS 133 / THE GREAT SELF-CREATED GOD / HENOTHETSM 135 / POLYTHEISM AND MONOTHEISM 137; lines 6837-6923 confidence: medium

The passage states that priests and theologians believed God was One and existed under innumerable forms, then compares this with Hebrew scriptural commandments and Israelite practice.

In the Hebrew comparison, God is represented in the midst of His sons, and the passage cites sons of God and God of gods formulas.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I OSIRIS 103 / RA AND AMEN 105 / SUBDIVISIONS OF HEAVEN 107 / IJEIFICATION OF THE DEAD 109; lines 5174-5210 confidence: medium

The deceased's right side belongs to Horus and left side to Set; he is placed in divine kinship relations; Horus gives his Eye and ha or double and remains with him; the Bull of the JSTine widens his dominions among the gods.

The deceased is described as son, brother, and father in relation to named gods and goddesses.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I OSIRIS AND IMMORTALITY 153 / EGYPTIAN RELIGION 155 / THE FOUR PILLARS OF HEAVEN 157 / THE ASHEMU AND HENMEMET 159; lines 7755-7847 confidence: low

In the extract, heaven is asked to stretch out its hand to Pepi Nefer-ka-Ra; Pepi comes forth into heaven, penetrates Qebhu, pays homage to his father, and rises like Horus and the sun.

Pepi pays homage to his father, and the father grants him to rise like the sun.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299 / POWER OF THE NAME 301; lines 12655-12786 confidence: high

In Nu the creator finds no place to stand, works a spell on his heart, lays a foundation, makes things, emits Shu and Tefnut, and becomes three from one.

The creator emits Shu and Tefnut and states that from being one god he became three.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299 / POWER OF THE NAME 301; lines 12789-12899 confidence: high

The passage concludes that Shu and Tefnut gave birth to Seb, Nut, Osiris, Heru-khenti-an-maati, Set, Isis, and Nephthys; their offspring increase and multiply, invoke Khepera's name, overthrow enemies, and create words of power.

Shu and Tefnut give birth to a sequence of named gods whose offspring increase and multiply.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299 / POWER OF THE NAME 301; lines 12901-12915 confidence: medium

From this place the god produces Shu and Tefnut, resulting in the immediate creation of light and the dispersion of darkness.

The self-existent god produces the gods Shu and Tefnut, and their production leads to light and the dispersion of darkness.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I POWER OF THE NAME 301 / THE CREATION OF MAN 307 / CHAPTER VIII / I I I I I; lines 13230-13335 confidence: low

"I sent forth issue ... in the form of Shu"

Nu is called 'my father,' and Shu and Tefnut are described as forms emitted by the speaker.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PRECEPTS OF KHENSU-HETEP / PRECEPTS OF KHENSU-HETEP / ONENESS OF THE GODS / ONENESS OF THE GODS; lines 6463-6579 confidence: medium

The primeval source is said to have given birth to the two companies of gods; every god came into being through him; he is described as one alone.

The fragment says the primeval source gave birth to two companies of gods and that every god came into being through him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 325 / RA AND APEP 327 / RA WORSHIP 329 / HELIOPOLIS 331; lines 14690-14776 confidence: high

Piankhi stood alone, pushed back the bolt, opened the tabernacle doors, saw his father Ra in the Het-Benbenet, and adored the Matet Boat of Ra and the Sektet boat of Tem.

Piankhi sees 'his father Ra' in the shrine, seals the doors with the king's seal, and commands that no other king enter or stand there.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353 / KHEPERA 355 / THE FATHER OF THE GODS 357; lines 15867-15949 confidence: high

Khepera is described as a beetle who produced himself and begot, conceived, and brought forth Shu and Tefnut.

Khepera produces himself, brings forth Shu and Tefnut, and is called father or creator of the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SEFKHET-AABUT 425 / AP-REHUI 427 / CHAPTER XIV / HATHOR 429; lines 21001-21078 confidence: medium

In Heliopolitan theology Hathor is called mother of the light; the birth of light is the first act of creation, followed by her production of aspects of Shu and Tefnut, while an older tradition assigns their begetting and production to Temu.

Hathor’s next creative act is said to produce aspects of Shu and Tefnut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SEKHET-MEHENET 515 / SEKHET, BAST, PAKHT 517 / SEKHET-BAST-RA 519 / FORMS OF NEFER-TEM 521; lines 24897-25009 confidence: medium

Late texts identify Nefer-Tem with multiple gods; the passage then introduces I-em-hetep as another son of Ptah, a member of the Memphite triad, and a god sharing attributes with Greek Aesculapius.

I-em-hetep is described as a son of Ptah and as part of the Memphite triad; the passage also notes shifting maternal identifications for Nefer-Tem in late texts.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SLAYER AND EATER OF THE GODS 51 / SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS 53 / SLAYER AND EATER OF THE GODS 55; lines 2674-2800 confidence: medium

The deceased is called son of God, child of Sothis, brother of the Moon, and husband of Isis; his flesh and bones are gathered, his material body is reconstructed, his limbs function, and he lives as the gods live.

The deceased is called son of God, child of Sothis, and brother of the Moon.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TEM OF HELIOPOLIS 349 / RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353 / KHEPERA 355; lines 15755-15864 confidence: medium

Budge summarizes a creation text: Ra came into being as Khepera from the primeval watery mass of Nu, made a place to stand by means of his soul, and created Shu and Tefnut, from whom other gods proceeded.

Shu and Tefnut are created by Ra/Khepera, and the other gods proceed from them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE ASHEMU AND HENMEMET 159 / THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165; lines 8018-8093 confidence: medium

The passage says families and wives of deceased kings are not mentioned in the Pyramid Texts, then cites Isis coming to king Teta, uniting with him, conceiving like the star Sept, and giving birth to Horus Sept.

The passage reports Isis coming to king Teta, uniting with him, conceiving like the star Sept, and giving birth to Horus Sept.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE CIRCLES OF THE TUAT 241 / THE TENTH HOUR / THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257; lines 10818-10939 confidence: medium

The author explains the allusion as concerning Osiris's death and burial, with Horus arranging the ceremonies and mummification details through filial care.

The passage explicitly says Horus carried out arrangements for ceremonies and mummification details connected with the death and burial of Osiris, through the loving care of Osiris's son.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE GODS OF HERMOPOLIS 113 / POLYTHEISM AND MONOTHEISM 115 / NOTION OF DIVINE UNITY 117 / EGYPTIAN MONOTHEISM 119; lines 5672-5751 confidence: medium

The cited religious extracts address dead kings: God calls Teta; Pepi receives the attribute or form of God; Nut sets Pepi to be as God; Pepi is described as God, the son of God.

The cited passages say Pepi receives the form of God, is set by his mother Nut to be as God, and is God, the son of God.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I / DIVINE ORIGIN OF KINGS 3; lines 151-233 confidence: medium

The passage contrasts other nations' divine creation beliefs with the Egyptian claim of being issue of the creator God, and describes succession from gods to demi-gods to Manes to kings with divine nature.

The Egyptians are said to have believed they were the issue of the great God who created the universe and were of directly divine origin.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE HEART AND WORDS OF POWER 43 / APPENDIX TO CHAPTER I / UNAS, THE SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS; lines 1965-2028 confidence: high

“his father ; he (i.e., Tem) begot him [and] he became stronger than he.”

Tem is called Unas’s father and is said to have begotten him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 341 / THE PRAISES OF RA 348 / THE PRAISES OF RA 345 / THE PRAISES OF RA 347; lines 15384-15458 confidence: medium

The commentary says Ra’s relations with Osiris were those of a god, a father, and an equal; Osiris is described as part god and part man, the cause and type of immortality for man, and a king over Egypt.

The commentary says Ra’s relation with Osiris was that of a god, a father, and an equal.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349 / RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353; lines 15659-15752 confidence: medium

Two female counterparts are attached to Tem. Iusaaset is called mistress of Annu and Eye of Ra; as wife of Tem she is mother of Shu and Tefnut. She is depicted holding a sceptre and life sign and wearing a vulture headdress with uraeus, disk, and horns.

Iusaaset is described as wife of Tem and mother of Shu and Tefnut; Nebt-hetep is presented as a related form of Iusaaset and as mistress of the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 348 / THE PRAISES OF RA 345 / THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349; lines 15461-15535 confidence: medium

"Tem the father" stretches out his hand to Pepi I and sets him at the head of the gods, where he judges the great and the wise.

The passage refers to judgment on behalf of father Ra and to Tem as father who elevates Pepi I; it also states that Tem was regarded as father of the human race.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRIMEVAL SPIRIT 291 / PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299; lines 12571-12652 confidence: high

Tefnut is Shu's counterpart representing rain, dew, and moisture; Shu and Tefnut proceed from Khepera; creation of Shu makes space between heaven and earth for the Eye of Nu to rise from waters and shine; Shu is sometimes identified with light; Nu is identified with Khepera.

Shu and Tefnut are called twin gods proceeding from Khepera and are later the pair that produces additional gods and goddesses.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEKER BOAT / SEKER OR HENNU BOAT 505 / PTAH-SEKER-ASAR 507 / HYMN TO PTAH-TANEN; lines 24343-24371 confidence: high

The hymn addresses Ptah-Tenen with homage, calling him a great god with hidden form, saying he opens his soul and awakens in peace, and naming him father of the fathers of all the gods and Disk of heaven.

The hymn calls Ptah-Tenen father of the fathers of all the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489; lines 21368-21453 confidence: high

Nekhebet is a form of the primeval abyss that brought forth light and is called father of fathers, mother of mothers, existent from the beginning, and creatrix of the world.

Nekhebet is described as the primeval creative power, creatrix of the world, mother of the Sun-god, and therefore mother of the king of Egypt.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WORD NETER / THE PRIMITIVE GOD 75 / GODS OF THE EARLIEST DYNASTIES 77 / GODS OF THE PYRAMID TEXTS; lines 3724-3793 confidence: medium

Sebek is styled son of Net and called lord of Barn; the author states that, if XVIIIth Dynasty texts are correct, the place-name is misspelt and must be identical with Bakhau of the Book of the Dead.

Sebek is explicitly styled son of Net.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WORD NETER 67 / THE WORD NETER 69 / THE WORD NETER 71 / THE WORD NETER; lines 3361-3430 confidence: medium

“Behold thy son Horus, to whom thou hast given birth. He hath not placed this Pepi at the head of the dead, but he hath set him among the gods neteru.”

The cited text identifies Horus as a son born to an unnamed addressee.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 21793-21880 confidence: high

Brugsch is cited for the statement that the great triad of Bubastis consisted of Osiris, Bast, and their offspring.

The great triad of Bubastis is explicitly listed as Osiris, Bast, and their offspring.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 21995-22098 confidence: high

The sarcophagus passage declares that Net "came forth from the god, and that the god came forth from her."

Net is said to come from the god and the god from her, and Budge states that she was thought both mother and daughter of Ra.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22101-22242 confidence: high

The passage states that as Isis she was first to give birth to a god; as Hathor she was the great cow who gave birth to Ra; she is called the great goddess, mother of all the gods, and Rat, the female Sun, lady of heaven and mistress of all gods.

Net is repeatedly described as mighty mother, mother of all gods, first birth-giver, and the one who gave birth to Ra when nothing else had been born.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22245-22416 confidence: medium

Net is described as an eternal self-existent female principle who brought forth Ra without a husband and supplied the male germ; the passage concludes, “Thus Net was the prototype of partheno-genesis.”

Net is said to have brought forth her son Ra without a husband and to have supplied both the substance and male germ for his production.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22419-22501 confidence: high

Net's funerary attributes are linked to Osiris; she is regarded as his mother, Sais is called his city, and festivals commemorate his embalming, bandaging, burial, lamps, and spring birthday as son of Isis-Net.

Net is called Mother of mothers, mother of Osiris, mother of Ra, mother of Tutu, and mother of Amen-Ra; she is also said to have existed before anything else and created what exists.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I WORSHIP OF THE BULL / APIS BULL AND RAM OF MENDES 27 / ANIMAL WORSHIP NOT TOTEMISM 29 / THE GODDESS NIT 31; lines 1348-1428 confidence: medium

The passage says Egyptian gods were thought superior to humans but able to age, die, love, hate, enjoy meat and drink, intermarry with humans, and beget offspring like the sons of God in Genesis vi. 2, 4.

The passage states that Egyptian gods were supposed to intermarry with humans and have offspring, and it compares this to Genesis vi. 2, 4.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I WORSHIP OF THE BULL / WORSHIP OF THE BULL / APIS BULL AND RAM OF MENDES 27 / ANIMAL WORSHIP NOT TOTEMISM 29; lines 1263-1345 confidence: medium

Dynastic kings were worshipped as gods and their statues received divine honours because the king was believed to be of the seed of Horus, described as the oldest god of Egypt.

Kings were worshipped as gods because they were believed to be of the seed of Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II A C O / BOOK OF THE DEAD / APIS BULL 347 / APIS BULL 349; lines 21945-22032 confidence: medium

The bull was worshipped in Egypt as strength, virility, and battle might; Osiris as a water god poured the Nile over the land and Hapi supplied ploughing strength; at Memphis Hapi was the second life of Ptah and son of Osiris; Apis bore Osiris's underworld attributes and could be shown with a mummy on his back.

Apis/Hapi is described at Memphis as the second life of Ptah and also as the son of Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA I V / HYMN TO OSIRIS / AAAAAA / AAAAAA; lines 9006-9144 confidence: high

"she extracted his seed, she made the heir, she suckled the babe"

The heir is made from extracted seed, suckled by the female figure, reared in solitariness at an unknown place, and later identified as Horus, son of Isis and Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA AAMM / I I I / SORROWS OF ISIS 229 / SORROWS OF ISIS; lines 13619-13777 confidence: high

Isis says twice that she will protect her son Horus.

Isis identifies Horus as her son, promises to protect him, and reassures him that no evil will happen.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA / AAAAAA / HYMN TO OSIRIS 171 / HYMN TO OSIRIS 173; lines 9292-9396 confidence: high

“cometh unto him the son of Isis, the avenger of his father.”

The son of Isis is called the avenger of his father and receives the White Crown and the rank of his father.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AMEN OF THEBES 3 / HYMN TO AMEN-RA 5 / HYMN TO AMEN-RA / HYMN TO AMEN-RA 9; lines 948-1031 confidence: high

The deity, addressed as Temu, creates rational beings, differentiates human races by skin color, and makes all varieties of mankind live.

The deity creates rational beings, men, gods, animals, sky, earth, and other things; men come from his eyes, gods from his mouth, and the gods say he made and gave birth to them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AMEN-HETEP IV. (KHU-EN-ATEN) 71 / ATEN WORSHIP / HYMN TO ATEN / HYMN TO ATEN; lines 4187-4265 confidence: high

The speaker says Aten is in his heart; none knows Aten except his son Nefer-kheperu-Ra-ua-en-Ra; Aten makes him wise and understanding, and the earth is in Aten’s hand because Aten made those in it.

Nefer-kheperu-Ra-ua-en-Ra is called Aten’s son, the only one who knows Aten, and one made wise and understanding by Aten’s counsels and strength.
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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 One God is said to form himself into two gods and to produce the Twin-Gods in the context of Shu and Tefnut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ANGELS OF THOTH 119 / OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121 / OSIRIS AS WATER-GOD 123; lines 6470-6554 confidence: high

Osiris as water-god is described as personifying the falling or winter Nile, the night sun, and the winter sun; he causes Egypt’s fertility, personified as Isis, and fathers Horus in a recurring cycle.

Osiris is father of Horus; Horus grows into an Osiris and produces another Horus, making Osiris the father of his father in the described cycle.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II APIS BULL 349 / RAM OF MENDES 353 / SEBEK-RA. / THE CROCODILE 355; lines 22207-22296 confidence: medium

The Pyramid Texts summary says Sebek restores the deceased's eyes, mouth, and head, brings Isis and Nephthys, helps overthrow Set, opens heaven's doors, leads the deceased through heaven, and helps the dead rise to new life as he helped child Horus take Osiris's throne.

Sebek is said to have helped the child Horus take his seat on the throne of his father Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ATEN WORSHIP 81 / AMEN-HETEP IV. 83 / CHAPTER V / TEM, SHU, TEFNUT 87; lines 4636-4731 confidence: high

Budge reports a Pepi I text in which Tem goes to Annu and produces his two children Shu and Tefnut from his own body by masturbation.

Tem is said to produce his two children, Shu and Tefnut, from his own body; hymnic material likewise makes Amen-Ra/Tem the source of Shu and Tefnut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ATEN WORSHIP / HYMN TO ATEN / HYMN TO ATEN / HYMN TO ATEN 79; lines 4268-4352 confidence: medium

The hymn states that beings live while Aten is in the sky, die when he sets, cease work at his western setting, and that Aten laid and raised the earth's foundations for his son; the following omitted lines repeat the king's names and titles.

The hymn says the earth was raised for Aten's son who proceeded from his members, and the passage notes that royal names and titles follow.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER I / AMEN OF THEBES 3 / HYMN TO AMEN-RA 5 / HYMN TO AMEN-RA; lines 869-945 confidence: medium

Opening praise describes the deity as maker of humans, animals, wheat, barley, and field herbs, and as the beautiful Sekhem or Child begotten by Ptah.

The addressed deity is called a beautiful Child and is said to be begotten or made by Ptah.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER VIII / HYMN TO OSIRIS 155 / HYMN TO OSIRIS 157 / HYMN TO OSIRIS 159; lines 8102-8183 confidence: high

Osiris is praised like Ra at daily rising; sovereignty of father Seb is given to him; Mut his mother brings him forth as first-born of five gods and fashions his members.

Seb is named as Osiris's father, Mut as his mother, and Osiris as first-born of five gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER XI / ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189 / ISIS AND OSIRIS 191; lines 11076-11161 confidence: medium

Isis leaves the chest while visiting Orus at Butos; Typho, hunting by moonlight, finds it, recognizes Osiris' body, tears it into fourteen pieces, and scatters them.

Isis intends to visit her son Orus, who is being brought up at Butos.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER XIII / ISIS 203 / TSIS 205 / ISIS 207; lines 11829-11911 confidence: high

The formula says the child lives and the poison dies, pairs this with the Sun living, wishes well-being for Horus and similar sufferers, and reports that the noble lady's house-fire was extinguished and heaven was satisfied with Isis's words.

The gods call Isis to Horus as her child, and Isis stretches out her arms and promises to protect her son from evil.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89 / SHU 91; lines 4848-4935 confidence: high

Bebi, Baba, or Babai "was the first-born son of Osiris."

Bebi/Baba is called the first-born son of Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ELEPHANT AND BEAR 365 / JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371; lines 22919-23010 confidence: medium

According to Herodotus as reported here, the phoenix appears once in five hundred years, is golden and red, resembles an eagle, comes from Arabia, brings its father’s body enclosed in a myrrh egg to the temple of the sun, and buries him there.

The Herodotean report says the phoenix carries its father’s body in a myrrh egg to the temple of the sun and buries him there.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FIGURES OF SET 251 / SET AND THE ASS 253 / NEPHTHVS 255 / NEPHTHYS 257; lines 15170-15252 confidence: medium

Quoted account: secret commerce between Osiris and Nephthys; a Mellilot-garland left by Osiris makes Typho aware; Orus son of Isis is legitimate while Anubis born of Nephthys is spurious.

The passage names Orus as son of Isis and identifies Horus as the avenger of his father in the cited explanation of Amsu.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FORMS OF AMEN-RA / FORMS OF AMEN-RA 19 / NAMES OF AMEN 21 / MENTHU 23; lines 1572-1621 confidence: high

Akizzi addresses Amen-hetep III as 'son of the Sun-god'; the passage links this to the title 'sa Ra,' meaning 'son of Ra,' borne by every Egyptian king from the Vth Dynasty onward.

Akizzi addresses Amen-hetep III as 'son of the Sun-god,' and the passage identifies this with the title 'sa Ra,' borne by Egyptian kings from the Vth Dynasty onward.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FORMS OF MUT / O AAA-A X O / TEMPLE OF MUX 31 / KHENSU 33; lines 2063-2158 confidence: high

Khensu is described as the third member of the great triad of Thebes, son of Amen-Ra and Mut, and honored at Thebes.

Khensu is declared son of Amen-Ra and Mut and third member of the Theban triad.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FUNERAL OF OSIRIS / RESURRECTION OF OSIRIS / RESURRECTION OF OSIRIS 139 / OSIRIS, JUDGE OF THE DEAD 141; lines 7286-7322 confidence: medium

In the Unas text, Tern is addressed; Osiris is called his son; Osiris and Unas are both described as living and not being destroyed.

The cited Unas text calls Osiris the son of Tern, and the passage later states that Ra was held to be the father of Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II GODS OF THE EGYPTIANS / CHAPTER I / AMEN OF THEBES 3 / HYMN TO AMEN-RA 5; lines 783-866 confidence: medium

The later hymn praises Amen-Ra as Bull in Annu, chief of all gods, beloved, giver of warmth-life to cattle, lord of the two lands and Thebes, king of heaven, first-born god of earth, lord of existing things, father of gods, and stabilizer of creation.

The later hymn calls Amen-Ra chief of all gods and father of the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS 131 / HYMN TO OSIRIS / CHAPTER VIII / HYMN TO OSIRIS 155; lines 7926-8010 confidence: high

Horus exalts his father Osiris, unites with Isis and Nephthys, Thoth recites glorifications, and Horus son of Isis is called to avenge his father Osiris.

Horus is called son of Isis and is urged to avenge his father Osiris; he declares that he has avenged Osiris and struck down his enemies.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS 149 / HYMN TO OSIRIS 131 / HYMN TO OSIRIS / CHAPTER VIII; lines 7821-7923 confidence: high

Osiris Un-nefer is praised as the great god dwelling in Abtu, king of eternity, eldest son of Nut and engendered by Seb, lord of the crowns, and recipient of the crook and whip.

Osiris is described as son of Nut and engendered by Seb, and Horus is named as Osiris' son.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS / AAAAAA / AAAAAA / HYMN TO OSIRIS 171; lines 9147-9289 confidence: high

"Horus his voice true. Hath been given the rank of his father."

Horus receives the rank of his father and is identified as the son of Isis.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS / HYMN TO OSIRIS / HYMN TO OSIRIS / AAAAAA; lines 8569-8749 confidence: medium

He is called first of his divine brethren, prince of the paut of the gods, stabilizer of right and truth throughout the two lands, placer of the son upon the throne of his father Seb, and darling of his mother.

The passage refers to father Seb, an unnamed mother, and a son placed upon a throne.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO ATEN 79 / ATEN WORSHIP 81 / AMEN-HETEP IV. 83 / CHAPTER V; lines 4549-4633 confidence: high

Pepi II line 665 lists Tem, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, and Nephthys as the Great Company in Annu and calls them the offspring of Tem, born in the name of 'Nine'.

The nine gods in one Pepi II list are called the offspring of Tem, who gave them birth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS / AAAAAA / HYMN TO OSIRIS 167 / AAAAAA; lines 8793-8902 confidence: high

"the desert is by right to the son of Nut"; the Two Lands are content "to crown [him] on the throne of the father like Ra."

The main figure is called the son of Nut and is crowned on the throne of the father.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS / CHAPTER VIII / HYMN TO OSIRIS 155 / HYMN TO OSIRIS 157; lines 8013-8099 confidence: high

"thy son Horus avengeth thee" and gathers Osiris's person, members, bones, and belongings while removing evil from him.

Horus is explicitly called Osiris's son and avenges him, removes evil, and restores his body.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II I I I I / AAAAAA M- / SORROWS OF ISIS / A CTZD; lines 12874-13129 confidence: medium

“A charm is my word having life. I am a daughter known in her city, who driveth away evil by her utterance.”

The speaker says her father taught her to know, that she is his beloved daughter, and that her utterance drives away evil.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II I, G / SORROWS OF ISIS / AAAAAA / SORROWS OF ISIS 233; lines 13918-14077 confidence: high

The protective utterance says the addressee will not be mastered by a reptile, lion or stinging danger, or poison; the addressee is identified as Horus and as son of a holy god proceeding from Seb.

Horus is identified through divine parentage, including as son of Osiris and as a holy divine son, while Isis speaks as his mother.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26033-26218 confidence: medium

Entries include 'Hair of Children of Horus,' 'Hap, son of Horus,' and 'Hapi (son of Horus).'

The index lists Children of Horus and Hap or Hapi as son of Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26578-26757 confidence: medium

“Heru-pa-khart, son of Hat-Mekit”

The index lists Heru-pa-khart as son of Hat-Mekit and as son of Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26970-27155 confidence: high

Horus, four Children of, i. 210, 228, 456, 497; ii. 106, 145, 249

The group is explicitly called the four Children of Horus and is also listed as gods of Dekans.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 28987-29173 confidence: medium

"Nut, five children of"; "Nut, Sycamore of"

The index lists five children of Nut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 30073-30263 confidence: high

“Sebek, son of Neith”

The index entry states “Sebek, son of Neith.”
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 31552-31743 confidence: high

Entries include: Tuamutef = East; Tuamutef, son of Horus.

The passage lists Tuamutef as son of Horus and Un-nefer as son of Nut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189 / ISIS AND OSIRIS 191 / ISIS AND OSIRIS 193; lines 11164-11259 confidence: medium

Osiris returns from the other world, appears to Orus, encourages him to battle, and instructs him in arms.

Osiris returns from the other world and appears to Orus to encourage and instruct him for battle.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189 / ISIS AND OSIRIS 191 / ISIS AND OSIRIS 193; lines 11164-11259 confidence: high

Orus replies that the most glorious action is "to revenge the injuries offered to his father and mother."

Orus defines the most glorious action as avenging injuries done to his father and mother and then fights Typho.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189 / ISIS AND OSIRIS 191 / ISIS AND OSIRIS 193; lines 11164-11259 confidence: medium

Isis accompanies Osiris after his death and consequently brings forth Harpocrates, born before his time and lame in the lower limbs.

Isis is said to accompany Osiris after his death and consequently bring forth Harpocrates, who is premature and lame.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 191 / ISIS AND OSIRIS 193 / SERAPIS / SERAPIS 197; lines 11393-11442 confidence: medium

Serapis is described as a manifestation of Osiris on earth, an emanation of Ptah, and called the son of Ptah.

Serapis is called the son of Ptah, and a footnote mentions Ur-sheps-f as also called the beloved son of Ptah.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 203 / TSIS 205 / ISIS 207 / ISIS 209; lines 11914-12005 confidence: high

Isis says she conceived and bore Horus in a papyrus nest or Island of Ateh, rejoiced that he would answer for his father, hid him from biting danger, went to Am for provisions, and returned to find him inert, helpless, foaming, tearful, with still heart and unmoving muscles.

Isis conceives and bears Horus, places him in papyrus, rejoices in his role for his father, and hides him because she fears he will be bitten.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 207 / ISIS 209 / ISIS 211 / SHRINES OF ISIS 213; lines 12100-12191 confidence: high

General titles include divine one, queen of all gods, female Ra, female Horus, eye of Ra, lady of heaven, queen of earth, God-mother, mother of Heru-ka-nekht, mother of the Horus of gold, lady of life, lady of crops, lady of bread and beer, maker of kings, lady of warmth and fire, and creatrix of the Nile flood.

Isis is titled God-mother, mother of Heru-ka-nekht, mother of the Horus of gold, and lady of life and abundance.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 209 / ISIS 211 / SHRINES OF ISIS 213 / ISIS-SEPT; lines 12194-12304 confidence: high

The passage names Isis as Khut, Usert, Thenenet, Sati, Sept, Anqet, Ankhet, Sekhet, Renenet, and Tcheft in relation to light, earth, the Underworld, Nile flood, fertility, life, fields, harvest, and divine food.

Isis is called producer and giver of life, provider of food for dead and living, mother of Ra, absorber of other goddesses' attributes, and female counterpart of the primeval water from which life sprang.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS-SEPT / WORSHIP OF ISIS 217 / ISIS IN TITHOREA 219 / ISIS AND THE VIRGIN MARY 221; lines 12482-12616 confidence: high

“Mary the Virgin and Christ had taken the places of Isis and Horus,” and the “God-mother,” or “mother of the god,” was “no longer Isis, but Mary.”

The passage explicitly says Mary and Christ took the places of Isis and Horus, and that the “God-mother” title passed from Isis to Mary.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS-SEPT / WORSHIP OF ISIS 217 / ISIS IN TITHOREA 219 / ISIS AND THE VIRGIN MARY 221; lines 12482-12616 confidence: medium

“Hide thyself with the son child”; the passage continues that his limbs will grow and “he will grow strong wholly.”

Thoth tells Isis to hide herself with the son child, and the child’s future growth and strength are predicted.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II J H 0 / OSIRIS, JUDGE OF THE DEAD 143 / OSIRIS AS JUDGE 145 / OSIRIS AS JUDGE 147; lines 7602-7632 confidence: high

Isis unites with Osiris, becomes pregnant by him, and brings forth Horus in a lonely place unknown to anyone.

After Isis rouses Osiris, she unites with him, conceives by him, and gives birth to Horus in an unknown lonely place.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371 / HERON, SWALLOAV 37:3; lines 23013-23102 confidence: medium

The sacred hawk is identified with the Bennu/Phoenix; the deceased says, “I have risen” like “the beautiful hawk of gold” with “the head of a Bennu,” and the divine hawk is called offspring of Tern and symbol of the One God and Horus as successor of Osiris.

The divine hawk is described as offspring of Tern and as symbolizing Horus as successor of his father Osiris, with Ra also present in the cited formula.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHNEMU-HAPI 53 / FORMS OF KHNEMU 55 / ANQET 57 / THE BENNU 59; lines 3359-3466 confidence: high

Henen-su is described as the place where, 'as soon as Ra rose he separated the earth from the sky'; Osiris is crowned lord of the universe there, and Horus takes the throne left vacant by Osiris's death.

Osiris is crowned lord, dies leaving the throne vacant, and his son Horus assumes his father's throne.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II LYNX AND CAT 363 / ELEPHANT AND BEAR 365 / JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369; lines 22831-22916 confidence: medium

A legend says Uatchit took the form of the shrew-mouse to escape Typhon, who sought to destroy Horus, son of Osiris, after Horus had been placed in her charge.

Typhon seeks to destroy Horus, son of Osiris, after Horus has been committed to Uatchit's charge.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MENTHU-RA 27 / FORMS OF MUT / O AAA-A X O / TEMPLE OF MUX 31; lines 1941-2060 confidence: medium

The passage says that the only mention of Mut in the Theban Recension of the Book of the Dead occurs in a hymn to Osiris; the deceased addresses Osiris, describes him rising like an exalted being upon his standard, and speaks of giving him sovereignty of his father Seb while also mentioning Mut.

In the Book of the Dead hymn, the speaker says that sovereignty of Osiris's father Seb has been given to Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II METTERNICH STELE / D X J3 / METTEHNICH STELE / METTERNICH STELE; lines 15795-15852 confidence: high

Later texts narrate Isis's troubles caused by Set and her wanderings from city to city in the Delta near the Papyrus Swamps.

Isis hides her son Horus, but a scorpion reaches and kills him; Isis returns and grieves over the child's dead body.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF AMEN 21 / MENTHU 23 / MENTHU-RA / MENTHU-RA 25; lines 1649-1744 confidence: medium

Mer-en-Ra rises in the eastern heaven like Ra, goes forth with the spirits of Pe, is fortified by divine companies, enters heaven like Ap-uat, receives the White and Green Crowns, holds a club and weapon or sceptre, has Isis as mother and Nephthys as nurse, receives milk from Sekhat-Heru, and is accompanied by Net and Serqet.

Isis is named as the king's mother, Nephthys as his nurse, and the cow Sekhat-Heru gives him milk.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHVS 255 / NEPHTHYS 257 / NEPHTHYS AND ISIS 259 / CHAPTER XV; lines 15337-15412 confidence: medium

Nephthys gave birth to Anpu/Anubis; Osiris and Set are named as possible fathers, and another viewpoint calls him son of Ra.

The passage reports Nephthys as Anubis' mother and gives Osiris, Set, and Ra as alternative fathers.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHYS 257 / NEPHTHYS AND ISIS 259 / CHAPTER XV / DUTIES OF ANUBIS 263; lines 15415-15499 confidence: medium

Anubis is often called son of Osiris; Ap-uat is titled Sekhem taui and described as a form of Osiris; two jackals on stelae assure guides in northern and southern heaven, and with two Utchats symbolize the four quarters of heaven and earth and the four seasons.

Anubis is said to be son of Osiris, and Plutarch reports traditions naming Nephthys as birth mother and Isis as reputed mother.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NESI-KHENSU 13 / NESI-KHENSU 15 / FORMS OF AMEN-RA / FORMS OF AMEN-RA 19; lines 1388-1483 confidence: high

The Cow Ahat is identified as Meh-urt or Net, who placed a picture of herself under Ra's head; a similar amulet is placed under the deceased's head, with the prayer: “turn thy face upon the dead body of thy son, and make him sound and strong in the Underworld.”

Amen is asked to look upon the dead body of his son; the deceased is called an emanation of Amen's two Utchats; and the Chapter clxv speaker asks to be placed as Amen's heir and image in the everlasting underworld.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II O AAA-A X O / TEMPLE OF MUX 31 / KHENSU 33 / WORSHIP OF KHENSU 35; lines 2161-2261 confidence: high

He is described as the first great son of Amen and son of Nubit, "a child in the morning, an old man in the evening," and one who renews his births like the Disk.

The passage names Khensu or Khensu-pa-khart as son of Amen and Nubit, and in another aspect as son of Osiris and a form of Isis.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OF ISIS / I III / I III / SORROWS OF ISIS 237; lines 14227-14340 confidence: high

“She opened the wound of the heir divine, she found it possessing poison.”

Horus is repeatedly identified as stung, as a child and babe, and as son of Ra or Un-nefer; his wound contains poison.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121 / OSIRIS AS WATER-GOD 123 / ISIS AND OSIRIS 125; lines 6557-6640 confidence: high

Horus grows up, is encouraged in arms by Osiris returned from the other world, battles Typhon, receives captured Typhon into Isis's custody, reacts angrily when Isis frees him, tears off Isis's diadem, and Thoth gives Isis a cow-head helmet.

Osiris, returned from the other world, encourages Horus in arms, and Horus battles Typhon as the murderer of his father.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS AS WATER-GOD 123 / ISIS AND OSIRIS 125 / SHRINES OF OSIRIS 127 / SETTING UP TET 129; lines 6750-6854 confidence: medium

The new Osiris remained without burial for seven days because of a tradition that Osiris had remained seven days in Nut's womb.

The seven days without burial are explained by a tradition that Osiris remained seven days in the womb of Nut when she was pregnant with him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS AS JUDGE 145 / OSIRIS AS JUDGE 147 / XVIII TH DYNASTY, ABOUT B.C. 1500 / HYMN TO OSIRIS 149; lines 7668-7772 confidence: high

Gods, starry gods of the Underworld, earth, heaven, the two lands, and mankind praise or supplicate Osiris; he is called stablisher of Maat and placer of his son on Seb's throne.

Osiris places his son on the throne of Seb; Isis produces an heir from Osiris; Horus is named son of Osiris and Isis and heir of Osiris; rank and sovereignty are bestowed on the rightful lord.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS AS JUDGE 147 / XVIII TH DYNASTY, ABOUT B.C. 1500 / HYMN TO OSIRIS 149 / HYMN TO OSIRIS 131; lines 7775-7818 confidence: high

The figure's father's rank is given to him; he comes forth crowned by Seb's command, receives the sceptre of the two lands and the White Crown, and judges the earth.

The figure receives his father's rank, the sceptre of the two lands, and the White Crown by Seb's command or decree, and is repeatedly described through filial language.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS AS JUDGE 147 / XVIII TH DYNASTY, ABOUT B.C. 1500 / HYMN TO OSIRIS 149 / HYMN TO OSIRIS 131; lines 7775-7818 confidence: high

The enemy and worker of evil fall before the figure's wrath and voice; the son of Isis is called the avenger of his father.

The son of Isis is called the avenger of his father, and the enemy and evildoer fall before his wrath and voice.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II PRINCESS OF BEKHTEN 39 / PRINCESS OF BEKHTEN 41 / CHAPTER II / THE NILE GOD 43; lines 2530-2625 confidence: medium

Hapi is described as identified with primeval creative gods, maker and creator of the universe, absorber of Nu’s attributes, and father of all beings; Nu is the primeval watery mass from which Ra emerged.

Hapi is said to absorb Nu’s primeval watery attributes and to be maker of the universe, creator of everything, and father of all beings and things.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II Q III / CHAPTER XI / ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189; lines 10988-11073 confidence: high

Isis learns from the melilot garland that Osiris unknowingly fathered a child with Nephthys; Nephthys exposed the child; dogs guide Isis to the child; Isis raises him, and he becomes Anubis, her guard and attendant, thought to guard the gods as dogs guard mankind.

The child of Osiris and Nephthys is exposed after birth, found through animal guidance, raised by Isis, and becomes Anubis.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II QETESH AND ANTHAT / ANT HAT / ETSHU. / AASITH; lines 16184-16256 confidence: uncertain

On a British Museum stele, the goddess called Kent, lady of heaven, stands on a lion between Amsu or Min and Reshpu; the group appears to form a Semitic triad, but the son and husband roles are unclear.

The passage says Qetesh, Amsu or Min, and Reshpu appear to form a Semitic triad, while noting uncertainty about which god was her son and which was her husband.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II RAM OF MENDES 353 / SEBEK-RA. / THE CROCODILE 355 / CROCODILE AND HYDRUS 357; lines 22299-22384 confidence: high

The crocodile is said to appear in Egyptian mythology as both friend and foe of Osiris; one legend has it carry Osiris's dead body safely to land, while another has Isis make a papyrus ark for Horus to protect him from Sebek.

Isis makes a little ark of papyrus plants for her son Horus specifically to protect him from the attack of the crocodile god Sebek.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II RESHPU / SUTEKH-GODS 283 / BES 285 / BES 287; lines 16564-16669 confidence: high

Merul or Meril is introduced as a Nubian god, son of Horus and Isis, and third member of local triads at Telmes/Kalabsheh and Dabod, where the triad is Seb, Nut, and Merul.

Merul is explicitly identified as the son of Horus and Isis.
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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: high

Nut is identified with Apet/Api, a hippopotamus goddess, and with a local city goddess Apet; the passage says she became a form of Hathor.

Api, identified with Nut, is addressed as mother of Unas and asked to give him her breast so he may suck milk.
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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: high

Nut's children Osiris, Horus or Heru-ur, Set, Isis, and Nephthys are said to be born on the five epagomenal days of the year, in that order.

Nut's five children are born on the five epagomenal days, and the passage assigns different qualities to those days.
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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

Dendera priests said Nut’s home was in their city; a temple inscription recorded Dendera as Isis’s birthplace and described Nut bringing forth a dark-skinned child called Khnemet-ankhet, lady of love, on the fourth epagomenal day.

Nut brings forth Isis in the Dendera birth-chamber, and Theban traditions identify Nut with Isis and link her with divine births.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5240-5392 confidence: high

Seb is earth god and guide of the deceased in heaven; he provides meat and drink, aided Osiris his son, and is asked to give the deceased the same protection and help.

The deceased prays for the aid Seb gave to Osiris and speaks as Osiris in the cited funerary texts.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5240-5392 confidence: medium

Two Book of the Dead passages have the deceased identify as Osiris, who shut in father Seb together with mother Nut on the day of the great slaughter.

Osiris is said to shut in his father Seb together with his mother Nut on the day of the great slaughter.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5240-5392 confidence: high

Nut is daughter of Shu and Tefnut, wife of Seb, mother of Osiris, Isis, Set, and Nephthys, and personification of heavens, sky, cloud region, and the sun’s east-west region.

Nut is wife of Seb and mother of Osiris, Isis, Set, and Nephthys; Seb is also called the Bull of Nut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEBEK-RA. / THE CROCODILE 355 / CROCODILE AND HYDRUS 357 / HIPPOPOTAMUS, LION 359; lines 22387-22487 confidence: high

The hippopotamus was worshipped by primitive Egyptians; the hippopotamus goddess is named Rert/Rertu, Ta-urt, Apet, Sheput, and others; an archaic hippopotamus statue is cited as evidence for the antiquity of the cult.

The hippopotamus goddess is named under multiple forms and is described as mother of the Sun-god or An-her, bringing the divine child into the world at Ombos, the birth-house of Apet.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 199 / SERAPIS 201 / CHAPTER XIII / ISIS 203; lines 11634-11721 confidence: high

Plutarch and the Hymn to Osiris are said to agree that Isis uses words of power given by Thoth to restore Osiris to life, unite with him, conceive Horus, and bring him forth.

After Osiris is restored to life, Isis unites with him, conceives Horus, and later gives birth to him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 201 / CHAPTER XIII / ISIS 203 / TSIS 205; lines 11724-11826 confidence: high

Thoth, called the great god and prince of Law, comes to Isis and tells her to hide the child Horus; he predicts Horus's growth, twofold strength, enthronement on his father's throne, vengeance, and rank as prince of the Two Lands.

Thoth instructs Isis to hide the child Horus, who will grow strong and later avenge his father.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SET AND BABA 247 / KINGDOM OF SET / FIGURES OF SET 251 / SET AND THE ASS 253; lines 14994-15077 confidence: medium

Nephthys is introduced as Set's female counterpart; she is daughter of Seb and Nut, sister of Osiris, Isis, and Set, wife of Set, and mother of Anubis by Osiris or Set; Nebt-het is explained as lady of the house, the sky abode of Horus.

Nephthys is defined through divine kinship as daughter, sister, wife, and mother, and as female counterpart of Set.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SET AND THE ASS 253 / NEPHTHVS 255 / NEPHTHYS 257 / NEPHTHYS AND ISIS 259; lines 15255-15334 confidence: medium

The hymn hails Osiris as lord and beautiful boy, asks him to come to his temple after departure, calls him the image of father Tenen and one from Atmu, and says, "Come thou back again to us."

The hymn calls Osiris an image of father Tenen, the eldest son of his mother's womb, and the son of Ra.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHRINES OF ISIS 213 / ISIS-SEPT / WORSHIP OF ISIS 217 / ISIS IN TITHOREA 219; lines 12394-12479 confidence: high

Syrian peoples venerate Isis and identify her with local goddesses; early Christians are said to bestow some Isis attributes on Mary; Isis as loving protecting mother and images of her suckling Horus are said to underlie Madonna and Child figures.

Isis is described as a loving and protecting mother, mother of Horus, and a model for Mary with the Child.
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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 righteous with words of power escape the earth, the wicked are held by Seb, and the deceased petitions Seb for release, names Seb father and Nut mother, and seeks help against serpents.

The deceased names Seb as father and Nut as mother and is decreed the divine heir of Seb.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: medium

Fragment: the speaker has come in the boat of the disk of Ra; when night comes, light drives it away to heal Horus for his mother Isis and every person under the knife.

The opening fragment links the boat of Ra's disk with light dispelling night to heal Horus for Isis.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: medium

Fragment: the speaker has come in the boat of the disk of Ra; when night comes, light drives it away to heal Horus for his mother Isis and every person under the knife.

Horus is explicitly healed for his mother Isis.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 239 / AAAAAA / P J / SET AND HORUS 245; lines 14612-14698 confidence: high

A fourth form names Horus, son of Osiris and Isis, and Set as combatants; Horus intends to slay the killer of his father Osiris.

Horus, son of Osiris and Isis, fights Set with the stated intention of slaying the killer of his father Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS / AAAAAA AAMM / I I I / SORROWS OF ISIS 229; lines 13471-13616 confidence: high

Horus is declared healthy for his mother Isis, and one who is under the knife is also declared healthy.

Isis is named as Horus's mother, Horus is declared healthy through her, and the passage states that the child lives while poison dies.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS / OF ISIS / I III / I III; lines 14128-14224 confidence: high

Horus is described as the son and as inactive; a fragmentary line says the son is safe from the evil of his brother.

Horus is repeatedly identified as a son, his life is sought for his mother, and Tern is called father of the gods in the same protective context.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89 / SHU 91 / SHU 93; lines 4938-5026 confidence: high

Seb/Geb is described as son of Shu and Tefnut, brother and husband of Nut, and father of Osiris, Isis, Set, Nephthys, and in some accounts one Horus god.

Seb is son of Shu and Tefnut, brother and husband of Nut, and father of Osiris, Isis, Set, Nephthys, and possibly a Horus god.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE BENNU 59 / HER-SHEF 61 / HENEN-SU 63 / HAT-MEHIT 65; lines 3679-3776 confidence: high

Hat-Mehit is Ba-neb-Tettu’s female counterpart; Heru-pa-khart is her son by the god; she is represented as a woman with a fish on her head, the symbol of the nome; she dwells in Atemet, is connected with Punt, and is centered at Mendes, where she is called Mother.

Hat-Mehit is called Mother at Mendes, is the mother of Heru-pa-khart/Harpocrates, and is later identified with Isis in a mother-child relation involving Horus and Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THI AND AMEN-HETEP III. / AMEN-HETEP IV. (KHU-EN-ATEN) 71 / ATEN WORSHIP / HYMN TO ATEN; lines 4062-4169 confidence: medium

“Amen-hetep IV. seated on his throne beneath the Disk.”

The preface calls the king son of the Sun, living by Maat, lord of crowns, and presents the hymn through the king and queen; the caption places Amen-hetep IV beneath the Disk.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TSIS 205 / ISIS 207 / ISIS 209 / ISIS 211; lines 12008-12097 confidence: high

Thoth is described as having magical powers and a word that becomes Maat/Law; he tells Isis that no evil will come upon Horus because his protection comes from the Boat of Ra, and says he has come in the Boat of the Disk for Horus’s healing.

Thoth’s magical speech restores Horus to life and protects him thereafter.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TSIS 205 / ISIS 207 / ISIS 209 / ISIS 211; lines 12008-12097 confidence: high

The events are placed in the Delta; the Island in the Papyrus Swamps, where Isis brought forth and hid her child, is said to be near Pe-Tep/Buto.

Isis brings forth and hides Horus on the Island in the Papyrus Swamps and is characterized as a devoted mother-goddess.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TSIS 205 / ISIS 207 / ISIS 209 / ISIS 211; lines 12008-12097 confidence: high

The passage says Isis desired vengeance on her husband’s murderer and saw Horus as one who would make answer for his father; it summarizes the Sallier Papyrus account in which Horus and Set fight as men and then as two bears for three days and nights, with Horus victorious.

Isis rejoices in Horus as one who will answer for his father, and Horus fights and defeats Set, the murderer of Isis’s husband.
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The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2437-2501 confidence: high

Isis identifies herself as Osiris’s sister, says she made and bore a male child for him from his divine essence, and says the child pleaded his case, healed his suffering, destroyed its cause, and defeated Set.

Isis says Osiris’s divine essence was in her body and that she bore a male child for him; the child pleads Osiris’s case, heals suffering, and defeats Set.
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The Literature of the Ancient Egyptians CHAPTER VI / THE EGYPTIAN STORY OF THE CREATION / CHAPTER VII / LEGENDS OF THE GODS; lines 2622-2647 confidence: high

When humans ruled Egypt, kings called themselves sons of Ra, believed Ra was their true father, and treated the mother's husband as father only in name.

Egyptian kings are said to call themselves sons of Ra and to regard Ra as their true father rather than the mother's husband.
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The Literature of the Ancient Egyptians CHAPTER VIII / HISTORICAL LITERATURE / EDICT AGAINST THE BLACKS / CAMPAIGN OF THOTHMES II IN THE SUDAN; lines 3630-3672 confidence: high

The king becomes furious like a panther or leopard, swears by Ra and Amen not to leave any male alive, and sends many soldiers into Nubia in his first war to overthrow rebels and disaffected people.

The king is described as loved by Ra and Amen, as having Amen as father, and as son of Ra; his successful campaign and royal titles support his legitimacy.
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The Literature of the Ancient Egyptians CHAPTER XI / FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS; lines 7259-7369 confidence: medium

Amen-Ra is called bull, dweller in Anu, chief of the gods, life-giver, Lord of Egypt's throne, Master of Karnak, King of heaven, first-born son of earth, and stablisher of things.

The deity is called first-born son of earth, father of the gods, and the gods are called his children.
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The Literature of the Ancient Egyptians CHAPTER XI / FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS; lines 7371-7453 confidence: high

The gods say: "Welcome, O father of the fathers of all the gods, suspender of the sky, beater out of the earth... KING... Chief of the gods... thou hast created us."

The gods call the deity father of the fathers of all gods and say he created them and works for his children.
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The Literature of the Ancient Egyptians CHAPTER XII / EGYPTIAN HYMNS TO THE GODS / HYMNS TO THE SUN-GOD / HYMN TO OSIRIS; lines 7528-7555 confidence: high

"Thou art the Child of the Earth Serpent, of great age."

Osiris is called the child of the Earth Serpent.
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The Literature of the Ancient Egyptians CHAPTER XII / EGYPTIAN HYMNS TO THE GODS / HYMNS TO THE SUN-GOD / HYMN TO OSIRIS; lines 7528-7555 confidence: medium

"Thou art the father and mother of men and women, they live by thy breath, they eat the flesh of thy members. 'Pautti' (i.e. Primeval God) is thy name."

Osiris is called both father and mother of men and women.
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The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8613-8744 confidence: high

“Ra ... bequeathed all his property and the inheritance of the throne of Egypt to his first-born son Horus.”

Ra bequeaths property and the inheritance of the Egyptian throne to Horus, identified as his first-born son.
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The Literature of the Ancient Egyptians E.A. WALLIS BUDGE, M.A., LITT.D. / PREFACE / E.A. WALLIS BUDGE. / CONTENTS; lines 175-210 confidence: medium

Chapter III lists magician stories: Ubaaner and the Wax Crocodile; Tchatchamankh and the Gold Ornament; Teta restoring life to dead animals; Rut-tetet and the Three Sons of Ra.

The contents list includes Rut-tetet and the Three Sons of Ra, naming sons in relation to Ra.
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The Literature of the Ancient Egyptians EDICT AGAINST THE BLACKS / CAMPAIGN OF THOTHMES II IN THE SUDAN / CAPTURE OF MEGIDDO BY THOTHMES III / SUMMARY OF THE REIGN OF RAMESES III; lines 3863-3939 confidence: high

The gods restore right order and establish Set-nekht, called their son, on the throne; he quiets rebellion, slays evil-hearted people, purifies the throne, restores temple offerings, appoints Rameses, dies, and receives rites like Osiris with a royal boat on the river and a tomb in Western Thebes.

Set-nekht is called the gods’ son who proceeded from their body and son of Ra; Rameses III calls Amen his father and says the gods crowned him in place of his begetter.
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The Literature of the Ancient Egyptians EDICT AGAINST THE BLACKS / CAMPAIGN OF THOTHMES II IN THE SUDAN / CAPTURE OF MEGIDDO BY THOTHMES III / SUMMARY OF THE REIGN OF RAMESES III; lines 4019-4088 confidence: high

The speaker says he has set in Akert like his father Ra and is among the Great Companies of gods; Amen-Ra has established his son on the throne as Governor of the Two Lands, seated on the throne of Horus as Lord of the Two Nile-banks.

The royal speaker calls Ra his father, and the successor is called eldest-born son of Ra, self-begotten, divine child, and son of Amen who came forth from his body.
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The Literature of the Ancient Egyptians EDICT AGAINST THE BLACKS / CAMPAIGN OF THOTHMES II IN THE SUDAN / CAPTURE OF MEGIDDO BY THOTHMES III / SUMMARY OF THE REIGN OF RAMESES III; lines 4090-4166 confidence: high

Piankhi is called a king, divine emanation, living offspring of Tem, preordained before birth as Governor, beloved of gods, and son of Ra made by Ra's hands.

Piankhi is described as divine offspring, son of Ra, made by a god's hands, beloved of the gods, and known before birth as the future Governor.
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The Literature of the Ancient Egyptians EGYPTIAN HYMNS TO THE GODS / HYMNS TO THE SUN-GOD / HYMN TO OSIRIS / HYMN TO SHU; lines 7558-7596 confidence: high

Shu is addressed as "O flesh and bone of Ra" and "thou first-born son" who proceeded from Ra’s members.

Shu is called the first-born son and son of Ra, equipped by Ra, and heir to his father’s throne; he is also honored as king before the gods.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9065-9373 confidence: low

Entries include Horus, birth of Horus, children of Horus, Followers of Horus, Horus the Slayer, and Horus stung and restored to life.

The index lists birth of Horus, children of Horus, and daughters of the Nile-god.
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The Literature of the Ancient Egyptians FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS / HYMNS TO THE SUN-GOD; lines 7495-7525 confidence: medium

Horus is addressed as sailing over the sky, as child of the divine father and child of fire, shining like crystal, destroying darkness and night, and waking sleepers and reptiles.

Horus is addressed as a child proceeding from the divine father and as a child of fire.
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The Literature of the Ancient Egyptians HISTORICAL LITERATURE / EDICT AGAINST THE BLACKS / CAMPAIGN OF THOTHMES II IN THE SUDAN / CAPTURE OF MEGIDDO BY THOTHMES III; lines 3758-3860 confidence: high

The speaker addresses Menkheperra as son and advocate, rejoices in his coming to the temple, knits his limbs with the fluid of life, and establishes him in the sanctuary.

The speaker calls the king son, says he is begotten by the speaker, gives him life and conquests, and establishes him on the throne of Horus.
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The Literature of the Ancient Egyptians LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK; lines 2922-3011 confidence: medium

Set curses Horus and duels him. Horus throws Set down, spears him, smashes his mouth, fetters him with a chain, and brings him to Ra, who orders Set handed to Isis and her son Horus.

Ra hands Set over to Isis and her son Horus; Isis later lives with Horus at the guarded hole and protects Osiris's body with spells.
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The Literature of the Ancient Egyptians LITANY / CHAPTER V / CHAPTER VI / THE EGYPTIAN STORY OF THE CREATION; lines 2504-2593 confidence: medium

To fill the heaven, the god produces Shu and Tefnut from his body and shadow; together with the creator they form the first triad, and the passage notes that the tradition appears in the text of Pepi I, line 466.

Shu and Tefnut are produced from the creator's body and shadow and form a first triad with him.
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The Literature of the Ancient Egyptians LITANY / CHAPTER V / CHAPTER VI / THE EGYPTIAN STORY OF THE CREATION; lines 2595-2619 confidence: high

Five deities are named as next created: Osiris, Horus, Set, Isis, and Nephthys. Osiris marries Isis and has Horus; Set marries Nephthys, and Anpu/Anubis is identified as their son but absent from the text under discussion.

The passage gives marriages among gods and identifies divine offspring: Osiris with Isis producing Horus, and Set with Nephthys linked to Anpu or Anubis in commentary.
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The Literature of the Ancient Egyptians STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE / THE MAGICIAN UBAANER AND THE WAX CROCODILE / THE MAGICIAN TCHATCHAMANKH AND THE GOLD ORNAMENT / THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC.; lines 1301-1340 confidence: high

Teta says Rut-tetet is wife of a priest of Ra of Sakhabu, will bear three children of Ra, and has been told that they will attain the highest dignities, the oldest becoming high priest of Heliopolis.

Rut-tetet is about to bear three children of Ra, and their future dignities are announced before birth.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF HERKHUF / THE AUTOBIOGRAPHY OF AMENI AMENEMHAT / THE AUTOBIOGRAPHY OF THETHA / THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA; lines 5021-5114 confidence: medium

Works are repeatedly said to be made by Maatkara 'in connection with the monuments which he made for his father Amen-Ra, Lord of the Thrones of the Two Lands.'

Several works are described as made by Maatkara in connection with monuments for 'his father Amen-Ra.'
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF UNA / THE AUTOBIOGRAPHY OF HERKHUF / THE AUTOBIOGRAPHY OF AMENI AMENEMHAT / THE AUTOBIOGRAPHY OF THETHA; lines 4758-4849 confidence: medium

Thetha is introduced as servant of Horus Uahankh, King of South and North, son of Ra, Antef; he is beloved by the king, chief in the king's house, keeper of counsel, bearer or mouth of the royal seal, and official of confidential affairs.

The kings are styled as Horus, King of South and North, son of Ra, and living like Ra, while Uahankh/Antef's territorial reach is described from south to north.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3185-3266 confidence: high

Introductory frame: Osiris reigned on earth in human form; Set, his jealous twin-brother, killed him, tried to usurp Egypt, and placed Isis in his house; Isis, under Thoth’s protection, escaped with her unborn child. The frame says the legend concerns her wanderings and the death and revivification of Horus.

Isis escapes Set’s dwelling with her unborn child, receives Thoth’s counsel to hide, and proceeds on a protected journey.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3185-3266 confidence: high

Isis says she escaped Set’s dwelling. Thoth tells her to hide with her child and foretells: “His body shall grow and flourish,” he shall “sit upon his father’s throne,” “avenge him,” and hold the position of “Governor of the Two Lands.”

Thoth foretells that the child will sit on his father’s throne, avenge him, and become Governor of the Two Lands.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3268-3343 confidence: high

Isis reaches a hiding place, says she bore Horus in papyrus or bulrushes, rejoices because he will answer for his father, and hides him carefully out of fear of Set.

Horus is born in a papyrus hiding place, concealed by Isis because she fears Set, and is described as the child who will answer for his father.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3268-3343 confidence: high

After collecting food, Isis returns, takes Horus in her arms, and finds him lifeless with water from his eye, foam from his lips, no heartbeat, and relaxed muscles.

Isis mourns over the lifeless Horus, is joined by mourners, and seeks divine help to restore him.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3268-3343 confidence: high

Isis reaches a hiding place, says she bore Horus in papyrus or bulrushes, rejoices because he will answer for his father, and hides him carefully out of fear of Set.

The passage says Horus grows up, duels Set, vanquishes him, and avenges the wrong done to his father.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 633-702 confidence: medium

The ninth ceremony represents the king’s rebirth: a priest personifying the king lies in a bull’s skin on a small bed, feigns death, emerges and sits up, and the act is said to symbolize resurrection as a spirit-body; the chief priest declares the king alive and like Horus.

The king-surrogate addresses the father, says he is the son and Horus, presses the statue’s lips, and speaks of loving the father and his transformation.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 704-801 confidence: high

The priest addresses Osiris, identifies himself as Horus and beloved son, and says he has opened the mouth with the Eye of Horus.

The priest speaks as Horus, the beloved son, and the formula says Horus opens the mouth of Osiris as he opened the mouth of his father.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 803-919 confidence: high

The passage identifies the following texts as a hymn to Nut the Sky-goddess and a hymn to Ra the Sun-god.

Nut is addressed as mother of Osiris Pepi, extends over him, snatches him from Set, joins him to herself, and forms him.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 921-968 confidence: high

Unas is called a living being, son of Septet, purified by the Eighteen Gods in Meskha, an imperishable star; Septet makes him fly to heaven and Nut unfolds her arms to him.

Unas is named son of Septet, firstborn son of Hathor, seed of Keb, and is commanded by Osiris to rise as a second Horus.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 970-1041 confidence: medium

Unas is called lord of wisdom, becomes mighty like Temu and stronger than his father, and is accompanied by powers, gods, serpents, serpent-guides, and the spirit of the flame; he is called a bull in heaven.

Unas is linked to Temu as birth-giver, becomes stronger than his father, is called Chief of the gods, is crowned lord of the horizon, and consumes the Red and White Crowns.
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The Literature of the Ancient Egyptians THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD; lines 1713-1794 confidence: high

Osiris Un-Nefer is praised as the great god dwelling in Abydos, king of eternity and lord of everlastingness, eldest son of Nut and begotten by Keb, and recipient of sceptre, whip, crowns, and divine rank.

Osiris is born of Nut and Keb, receives regalia and divine rank, and Horus his son is established on his throne.
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The Literature of the Ancient Egyptians THE MAGICIAN UBAANER AND THE WAX CROCODILE / THE MAGICIAN TCHATCHAMANKH AND THE GOLD ORNAMENT / THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA; lines 1343-1417 confidence: medium

The section concerns the birth of the three sons of Ra; Ra orders Isis, Nephthys, Meskhenet, Heqet, and Khnemu to oversee the birth so the children will later rule Egypt and build temples with offerings.

The heading and opening identify the children as the three sons of Ra, and Ra personally commissions deities to oversee their birth.
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The Literature of the Ancient Egyptians THE MAGICIAN UBAANER AND THE WAX CROCODILE / THE MAGICIAN TCHATCHAMANKH AND THE GOLD ORNAMENT / THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA; lines 1419-1460 confidence: medium

The narrator says there is reason to think the three sons of Rut-tetet became kings named Khafra, Menkaura, and Userkaf, and connects later kings with the title sons of Ra and Sun-god worship at Anu or Heliopolis.

The narrator connects the succession after the fourth dynasty with kings who called themselves sons of Ra and promoted worship of the Sun-god at Anu or Heliopolis.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10191-10265 confidence: medium

Creation is conceived as generation: the Deep and the chaos of waters become male and female principles that generate other pairs; the author contrasts this with emanation in Gnostic systems.

The Deep and the chaos of waters become male and female principles, generate other pairs, and primordial beings beget children like men and gods.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10403-10483 confidence: high

The passage suggests the darkness/light and confusion/law contrast may reflect contact between Nippur and Eridu teachings, and says Semitic religion centered on divine fathers, mothers, and children.

The passage says Semitic religion centered on divine fathers and mothers who beget children, and that the divine universe was imagined as evolving in the same fashion.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10403-10483 confidence: medium

The Babylonian is described as focused on present life; the other world is shadowy and dark, and sacred books provide guidance in this world rather than beyond the grave.

The Babylonian is said to be rewarded or punished for deeds in this world and to be called the son of his god.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10663-10761 confidence: medium

Ea and Asari still appear in animal shape: Asari is linked with the gazelle and Ea with the antelope of the deep. Ea is also lord of earth and king of the holy mound of waters; Eridu’s temple contained a likeness of the mound where human destinies were declared.

Asari is Ea’s son, Nin-akha-kudda is later made Ea’s daughter, and Bau is called mother of Ea.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11034-11138 confidence: medium

The speaker asks forgiveness and asks that the divine heart be appeased like the heart of a mother who has borne children and a father who has begotten them.

The speaker asks the divine heart to be appeased like the heart of a mother who has borne children and a father who has begotten them.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11835-11926 confidence: high

The temple is the center and glory of each great Babylonian city; the ruler begins as high priest and remains the god's vicegerent and adopted son; the city grows around the temple.

The ruler is described as first a high priest and then as vicegerent and adopted son of the god; the priesthood can also authorize kings such as Nabonidos.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 12180-12269 confidence: high

The temples are served by priests headed by the patesi or high priest, who acts as the god's vicegerent; at Babylon divine rights are conferred by adoption, taking the hand, and becoming son of the god; an early king of Erech calls himself son of Nin-ṡun.

The vicegerent of Bel takes the god's hand, becomes the god's son, and thereby gains the right to exercise sovereignty; an early king of Erech calls himself son of Nin-ṡun.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 12974-13065 confidence: high

Old Sumerian ghosts and spirits are non-moral and may inflict pain and disease; sorcerer's charms defend against them. With Semitic arrival, goblin becomes god and sorcerer becomes priest; gods become moral fatherly agents. Hades retains older malignant or non-moral powers and a common lot for all mankind.

The gods are described as chastising humans as a father would his son, and “Father” is a common title for god; the moon-god especially embodies fatherhood while also judging.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 13067-13155 confidence: high

Mediation is traced to the magician’s hidden knowledge and powers and to priestly vicegerency; the deified king or pontiff takes the god’s place on earth, with Gudea representing Inguriṡa.

The passage describes the deified king or pontiff taking the god’s place on earth, ministers becoming adopted sons and representatives, and divine figures becoming sons in a heavenly hierarchy.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 6942-7034 confidence: high

Babylon is described as a colony of Eridu; its tutelary god was a son of Ea of Eridu and was worshipped at Eridu before the cult moved north to Babylon.

The passage repeatedly explains city-cult relationships through divine sonship: Babylon’s god as son of Ea, Ur’s moon-god as son of the god of Nippur, and Asari as son and minister of Ea.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7036-7123 confidence: high

Babylonia, like Egypt, is said to have had local principalities with tutelary deities and sanctuaries; the patesi is high priest and divine representative; priests confer rule; the king remains priestly and adopted son of his god.

The patesi or high priest-king is described as the god's vicar and representative on earth and as the adopted son of his god.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7211-7293 confidence: medium

If Merodach's name were Semitic, Babylon's city and temple would presumably belong to Semitic days; the identification of Merodach with Asari, son of Ea of Eridu, would be supported, and Babylon could be viewed as a colony from Eridu.

The passage names Asari as the son of Ea of Eridu and discusses the possible identification of Merodach with Asari.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7978-8065 confidence: high

Ea is described as lord of the deep; Dam-kina as mistress of the land; Aṡari as “the prince who does good to man” who brought knowledge and healing to humans created by Ea.

Ea has a wife, Dam-kina, and a son, Aṡari; the passage assigns cosmic domains and beneficent human aid within this family structure.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8067-8147 confidence: medium

Dam-kina is made Ea's wife and Bau his mother; Bau is called the great mother, giver of herd, flock, crops, fertility, and protection, and the heifer is named as her symbol.

Bau is said to become the creatress-mother and then the mother of the creator, namely within Ea's family structure.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8149-8239 confidence: medium

Ea is described as supplanted by his son; Merodach is son of Ea only through identification with Aṡari, son of Ea in Eridu theology; Ea’s wisdom is handed to Merodach and creation of mankind is denied to Ea.

Merodach supplants Ea and is called Ea’s son only through identification with Aṡari, son of Ea in Eridu theology.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8241-8324 confidence: high

Ea’s former roles as land god, creator of man from dust, and divine potter recede; he becomes water god pouring the Tigris and Euphrates from vases, and his son Aṡari/Merodach inherits his wisdom and power.

Ea’s son Aṡari/Merodach inherits his father’s wisdom and power.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8241-8324 confidence: medium

The triad becomes a model for other gods; the author compares the Babylonian triad with the Egyptian Ennead, says the Ennead is a multiple of the triad, and speculates about Sumerian thought, Semitic divine family, and god-wife-son trinity.

The author states that where a god had a wife and a son, the godhead would naturally be regarded as a trinity.
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The moon-god of Ur is called the son of En-lil of Nippur; the passage compares Ur, Nippur, and Eridu and associates moon-god worship with Semites of Arabia and the west.

The moon-god is called the son and firstborn of En-lil and is said to proceed from En-lil's dark underground realm.
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The passage states: "The sun-god was born of the moon" and says day was begotten by night, reckoned evening to evening, with Genesis 1 preserving the evening-and-morning system.

The passage explicitly says the sun-god was born of the moon and connects this to lunar precedence over the solar order.
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The passage proposes that Asari may once have been a title of Ea, then a separate god who treated Ea as father; it contrasts this with non-familial Sumerian spirits and discusses Asari as ram, Ea as antelope, composite creatures, and chaos as mingling unlike forms.

Asari is described as a god who owned Ea as father; Babylon's local deity is also explained as a son of Ea through a proposed Eridu connection.
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Sanctity passes from Nippur to Ê-Saggil; Merodach's priests inherit En-lil's priestly functions; kingship is legitimate only through taking Bel's hand and adoption as his son; the author compares the transfer of lordship to Zeus supplanting Kronos.

Legitimate rule is conditioned on a prince taking the hand of Bel of Babylon and being adopted as Bel's son.
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Istar is the spirit of the evening star, originally identical with the morning star, herald of night and day, associated with Ana and born from the sky at sunset and dawn.

The sky is called Istar’s father because she is born from it at sunset and dawn.
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Tiglath-pileser III is said to acknowledge himself son of Bel-Merodach and receive the right to rule from him; the author interprets this as Babylonian tradition overcoming Assyria, with Istar prevailing against Assur.

Tiglath-pileser III is said to acknowledge himself son of Bel-Merodach and to receive from him the right to rule.
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Deities on Babylonian seal-cylinders and Assyrian palace walls are described as in human likeness; examples include Bel-Merodach, the sun-god rising between twin mountains, and Istar as a woman.

Bel-Merodach is described as adopting a king as his son.
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“At Babylon he was made the adopted son of Bel-Merodach by taking the hand of the deity” and thereby became a Bel ruling the people of Bel.

The king becomes the adopted son of Bel-Merodach by taking the deity’s hand and then rules as a Bel; later rulers are described as assuming the title god.
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The divine messenger or angel carries orders from a higher god from heaven to earth and interprets his will to men; the sukkal or angel-minister is usually a son of the god, with Asari/Merodach as son and minister of Ea and Nin-ip as son and minister of En-lil.

The sukkal is usually a son of the god whose messages he conveys; Asari/Merodach is son and minister of Ea, and Nin-ip is son and minister of En-lil.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14374-14493 confidence: high

The Westcar Papyrus is said to describe the first three kings of the Fifth Dynasty as born of Ruddadt, wife of a priest of the sun-god, and the god Ra of Sakhab.

The Westcar Papyrus note describes the first three kings of the Fifth Dynasty as born of Ruddadt and Ra of Sakhab.
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“Ancestral mother of the gods, thou unitest thyself with thy father Ra in thy festal chamber.”

A Dendera text says an ancestral mother of the gods unites with her father Ra in her festal chamber.
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The shrine of Horus at Edfu is said to be called Mesen; the legend identifies Horus with the son of Osiris; the winged solar disc is said to be called lord of Beḥudet or lord of Mesen.

The legend is said to identify Horus with the son of Osiris.
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The Pyramid Text notes identify planets with gods, Unas with a star, Sirius as Pepi’s sister, luminous spirits with planets, and mention fields of stars, the Bull of heaven, fresh water of the stars, and Qebḥu daughter of Anubis pouring liquid from four vases.

Qebḥu or Fresh Water is explicitly called the daughter of Anubis.
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Amon-Ra says the god incarnated in the royal person of Thothmes IV, found Mut-em-ua, stood beside her as a god, went to her to be a father through her, and caused her to behold him in divine form.

Amon incarnates in the royal husband, approaches Mut-em-ua to be father through her, names the child Amon-hotep, and proclaims his future kingship.
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Amon says the child in Mut-em-ua’s womb is named Amon-hotep, that the child will exercise sovereignty and righteousness, that Amon’s soul is in him, and that he will wear the twofold crown and rule the two lands like the sun forever.

Amon states that his soul is in Amon-hotep, who will wear the twofold crown and rule the two lands.
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The phrase 'the king' or 'the man the son of his god' probably refers to adoption by the god, though it may later have meant 'pious man'; Hebrew names like Ben-Ammi are compared.

The note says the Sumerian phrase 'the king' or 'the man the son of his god' probably refers to adoption by a god.
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Hommel is cited for primitive Semitic moon and star worship, with Athtar, an angel god, and a sun-goddess as daughter or wife; Western Semitic Baal is described as originally the moon-god.

The sun-goddess is described as daughter or wife, and Gubára/Sala are treated through consort relationships to Meri and Hadad.
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Tammuz is described as a Zi or spirit worshipped at Eridu, known as the Son of the Spirit of the Deep, that is Ea, and as the primitive sun-god of Eridu.

Tammuz is known as the Son of the Spirit of the Deep, identified by the author with Ea.
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Lillum/Lil and Zi are cited as “mother-father” of En-lil or of En-lil and Nin-lil; the passage states that the creative principle was both female and male.

The passage describes Lillum/Lil and Zi as “mother-father” and states that the creative principle was both female and male.
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Zikum or Nammu is identified as the abyss and is called the mother of Ea.

Zikum or Nammu, identified as the abyss, is called the mother of Ea.
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The note says the divine seven may descend from seven gods who were sons of En-me-sarra; it compares this with Job xxxviii.7 and reports Philo Byblius’s seven sons of Sydyk, the Kabeiri, with their eighth brother Asklêpios.

The passage describes seven gods as sons of En-me-sarra and reports Philo Byblius’s seven sons of Sydyk, the Kabeiri, with an eighth brother, made first writers of history.
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“Ablu dannu mutir gimilli Bili abi-su,” translated as “the mighty son, the avenger of Bel his father.”

The translated phrase names a “mighty son” as “the avenger of Bel his father.”
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The Religions of Ancient Egypt and Babylonia PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX.; lines 13667-14079 confidence: medium

Entries include 'Pharaoh as god' and 'son of the Sun.'

The index lists Pharaoh as god and as son of 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 1176-1245 confidence: medium

Egypt's prior division into two kingdoms was remembered in the Pharaoh's title lord of the two lands and the twofold crown; Nekhen was protected by Horus and Nekheb, Nekheb's sanctuary stood at El-Kab, and Besh calls himself son of Nekheb.

Besh calls himself son of Nekheb, and the eldest royal son later bears the title royal son of Nekheb.
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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 1247-1327 confidence: high

Pharaonic Egyptians are said to have believed in the divine origin of certain individuals; the leading prince is described as the son of a god or goddess and as an incarnation of the god himself.

The Pharaonic leader is described as the son of a god or goddess, and an early king of Ur is described as calling himself the son of a goddess.
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Because Amon-hotep III’s mother was of Asiatic origin, the Luxor temple states he was born of a virgin and the god of Thebes; Alexander needed acknowledgment as son by the god of Ammon.

Amon-hotep III is described as born from the god of Thebes, and Alexander is described as acknowledged as a son by the god of Ammon.
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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 2240-2329 confidence: high

Ra's special Heliopolis temple is dated to the Twelfth Dynasty; Heliopolis became a theological center where sun-worship, creation by generation or emanation, and groups of nine gods were developed.

The passage states that Heliopolis developed creation by generation or emanation and that the Ennead's four divine pairs descended by successive acts of generation from Tum.
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Tum is described as human-form sun-god and tutelary deity of Heliopolis; creation is ascribed to him as father and generator, with Book of the Dead language calling him creator, begetter of all, giver of birth to the gods, self-created, and lord of life.

Tum creates as father and generator; the Ennead explains world origins by analogy with birth, and the Babylonian scheme is described as generation by pairs.
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Fifth Dynasty kings called themselves sons of Ra; the royal titulary shifted to “Son of the Sun”; Babylonia is compared through royal adoption by Bel-Merodach; a Fifth Dynasty monument shows a winged solar disc overshadowing the king and a hawk of Horus above the double-name.

The Fifth Dynasty kings call themselves sons of Ra, and the passage compares this with Babylonian priestly recognition of a king adopted as son by Bel-Merodach.
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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 2505-2595 confidence: high

The author cites Maspero on the late artificial character of the Egyptian trinity and summarizes the Memphis, Osirian, and Theban triads, including borrowed or reassigned deities.

The Memphis triad assigns Nefer-Tum as son and Sekhet as wife of Ptaḥ; other named triads include Osiris, Isis, and Horus and the Theban grouping around Amon.
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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 2597-2682 confidence: high

A hymn praises living Aten at setting and rising; mortals honor and pray to the creator in the presence of Khu-n-Aten, “thy son, whom thou lovest,” and all Egypt and lands in Aten’s circuit praise him.

A hymn identifies Khu-n-Aten as Aten’s loved son and as the king of Egypt who lives in truth, placing prayer and praise in his presence.
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“Aten was the father of all things”; he called all things into existence “by the word of his mouth,” including humans, beasts, birds, flowers, and heaven.

Aten is called father of all things and father-like source of mankind and living beings; Baal is also compared as father of mankind.
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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: medium

The passage warns against assuming a single meaning for Egyptian divine terms, contrasting Khu-n-Aten's pantheistic deity, the Fifth Dynasty sun-god, the bull Apis, and the formless ever-living Creator of the priesthood.

The Pharaohs of the Fifth Dynasty are said to have called themselves sons of the sun-god.
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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

When Memphis became capital, Ptaḥ became supreme; he was amalgamated with Sokaris and probably Osiris, then merged into Tanen/Tatunen and Ra amid Heliopolitan sun-worship and syncretism; he was chief of an Ennead later resolved into a trinity, with Nofer-Tum made his son.

Nofer-Tum and later Im-hotep are made sons of Ptaḥ, and both are also described as sons of Sekhet within a Memphite theological arrangement.
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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 3927-4015 confidence: medium

Hathor appears as cow or cow-headed woman with solar disc; she is daughter of Ra and mother of the sun-god; at Dendera the solar orb rises from her lap on Bâkhu, and she is joined with Horus in the solar disc.

Hathor is called daughter of Ra, the sun-god is called her son, and the solar orb rises from her lap; Horus is also shown as her son in solar-disc imagery.
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Goddesses are said to pass into each other; Sekhet develops into Uazit, Mut, Selk, and Hathor; Pepi I calls himself son of Hathor.

Pepi I and Sixth Dynasty kings are said to call themselves sons of Hathor and sons of the sun-god.
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Amon is usually human with two lofty feathers; under Theban dynasties he becomes supreme, aids wars against the Hyksos and campaigns in Syria and Ethiopia, receives spoils and captive labor, and is proclaimed by Thebans as the one god.

The Pharaoh is described as son of the sun-god, Amon as his father, and the supremacy of the Pharaoh as implying the supremacy of the Pharaoh’s god.
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Mut is made Amon’s wife; Khonsu becomes Amon’s son, loses his moon-god character, becomes a solar hawk-headed god, and is later superseded by Mentu-Ra.

The Theban trinity is organized with Amon as husband/father, Mut as wife/mother, and Khonsu as son.
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Horus is born to Isis and hidden at Buto in the Delta marshes; he grows, gathers followers, seeks vengeance, captures Set, Isis releases Set, and Thoth replaces Isis’s severed head with a cow’s head.

Horus is secretly raised out of Set’s reach, grows up, gathers followers, avenges Osiris, and in one account sits on his father’s throne.
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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 4187-4263 confidence: medium

The author says the Osiris story mixes elements: Horus the younger is identified with Horus the elder; good-versus-evil war is confounded with historical conflict; Osiris receives solar theology as son of Ra; Anubis and Nephthys are repositioned in relation to Osiris and Set.

The passage names Horus the younger as posthumous son of Osiris and says solar theology made Osiris the son of Ra.
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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 4350-4437 confidence: medium

Asari is described as sun-god of Eridu, son of Ea, interpreter of Ea's will and wisdom, and communicator to humans of culture and healing.

Asari is the son of Ea and interpreter of Ea's will and wisdom; later resurrection spells are said to be received from the father.
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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 4439-4529 confidence: medium

Horus takes the corresponding part in Egypt; Anher and Osiris are discussed as local forms or names of Horus and the mummified hawk; Osiris becomes benefactor and god of the dead; Horus becomes Osiris's son and father, and the Horus-Set struggle is transferred to the Osirian cult.

Horus is said to become Osiris's son while at the same time being his father.
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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 6129-6206 confidence: high

The passage defines the triad as divine father, wife, and son, links it with human family and creation by generation, suggests a Heliopolitan and solar origin, identifies Tum, Khepera, and Ra as three forms of one god, and discusses divine essence, names, eternal generation, solar pantheism, and the ka.

The passage explicitly describes a triad of divine father, wife, and son, modeled on the human family, and gives Osiris, Isis, and Horus as an organized triad.
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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 6129-6206 confidence: medium

The passage defines the triad as divine father, wife, and son, links it with human family and creation by generation, suggests a Heliopolitan and solar origin, identifies Tum, Khepera, and Ra as three forms of one god, and discusses divine essence, names, eternal generation, solar pantheism, and the ka.

The passage says the divine father engenders himself in the person of the divine son and that father and son become one another through all time.
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The gods rejoice at Osiris's arrival; divine chiefs join him and recognize an omnipotent child.

The hymn presents the figure as a recognized divine child and heir who receives crowns, paternal title, and sovereignty over the two worlds.
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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 6209-6293 confidence: medium

"Here Osiris is identified with Horus, and so becomes the son of his own wife."

The author explicitly says Osiris is identified with Horus and so becomes the son of his own wife.
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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 6295-6388 confidence: medium

On the Pyramid of Pepi I, Pepi is said to be born of his father Tum at a time when heaven, earth, men, gods, and death did not exist; the author says the words are disconnected from context.

The Pyramid text says Pepi was born of his father Tum.
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"He is at once the divine father, mother, and son"; the passage also says he eternally begets and produces another self within himself.

The Maspero quotation describes the deity as eternally begetting within himself, conceiving offspring without going outside himself, and being at once divine father, mother, and son.
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Human comprehension of an absolute being leads to making God think as humans do; the passage states that the Word must become flesh and the immaterial god must incarnate and come to Egypt with gods as his children.

The immaterial god incarnates, comes to Egypt, peoples it with gods called his children, and generates lower divine types through successive trinities and personifications.
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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 6630-6703 confidence: high

Luxor scenes portray Amon-hotep III with no human father: Amon descends from heaven, fathers him through a still-virgin mother, and declares that his soul is in the child who will wear the twofold crown and rule like the sun.

Amon-hotep III is described as having no human father because Amon descended and fathered him through a virgin mother; similar claims are noted for Hatshepsu and divine royal sonship.
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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 6630-6703 confidence: medium

Luxor scenes portray Amon-hotep III with no human father: Amon descends from heaven, fathers him through a still-virgin mother, and declares that his soul is in the child who will wear the twofold crown and rule like the sun.

Amon is said to incarnate himself, and the divine speech says, “My soul is in him,” regarding Amon-hotep III.
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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 670-753 confidence: high

The passage says Egyptian religion’s unity, like the State’s, was given by Pharaoh, who was son and representative of the sun-god and the sun-god’s visible manifestation.

Pharaoh is described as the source of unity for Egyptian State and religion and as son, representative, and visible manifestation of the sun-god.
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roman

Aeneidos Aeneidos / PUBLI VERGILI MARONIS / AENEIDOS / LIBER I; lines 569-703 confidence: high

Aeneas and Achates are eager to break out of the cloud; Achates asks Aeneas, son of a goddess, what he thinks, noting that fleet and companions are safe and only one man is absent, seen submerged in mid-wave.

The passage identifies Aeneas as the son of a goddess and says his mother enhances his hair, youthful radiance, and eyes before he appears.
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Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 1512-1634 confidence: high

Venus appears in bright nocturnal light as Aeneas' mother, grasps him, questions his rage, names Anchises, Creusa, and Ascanius, and says Greeks surround them while her care resists flame and sword.

Venus appears as Aeneas' divine mother, restrains him, reveals danger and divine causes, protects his family, and commands him to flee.
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2628-2745 confidence: medium

Iarbas is son of Hammon and a seized Garamantian nymph; he established a hundred temples and altars to Jove, consecrated vigilant fire, and prays before the altars with upturned hands.

Iarbas is born from Hammon, addresses Jupiter as father, and prays after Dido rejects his marriage and receives Aeneas.
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2747-2861 confidence: high

Jupiter tells Mercury to go by wings to Aeneas in Tyrian Carthage; he says Aeneas must rule Italy, transmit Teucrian lineage, consider Ascanius and Lavinian lands, and sail.

Jupiter and Mercury connect Aeneas' duty with Teucrian lineage, Italy, Roman citadels, Lavinian lands, Ascanius/Iulus, and future rule.
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Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 3253-3386 confidence: medium

Aeneas summons the Trojans at the shore and tomb, announces the yearly anniversary of Anchises' burial, calls for annual honors, prayers for winds, feast offerings with Penates, and future contests with prizes.

Aeneas repeatedly honors Anchises as father, refers to the divine parent and sacred parent, addresses his ashes and shades, and calls his soul from Acheron.
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Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 4000-4110 confidence: high

Night covers the sky; the appearance of father Anchises descends from heaven and says: “imperio Iovis huc venio.”

Anchises appears as Aeneas' father, says he dwells in Elysium, and instructs Aeneas to go through Avernus to meet him with Sibyl-led rites.
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Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 4000-4110 confidence: high

Venus tells Neptune that Juno's unsated anger pursues Troy's remnants, recalls the Libyan storm and the burning of the Trojan ships through the mothers, and asks for safe sails over the waters to the Laurentian Tiber if the Fates grant the walls.

Venus petitions Neptune for safe passage for the Trojans and invokes prior dangers from Juno; Neptune answers with reassurance concerning Aeneas.
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Aeneidos LIBER IX / PUBLI VERGILI MARONIS / AENEIDOS / LIBER X; lines 7583-7709 confidence: high

Venus addresses Jupiter, says Rutuli and Turnus attack the Trojans while Aeneas is absent, and describes a renewed threat to nascent Troy including Tydides from Arpi.

Venus petitions Jupiter for relief and specifically asks that Ascanius be allowed to survive and be withdrawn from battle; Ascanius is later described as Venus's special care.
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Aeneidos LIBER IX / PUBLI VERGILI MARONIS / AENEIDOS / LIBER X; lines 8017-8087 confidence: high

Alcides hears and weeps; the father says, "Stat sua cuique dies," that life is brief, fame comes by deeds, divine offspring died at Troy, Sarpedon was his progeny, and Turnus also is called by fate.

Alcides grieves for Pallas, and the father addresses his son while citing divine offspring who died, including Sarpedon as his own progeny.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4293-4407 confidence: high

Aeneas, working among the others, prays that the golden branch show itself; two doves fly down, he recognizes them as his mother’s birds, asks them to guide him, and invokes his divine mother not to fail him.

Aeneas recognizes the doves as his mother’s birds, invokes his divine mother, and follows the birds to the tree where the bough shines.
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Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5213-5319 confidence: medium

Latinus receives the Trojans, asks their purpose, offers hospitality, calls the Latins Saturn's people, and recalls the old report that Dardanus came from these fields, went to Phrygia and Samothrace, and is now received in heaven among the gods.

Latinus states that Dardanus is received in the starry golden palace of heaven and increases the number of gods at altars, connecting ancestry and divine status.
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Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5321-5395 confidence: high

“Ab Iove principium generis ... Troius Aeneas, tua nos ad limina misit.”

Ilioneus grounds Trojan identity and Aeneas' status in descent from Jupiter.
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Aeneidos LIBER VII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VIII; lines 6090-6149 confidence: medium

Aeneas traces Dardanus from Electra and Atlas, Mercury from Maia and Atlas for the king's people, and concludes: "Sic genus amborum scindit se sanguine ab uno."

Aeneas traces both parties' descent through Atlas and says their families divide from one blood before making his alliance request.
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Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 6713-6843 confidence: medium

The narrator recalls the Mother of the Gods asking Jupiter to protect the ships made from her sacred Idaean pines. Jupiter says mortal-made hulls cannot be immortal in danger, but promises that ships reaching Ausonian lands will lose mortal form and become sea goddesses like Doto and Galatea, ratifying this by the Stygian river.

The Mother addresses Jupiter as her son and requests protection for the ships made from her grove; Jupiter answers with a limited promise of later deification.
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Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 7325-7454 confidence: medium

Apollo watches from a cloud, praises victorious Iulus with 'sic itur ad astra,' speaks of divine ancestry and descendants, descends, takes the form of old Butes, warns Iulus to stop, and vanishes.

Apollo calls Iulus a boy of new valor, says the path goes to the stars, and names him as born of gods and destined to beget gods.
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Aeneidos LIBER X / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XI; lines 8730-8842 confidence: medium

Envoys from Diomedes report that gifts, gold, and prayers have been ineffective; the Latins must seek other arms or peace from the Trojan king.

Aeneas is described as fatal and carried by manifest divine power, and Latinus characterizes the war as being against a divine race and unconquered men.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9435-9556 confidence: medium

Turnus refuses Latinus' counsel, asks to bargain death for glory, and says Aeneas' goddess mother will be far away and unable to hide him with cloud and empty shadows.

Turnus refers to Aeneas' goddess mother as a potential protector, and Aeneas is described as armed in maternal arms.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9833-9950 confidence: high

"Hic Venus, indigno nati concussa dolore, / dictamnum genetrix Cretaea carpit ab Ida"

Venus, explicitly Aeneas' mother, is moved by her son's pain and secretly supplies the healing remedy that restores him to battle.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9833-9950 confidence: medium

Aeneas arms himself, embraces Ascanius through his armor, kisses him through the helmet, and says: learn virtue and true labor from me, fortune from others.

Aeneas instructs Ascanius to learn virtue and labor from him and to remember examples of Aeneas and Hector.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9952-10067 confidence: high

"Hic mentem Aeneae genetrix pulcherrima misit"; she directs him to go to the walls and turn the army against the city.

Aeneas’s mother directly sends a thought into his mind, leading him to shift from searching for Turnus to attacking the city.
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3114-3242 confidence: high

The passage begins explaining the name Lupercal: Ilia the Vestal gives birth to heavenly seed while her uncle rules; he orders the boys drowned. Weeping ministers carry the twins to the flooded Albula/Tiber, cannot go farther, and remark on their likeness, beauty, vigor, and possible divine father.

Ilia the Vestal gives birth to heavenly seed; the boys are called twins, ordered drowned by the ruling uncle, and suspected by attendants to have a divine father.
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3320-3377 confidence: high

Mars asks Jupiter to return his son, since one child is lost and one remains; Jupiter nods assent, shaking the poles and making Atlas feel the weight of heaven.

Mars explicitly asks that his son be returned to him, and Jupiter assents.
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3379-3484 confidence: high

Jupiter removes Lara's tongue and orders Mercury to take her to the Manes; Mercury escorts her through a grove, uses force while she is mute, and she bears twin Lares who guard crossroads and the household shrine.

After Mercury's coercive encounter with the tongueless Lara, she becomes pregnant and bears twins identified as Lares who guard crossroads and a household shrine.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4613-4739 confidence: high

Mars sees Silvia, desires and possesses her, concealing his theft by divine power; when sleep leaves, she lies pregnant with the founder of the Roman city.

Mars conceives children with Silvia; the resulting twins are Remus and Quirinus/Romulus, and Romulus later claims Mars as blood ancestor.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4780-4871 confidence: medium

Mars describes small early Rome, Romulus’s reed-and-straw dwelling, lack of wife or father-in-law, rejection by wealthy neighbors, and Mars’s instruction that arms will give what prayers seek; Consus’s festival is prepared.

Mars speaks of Romulus as his offspring and says Ilia was happily a mother by him, while early Rome’s future and Roman blood are discussed.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5432-5509 confidence: medium

A small shrine of Captive Minerva on the Coelian is described, with possible explanations involving the head, her birth from the father’s head without a mother and with shield, capture from Falerii, and a law about theft; Pallas is asked to hold the aegis for Roman leaders.

One explanation for the name says the goddess sprang without a mother from the crown of her father’s head, carrying her shield.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5432-5509 confidence: high

The mother sees the children from the air, strikes her breast, descends with clouds to the dragon-born city, and snatches her children away.

The mother sees the children from the air, descends with clouds, and snatches them away from danger.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 5512-5646 confidence: medium

The notes state that the poet invokes Mars, recounts Mars' celebrated adventure, and says the month had been named after Mars by his son, whose birth it relates; Silvia/Ilia and Alba are identified in the same context.

The notes say Mars' celebrated adventure is appropriate because the month was named after Mars by his son, whose birth it relates; later notes connect Romulus and Remus with the founders of Rome and with being born to rule.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6155-6277 confidence: medium

The Julian house into which Augustus was adopted is said to derive its lineage from Aeneas; the note discusses possible relationship to Vesta through Saturn, Venus, and Aeneas.

The notes state that the Julian house derived its lineage from Aeneas and discuss possible kinship relations through Saturn, Venus, Aeneas, Vesta, and Augustus.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6155-6277 confidence: medium

A figure of a she-goat stood beside Vejovis' statue, and the note connects this with Jupiter being suckled by the goat Amalthea.

The note says Jupiter was suckled by the goat Amalthea and uses the she-goat beside Vejovis' statue as evidence for a connection with Jupiter.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6279-6430 confidence: high

Alternative opinions make Anna the Moon, Themis, Io or Isis, or a daughter of Atlas and one of the nymphs who reared Jupiter.

The notes report traditions in which nymphs, Amalthea, Melissa's daughters, or the Hyades rear the infant Jupiter.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 7693-7817 confidence: high

Noble Roman halls held waxen ancestral images and a stemma; Venus, mother of Aeneas, stood at the head of the Julian stemma, into which Germanicus entered by adoption.

The notes place Venus as mother of Aeneas at the head of the Julian stemma and state that the lineage was traced up to the gods, with Germanicus attached by adoption.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 7948-8087 confidence: medium

The notes refer to Hesiod's account, Ida as scene of Jupiter's infancy, and the Curetes' armed dance around Jupiter's cradle; they also describe the Corybantes as attendants of the Mother of the Gods.

The notes describe Jupiter's infancy on Ida and the Curetes' armed dance around his cradle.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 10061-10181 confidence: medium

The note states that Greek sources make Ares the son of Jupiter and Juno, treats the present legend as an Italian or Greek fiction, and cites Festus on Gradivus as so named because he was born from grass.

The note says Festus alludes to the legend by explaining Gradivus as born from grass, while also discussing Juno and Mars/Ares genealogy.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 10308-10439 confidence: high

The Centaur rises on the third day of the month; Chiron is offspring of the Oceanide Phillyra and Saturn in horse form, and is half-man and half-horse.

Saturn takes horse form and fathers Chiron, who is described as half-man and half-horse.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 10441-10587 confidence: medium

The second day of the Lemuria fell on the V. Idus, when Orion set; Orion is described as Boeotian according to most writers, with Chios as an alternate birthplace in Pindar.

The notes discuss Orion's origin traditions and state that, according to Hesiod, Neptune was Orion's father, while another source gives Apollo in a related role.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9696-9826 confidence: medium

The first opinion derives Maius from Majestas, daughter of Honos and Reverentia; Macrobius is cited for Deus Maius as Jupiter, named from magnitude and majesty.

Majestas is presented as daughter of the personified Honos and Reverentia, and the notes refer to the fiction of Majesty's birth and power.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9828-9948 confidence: medium

"Cincius" derives the month from Maia, called Vulcan's wife; others say Maia, Mercury's mother, gave the month its name.

Maia is described as Mercury's mother, and May is linked with Mercury's festival and sacrifices to Maia and Mercury.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9828-9948 confidence: high

In a cited account, when Jupiter was born Rhea gave him to Themis, Themis committed him to Amalthea, and Amalthea had him suckled by her goat.

The Jupiter birth tradition has Rhea transfer newborn Jupiter to Themis and Amalthea, who has him suckled by her goat.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 11684-11814 confidence: high

Hestia/Vesta is said, according to Hesiod and a Homeridian hymn, to have been first-born of Kronus and Rhea; the note says Ovid followed Homer.

The notes state genealogical relations for Hestia/Vesta as child of Kronus and Rhea and Hebe/Juventas as child of Jupiter and Juno.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12024-12117 confidence: medium

Aelius Gallus is cited for Dius Fidius as son of Jove and for links with Sabine Sanctus and Greek Hercules; Augustine is cited for the Sabines enrolling their first king Sancus/Sanctus among the gods.

Aelius Gallus is reported as calling Dius Fidius a son of Jove, and Cato is reported as naming Sabo the son of Divus Sancus Gentilis.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1144-1212 confidence: medium

Romulus, founder of the city, establishes ten months; the text explains this by gestation and widow's mourning periods, and assigns early months to Mars, Venus, old men, and young men.

Mars is identified as Romulus' father and Venus as originator of the lineage in the explanation of the first two months.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1616-1741 confidence: high

Opening notices rites of an Arcadian goddess and Turnus’ sister near Virginea water; the speaker invokes the song-named goddess. Evander’s mother is described as sacred and divinely inspired in song.

Carmentis is both mother and goddess; she consoles Evander’s exile, explains it through fate and divine anger, and guides his ship toward Hesperia and the river of the future Roman site.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2312-2471 confidence: high

Aristaeus is named as son of Apollo and the nymph Cyrene; the note says the tale does not really explain why the ox was offered in sacrifice.

Aristaeus is identified as son of Apollo and the nymph Cyrene; Priapus is identified as offspring of Bacchus and Venus.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2473-2639 confidence: high

Evander is described as son of Mercury and Carmenta, with another genealogy noted; Carmenta's divine inspiration and verified predictions are discussed.

Carmenta is Evander's mother and is connected with divine inspiration, frenzy, and verified predictions.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 6721-6851 confidence: high

April is said to concern Caesar; the month descends to him in a great image and becomes his through adoptive nobility; Mars receives the first month and Venus the next place in the ancestral sequence.

April's honor is tied to Caesar through a genealogy from Venus, Anchises, Aeneas, Iulus, and the Alban/Roman line, with Mars and Venus named as divine parents of the lineage.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 6721-6851 confidence: high

The genealogy runs from Dardanus, Electra, and Jupiter through Erichthonius, Tros, Assaracus, Capys, Anchises, Venus, and Aeneas; Aeneas carries sacred objects and his father through fire; the name Iulus links the Julian house to Trojan ancestors.

The passage names divine-human or divine-linked parentage, including Electra with Jupiter, Venus with Anchises producing Aeneas, and Ilia with Mars producing Quirinus/Romulus and Remus.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 6903-7029 confidence: high

Saturn is warned a son will displace him, swallows each child; Rhea grieves; when Jupiter is born, a stone hidden in clothing deceives the father.

Jupiter is born after Saturn has swallowed earlier children; a stone deceives Saturn and ritual noise shields the infant's cry.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7030-7114 confidence: high

She prays to the fruitful mother of the gods under a condition: if guilty she will accept death, but if innocent the goddess should provide proof and follow her chaste hands; she then pulls the rope with little effort.

The goddess is addressed as fruitful mother of the gods, and Erato says she bore the gods and therefore receives the first honor.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7116-7242 confidence: high

The companion chorus calls Persephone to her gifts, then fills the mountains with wailing and beats bare breasts; Ceres is stunned and asks where her daughter is.

Ceres is moved by the name mother, laments for her daughter, searches tracks and regions, and repeatedly calls Persephone and daughter.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7243-7357 confidence: high

Ceres, disguised as an old woman, says her daughter has been carried off; a just old man invites her into his small house.

Ceres is a divine mother whose daughter has been carried off; she searches the world and sky and appeals to Jupiter as the girl's father.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 8939-9070 confidence: high

Calliope recounts Oceanus and Tethys, Pleione with Atlas bearing the Pleiades, Maia’s beauty, her union with Jupiter, and the birth of the wing-footed god on Cyllene.

Calliope presents Maia as mother of Mercury, and Mercury is addressed as giving the month a name from his mother.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 8939-9070 confidence: high

The first night begins from Jove; the rainy sign of Olenian Capella appears and holds heaven as a reward for milk given.

Amalthea hides Jupiter in the woods of Cretan Ida, and the goat nurse gives him milk.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9129-9254 confidence: high

Flora says Mars was born through her arts. Juno grieves that Jupiter produced Minerva without a mother and asks how she too may become a mother without a husband while remaining chaste.

Juno seeks to become a mother without a husband; Flora supplies a unique flower whose touch makes a sterile heifer a mother, and Juno conceives Mars after being touched by it.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9129-9254 confidence: high

Flora says Mars was born through her arts. Juno grieves that Jupiter produced Minerva without a mother and asks how she too may become a mother without a husband while remaining chaste.

Jupiter is said to have produced Minerva without a mother, and Juno seeks and obtains a parallel motherhood without a husband.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11101-11226 confidence: high

Juno, Ceres, and Vesta are born from Ops and Saturn. Juno and Ceres marry and bear children; Vesta alone refuses a husband and is served by virgins; Vesta is called living flame.

Ops and Saturn are named as parents of Juno, Ceres, and Vesta; the three goddesses are contrasted by marital and childbearing status.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11326-11452 confidence: medium

Semele has died; Ino receives and nurtures the child Bacchus; Juno is angry that the son of a rival is being raised, although he is Ino’s sister’s blood.

Bacchus, son of Jupiter and Semele, is nurtured by Ino, provoking Juno’s anger.
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Fasti P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II. / NOTES:; lines 4020-4168 confidence: medium

Notes record Ilia/Silvia and puer/child readings, identify Albula as an old name of the Tiber, describe the river as swollen by rains, cite Fabius Pictor's account of babes brought from the Palatine and laid in water, and discuss an implied father and a god's presence in only one place.

The notes discuss an implied 'father,' hesitation in the speaker, and a belief concerning where a god can be present.
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Fasti P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II. / NOTES:; lines 4170-4306 confidence: medium

The wolf, Mars' sacred animal, comes to feed Mars' offspring, who show no signs of fear.

Mars' offspring are identified through the action of his sacred wolf, which feeds them, and through their lack of fear.
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On the Nature of Things BOOK II / PROEM / ATOMIC MOTIONS / ATOMIC FORMS AND THEIR COMBINATIONS; lines 2292-2410 confidence: high

The Phrygian Curetes are an armed troop representing Dictaean Curetes in Crete, who drowned infant Zeus' cry with dance and brass so Saturn would not seize him.

The reported Curetes story centers on infant Zeus being protected from Saturn by noisy armed dancers, with explicit reference to the mother's suffering if he were seized.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5620-5714 confidence: high

The Mother of gods tells Jove that her beloved pine forest and grove stood on the mountain's crown, and that she gave these trees to the Dardanian when he needed a fleet; she asks that their birth on her hills preserve them from voyaging and storm.

The Mother of gods asks her son Jove to protect ships made from her beloved pine grove, which she had given to Aeneas.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5620-5714 confidence: high

The Mother of the gods recalls that her beloved pine forest and grove on Phrygian Ida were given to Aeneas for his fleet, and she asks Jove that their mountain birth protect them from voyaging and storm.

The Mother of the gods addresses Jove as her son, and Jove answers her petition with a conditional grant.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6015-6072 confidence: medium

Mezentius brandishes an Etruscan pine and hurls smoking brands; Messapus, called tamer of horses and seed of Neptune, tears palisading and calls for ladders.

Messapus is explicitly described as seed of Neptune while participating in the assault.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6150-6229 confidence: high

Apollo looks down from a cloud, praises triumphant Iülus, calls him child of gods and parent of gods to be, and speaks of future peace beneath the line of Assaracus.

Apollo calls Iülus a child of gods and parent of gods to be, and says future wars will sink to peace beneath the line of Assaracus.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6150-6229 confidence: medium

Apollo looks down from heaven, praises Iülus as child of gods and future parent of gods, assumes the form of aged Butes, tells Ascanius to leave war alone, vanishes, and is recognized by the Dardanians.

Apollo calls Iülus child of gods and parent of gods to be, and links future peace to the Assaracan line.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7844-7942 confidence: high

Turnus says Latinus should lay aside care for him and “let me purchase honour with death”; he adds that Aeneas' goddess mother will not be there to hide him in cloud or phantom.

Turnus refers to Aeneas' goddess mother as a protective figure who could hide Aeneas in a cloud or phantom.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7844-7942 confidence: medium

Turnus is not bent by Latinus' words; he asks to purchase honour with death and says Aeneas' goddess mother will not hide him in cloud or phantom.

Turnus refers to Aeneas' goddess mother and the possibility of her concealing him in a cloud or phantom hiding.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8180-8225 confidence: high

Venus, moved by her son's pain, plucks dittamy from Cretan Ida, a plant known to wild goats wounded by winged arrows.

Venus is identified as Aeneas's mother, is moved by his pain, and secretly prepares the remedy that heals him.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8180-8225 confidence: medium

Aeneas embraces Ascanius in armor, kisses him through the helmet, and tells him to learn valor and toil from him and remember the pattern of his father Aeneas and uncle Hector.

Aeneas embraces Ascanius and tells him to learn valor and toil from him and later remember Aeneas and Hector as models of kindred conduct.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8180-8225 confidence: high

Venus, moved by her son's pain, plucks dittamy from Cretan Ida, carries it in a dim halo, steeps it in river-water, and adds ambrosial juice and scented balm.

Venus is explicitly Aeneas' mother, is moved by his pain, and secretly provides the healing substance that restores him.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8275-8349 confidence: high

Aeneas' mother inspires him to advance on the walls; he sees the city untouched by the fighting, summons Mnestheus, Sergestus, and Serestus, mounts a hillock, and gathers the Teucrian army.

Aeneas' mother inspires him to advance on the walls and direct his columns against the town.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8275-8349 confidence: high

Aeneas' beautiful mother inspires him to advance on the city walls, direct his columns against the town, and dismay the Latins with swift disaster.

Aeneas' mother inspires him to redirect his forces toward the city walls.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: high

Aeneas asks: "be it given me to go to my beloved father, to see him face to face; teach thou the way, and open the consecrated portals."

Aeneas asks for the way through the infernal gate to see his father, and the Sibyl responds with instructions about descent, return, and underworld places.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: high

Aeneas asks the Sibyl to let him go to his beloved father, teach the way, and open the consecrated portals; he recalls carrying Anchises from flames and weapons and over the seas, and appeals to the Sibyl's power from Hecate.

Aeneas asks for the way through infernal portals so he can see his beloved father, and the Sibyl instructs him on conditions for entry and return.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3613-3702 confidence: medium

Twin doves descend; Aeneas recognizes them as his mother's birds, asks them to guide him, follows them to Avernus' gorge, and finds the golden bough shining in a tree, which he breaks off.

Aeneas recognizes the doves as his mother's birds and invokes his goddess mother not to fail his uncertain fortune during the search for the golden bough.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3613-3702 confidence: medium

Twin doves descend, Aeneas recognizes them as his mother's birds, asks them to guide him, follows them to Avernus, sees the gold-shining bough on a tree, breaks it off, and takes it to the Sibyl.

Aeneas recognizes the twin doves as his mother's birds, prays to his goddess mother, and follows the doves to the golden bough.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 confidence: high

Romulus is described as seed of Mavors, linked to Ilia and Assaracus, marked by twin plumes and paternal emblem, and destined to make Rome fill earth with empire and heaven with pride; Rome is compared to the turret-crowned Lady of Berecyntus among her divine descendants.

Romulus is called seed of Mavors, Augustus is called a god's son, and a later figure is addressed as drawing descent from heaven.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 confidence: high

Romulus is identified as seed of Mavors and marked with twin plumes; Rome is foretold to fill earth with empire and heaven with pride, and is compared to the turret-crowned Lady of Berecyntus.

Romulus is called seed of Mavors and Augustus is called a god’s son; a descendant is also addressed as drawing descent from heaven.
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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 1239-1316 confidence: high

Aeneas reasons that she should not return triumphant to Sparta or Mycenae after Priam's death and Troy's burning, and he advances infuriated to exact vengeance.

Aeneas advances in wrath toward the daughter of Tyndarus, but his mother appears in evident godhead, catches him by the hand, and stays him.
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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 1239-1316 confidence: medium

Polites, one of Priam's children, flees wounded through the palace while Pyrrhus pursues him with a spear, and he dies before his parents in blood.

Priam witnesses Polites' death, the narrator recalls his own father and child, and the narrator's divine mother appears to restrain him.
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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 1239-1316 confidence: high

The narrator sees the daughter of Tyndarus crouching silently in Vesta's fane, fearing Trojan and Greek vengeance, and his spirit burns with rage to avenge Troy before he advances against her.

The narrator advances in rage to kill the daughter of Tyndarus, but his radiant divine mother catches his hand and stops him.
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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: high

The divine speaker calls the narrator son, questions his wrath, asks him to look to Anchises, Creüsa, and Ascanius, and says her care has kept flames and hostile swords from them.

A divine mother addresses the narrator as son, redirects him toward family duty, reveals hidden divine action, and promises to guide him safely.
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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: high

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.

Aeneas' divine mother reveals hidden divine action, warns him to protect his family, and promises to bring him safely to his father's house.
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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.

Creüsa identifies herself as daughter-in-law of Venus and asks Aeneas to love their child; the household flight centers on preserving the child with divine ancestry.
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The Aeneid of Virgil BOOK FOURTH / BOOK FIFTH / BOOK SIXTH / BOOK EIGHTH; lines 8749-8782 confidence: low

"Arma rogo. Genetrix nato te filia Nerei."

The quoted line links a mother and son with a request for arms, and Servius explains the request as one in which the beneficiary is left implicit.
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The Aeneid of Virgil BOOK FOURTH / BOOK FIFTH / BOOK SIXTH / BOOK EIGHTH; lines 8749-8782 confidence: medium

Book Eight line 383 note: '_Arma rogo. Genetrix nato te filia Nerei_'; commentary explains the punctuation and glosses it as a mother seeking service for her son from the daughter of Nereus.

The note identifies a mother requesting arms for her son from the daughter of Nereus.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2749-2841 confidence: high

Aeneas addresses the Dardanian people, marks the anniversary of Anchises' burial and altar consecration, says the gods led them to the site, and orders sacrifices, prayers for winds, annual rites, and a feast including household gods and Acestes' gods.

Aeneas identifies the anniversary of Anchises' burial, orders annual rites, pours libations, invokes Anchises, and sacrifices animals at the tomb.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2749-2841 confidence: high

At dawn Aeneas gathers the Dardanian people, names the yearly completion since Anchises' remains were buried, calls for sacrifice and prayers for winds, says Acestes gives oxen for each ship, and ordains contests in ships, running, archery, and boxing.

Aeneas marks the yearly date for Anchises, calls him divine father, offers libations and sacrifices, and invokes his soul and ghost.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3315-3403 confidence: high

Night rises; the likeness of Aeneas’ father Anchises seems to descend from heaven and begins to speak.

Anchises’ apparition instructs Aeneas, his son, to visit the nether chambers of Dis and meet him in Elysium, where Aeneas will learn his line and the city given to him.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3315-3403 confidence: medium

Venus petitions Neptune, accusing Juno of relentless wrath against Troy and its remnant, including storms and ship-burning, and asks that the survivors reach the Laurentine Tiber safely.

Venus, Aeneas’ divine mother in the surrounding narrative and named here as petitioner for the Trojans, appeals to Neptune for the remnant’s safe sea passage after Juno’s hostility.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3315-3403 confidence: high

Aeneas debates remaining in Sicily or going to Italy; Nautes, taught by Pallas, advises following fate, entrusting weary people to Acestes, and founding a city called Acesta.

Aeneas, called goddess-born, receives direction from his dead father Anchises by Jove's command, while Venus later intercedes for his voyage.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6315-6410 confidence: high

Venus asks for Ascanius' safe retreat and life, says Aeneas may be sheltered away from battle, names her own places, allows Carthaginian rule over Ausonia, and recalls Trojan flight through fires, seas, and desolate lands toward Latium and rebuilt Troy.

Venus addresses Jupiter as his child and petitions for Ascanius' life and for Aeneas to be sheltered from battle.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6315-6410 confidence: high

Venus says she does not insist on empire, asks Jupiter by the ruins of Troy to grant Ascanius safe retreat and life, and says she could shelter Aeneas in her own places away from arms.

Venus appeals to Jupiter on behalf of Ascanius, Aeneas, and the Trojans, explicitly asking for the child's life.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6694-6752 confidence: medium

Alcides hears, suppresses a sigh, and weeps; the father addresses his son, says each has an appointed day and short life, cites many fallen sons of gods and his own child Sarpedon, and says Turnus' fate also approaches.

The father addresses his son Alcides, refers to god's sons who died, and names his own child Sarpedon as having perished.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6694-6752 confidence: high

"Each hath his own appointed day; short and irrecoverable is the span of life for all"

The father addresses Alcides as son while explaining that even sons of gods, including Sarpedon, die when fate requires it.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6754-6833 confidence: medium

Aeneas wounds and beheads Tarquitus, born of Dryope to Faunus, while he pleads; Aeneas says he will not be buried by his mother or in an ancestral tomb but left to birds, water, or fish.

Tarquitus is introduced as one whom the nymph Dryope bore to Faunus.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6835-6903 confidence: low

Juno addresses Jupiter, asks why he vexes her, says she can no longer preserve Turnus as before, and invokes Turnus’ descent through Pilumnus, his father Daunus, and his gifts.

Juno’s plea invokes Turnus’ descent from her name through Pilumnus, his father Daunus, and his repeated gifts to Jupiter’s courts.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 7020-7079 confidence: medium

“Am I, thy father, saved by these wounds of thine, and living by thy death?”

Mezentius explicitly says that Lausus received the hostile stroke in his place and that he, the father, is saved by his son's wounds and lives by his death.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1764-1832 confidence: medium

Andromache pours libation in a grove by the waters of a feigned Simoïs, calls Hector's ghost to an empty named tomb with two altars, sees Aeneas, becomes terror-stricken, faints, and asks whether he is truly alive and where Hector is.

Andromache addresses Aeneas as goddess-born when asking whether he is a real living messenger.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 4995-5084 confidence: medium

Tiber addresses Aeneas as divine-born, reassures him that Latium is his assured home, says divine wrath has passed, and gives the sign of a white sow with thirty white young, predicting Ascanius' founding of Alba after thirty years.

Tiber addresses Aeneas as born from the family of the gods and goddess-born while declaring Latium his assured home and linking him to future Alba through Ascanius.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5086-5159 confidence: medium

Aeneas addresses Evander as a suppliant with filleted boughs, cites oracles and kinship, and traces both Trojan and Arcadian lines through Atlas, Dardanus, Electra, Mercury, and Maia.

Aeneas traces Trojan and Arcadian descent through divine or semi-divine ancestors and Atlas, arguing that both families branch from single blood.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5161-5236 confidence: high

Evander points to a ruined cliff and sunless cavern where Cacus dwelt; the cave is marked by slaughter and nailed human faces, and Cacus is half-human, Vulcan's son, and fire-breathing.

Cacus is explicitly called the son of Vulcan, and the passage links the blocked cavern stone to the father's craft.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5238-5331 confidence: high

Venus, disturbed by Laurentines' threats, addresses Vulcan in her golden bridal chamber, explains that Aeneas has reached Rutulian borders by Jove's command, and asks for armour from his divine craft.

Venus seeks Vulcan's armour for Aeneas after hostile nations gather and cities prepare war against her children.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5403-5477 confidence: high

A heavenly flash, crash, and clashing red armor appear; Aeneas knows it as his goddess mother's promised sign and says Vulcan-made armor will come, then predicts Laurentian slaughter and invokes Tiber's waves.

The Cytherean sends a sky sign, and Aeneas recognizes it as the promised signal from the goddess who bore him.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5403-5477 confidence: high

A flash, peal, and repeated crashes come from heaven; armor gleams through a cloud. Aeneas says the omen summons him and fulfills his goddess mother's promise of armor from Vulcan.

Aeneas recognizes the sky omen as a sign from his goddess mother and as the promise of Vulcan-made armor for war.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5479-5516 confidence: medium

Evander wishes for restored youth, recalls battle near Praeneste, and says he slew King Erulus, whom Feronia had given three lives and triple arms at birth.

At birth, Erulus receives three lives and triple arms from his mother Feronia.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 confidence: high

Venus comes through the clouds with gifts, finds her son by the cold river, names them her husband's promised craftsmanship, urges battle, embraces him, and lays the armour under an oak.

Venus, explicitly addressing Aeneas as her child, brings armour made by her husband and gives it to him before the coming battle.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 confidence: high

Venus draws near through the clouds bearing gifts, sees her son apart by a cold river, and says the presents of her husband’s promised craftsmanship are complete for his coming battle.

Venus, explicitly addressing Aeneas as her child, gives him armor made by her divine husband for impending battle.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5603-5617 confidence: medium

"These things he admires on the shield of Vulcan, his mother's gift"; he lifts the shield bearing "the destined glories of his children."

The shield is described as the shield-bearer's mother's gift and is associated with Vulcan.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4267-4357 confidence: high

Latinus is an aging peaceful king descended from Faunus, Marica, Picus, and Saturn; he has no living son, only Lavinia, who is courted by many, especially Turnus, though omens obstruct the match.

Latinus’s bloodline is traced through Faunus, Marica, Picus, and Saturn, grounding the royal house in divine or semi-divine ancestry.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4448-4521 confidence: high

Ilioneus tells Latinus that the Trojans did not arrive by storm or error, came deliberately, claim descent from Jove through Dardania and Aeneas, and ask for dwelling, landing, air, and water.

Ilioneus claims the Dardanian race begins from Jove and identifies Aeneas as of Jove's supreme race while seeking recognition from Latinus.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4448-4521 confidence: high

Ilioneus tells Latinus the Trojans came by purpose rather than storm or error, are outcasts from a former great realm, descend from Jove, and were sent by Aeneas.

Ilioneus states that the Trojan race begins from Jove and that Aeneas belongs to Jove's supreme race.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4774-4860 confidence: high

Aventinus, born of Hercules and Rhea the priestess, displays a palm-crowned chariot and carries on his shield his father's Hydra device with a hundred serpent-wreath snakes; Hercules is described as having slain Geryon and entered Laurentum.

Aventinus is born from the union of Hercules and Rhea the priestess and is introduced as a heroic war leader.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4774-4860 confidence: high

Aventinus is introduced as the son of Hercules and Rhea the priestess, born by stealth; he bears the Hydra serpent device on his shield, displays a chariot and horses, and wears the lion skin identified as Hercules' garb.

Aventinus is born of Hercules and Rhea the priestess, a woman mingled with a god and giving birth by stealth.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: high

Caeculus, founder of Praeneste, is believed born of Vulcan among herds and found beside the hearth; his rustic battalion comes from nearby regions and uses lead bullets, darts, wolfskin caps, bare feet, and rawhide boots.

Caeculus is founder of Praeneste and is said to have been born of Vulcan and found beside the hearth.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: high

Messapus is called horse-tamer and seed of Neptune, invulnerable to steel and fire; he summons peoples to arms, and they march singing their king, compared to swans and a cloud of birds.

Messapus is called seed of Neptune, a horse-tamer, and one whom steel or fire cannot strike down while he summons peoples to war.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: medium

Oebalus is said to have been borne by the nymph Sebethis to Telon and to rule widely beyond ancestral fields; his peoples use lances, cork-bark head coverings, brass shield plates, and brass swords.

Oebalus is said to have been borne by the nymph Sebethis to Telon and to have ruled widely over named peoples and territories.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: high

Caeculus, founder of Praeneste, is believed to have been born of Vulcan among herds and found beside the hearth; a rustic battalion from several places attends him.

Caeculus is believed to be born of Vulcan and found beside the hearth.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: medium

Messapus, horse-tamer and seed of Neptune, whom steel or fire could not strike down, calls peoples to arms; their march is likened to singing swans and a cloud of birds.

Messapus is called seed of Neptune and described as unable to be struck down by steel or fire.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: medium

Oebalus is said to have been borne by the nymph Sebethis to Telon, aged ruler of Capreae, and to hold wide sway over Sarrastian and neighboring peoples.

Oebalus is said to be borne by the nymph Sebethis to Telon and to rule over several peoples and territories.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7534-7584 confidence: medium

Fearing to swim with the infant, Metabus ties Camilla, wrapped in cork-tree bark, to a hard oak spear and balances her on it.

During flight, Metabus devotes his infant daughter to Diana’s service and asks the goddess to accept her while entrusting her to the air.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2125-2220 confidence: medium

Juno sees Dido caught in the toils and accosts Venus, saying that Venus and her boy have won fame if two gods have vanquished one woman by treachery.

Juno addresses Venus and refers to 'that boy of thine' as acting with her against Dido.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2222-2307 confidence: medium

Iarbas is called the seed of Ammon by a Garamantian Nymph; he has built a hundred temples and altars to Jove, maintains wakeful sacred fire amid sacrificial blood and garlands, and prays to Jove with uplifted hands.

Iarbas is identified as the seed of Ammon by a Garamantian Nymph.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2222-2307 confidence: high

The sky thickens; rain and hail come down; Trojans and Tyrians scatter; streams pour from hills. Dido and Aeneas enter the same cavern, Earth and Juno give a sign, fires flash, and Nymphs cry from the mountain-top.

Aeneas is identified as Venus' son, and Iarbas is described as the seed of Ammon by a Garamantian Nymph.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2309-2389 confidence: medium

Jupiter hears, looks on the city and lovers, and orders Mercury to tell Aeneas to stop lingering in Carthage and sail toward his destined Italian, Lavinian, and Roman future, including Ascanius’s inheritance.

Jupiter addresses Mercury as his son and sends him on a divine errand.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2391-2467 confidence: medium

Dido looks at Aeneas silently, then says no goddess was his mother nor Dardanus his founder, but rough Caucasus bore him and Hyrcanian tigresses nursed him.

Dido explicitly denies that a goddess was Aeneas' mother and replaces the lineage with harsh images of Caucasus and tigresses.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 317-400 confidence: high

Jupiter looks down from the height of heaven over the sea, lands, shores, and Libya; Venus, with tearful eyes, addresses him in sorrow.

Venus pleads to Jupiter on behalf of Aeneas and the Trojans, asking why promised destiny appears blocked.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 402-491 confidence: high

Venus crosses Aeneas’s path in the forest wearing the face, dress, and arms of a maiden huntress, then asks whether the men have seen her sister with quiver, lynx skin, and a boar’s track.

Venus, Aeneas’s mother, appears in the guise of a maiden huntress, gives him local knowledge, and directs him toward Dido’s court.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 402-491 confidence: high

Venus meets Aeneas in the forest disguised as a maiden huntress, compared to a Spartan maiden or Harpalyce of Thrace, and asks whether the men have seen a similarly equipped sister.

Venus, Aeneas' mother, appears in disguise, gives him information about the land, assures him of his companions' safety, and directs his path.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 493-570 confidence: high

The departing woman is revealed as divine through roseate neck, immortal fragrant hair, flowing raiment, and godlike tread.

Aeneas recognizes Venus as his mother after her divine signs appear and complains that she repeatedly mocks him through feigned likenesses.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 493-570 confidence: high

Venus departs as her divine nature becomes visible; Aeneas recognizes her as his mother and reproaches her for appearing in feigned likeness and denying direct contact and true speech.

Venus is recognized as Aeneas' mother after appearing in a feigned likeness, and Aeneas complains of repeated disguised encounters.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 572-657 confidence: high

Achates says to Aeneas that their fleet and comrades are restored, one man alone is missing, and the situation agrees with Aeneas’s mother’s words.

Achates calls Aeneas goddess-born and refers to his mother’s words; the passage says Aeneas’s mother gave him grace, youth, and radiance before his revelation.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 572-657 confidence: high

Achates addresses Aeneas as goddess-born, says the fleet and companions are restored, and refers to Aeneas' mother's words.

Aeneas is called goddess-born, and his mother is said to have given him radiance, youth, and beauty at the moment the cloud parts.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 659-739 confidence: high

Dido is astonished, calls Aeneas goddess-born, identifies him as son of Venus and Anchises, recalls Teucer's exile to Sidon and Belus' aid, and says her own woes have taught her to help the afflicted.

Aeneas is identified as born of Venus and Anchises; Aeneas' care centers on Ascanius; Venus addresses Cupid as her son and acts to protect Aeneas through him.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 659-739 confidence: high

Dido is astonished and asks whether he is the Aeneas whom Venus bore to Anchises by the Simoïs.

Aeneas is identified as Venus' son; Venus addresses Cupid as her son and asks him to act on behalf of Aeneas, whom she calls Cupid's brother.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 741-795 confidence: high

Cupid obeys Venus, lays aside his wings, takes on Iulus' tread, and Venus lulls Ascanius and carries him to Idalian groves surrounded by amaracus.

Venus directs Cupid, removes Ascanius, and Cupid acts mindful of his mother.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 741-795 confidence: high

Love obeys his mother, lays aside his wings, walks with Iülus' tread; Venus lulls Ascanius and carries him to the Idalian groves.

Love obeys his mother Venus, and later acts while mindful of his Acidalian mother.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2480-2614 confidence: high

Aristaeus, bee-bereft by famine and disease at Peneian Tempe, laments to Cyrene beneath the flood, names Apollo as his sire, and complains that his life-work has fallen from him.

Aristaeus addresses Cyrene as mother beneath the flood, names Apollo as his sire, and Cyrene responds by admitting him to a divine threshold.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 2616-2708 confidence: high

Venus calls her winged son Cupid, described as rash, armed with fire and arrows, and disruptive to lawful marriages; she brings him to the city and shows him Psyche.

Venus calls her son Cupid, invokes their mother-child bond, and commands him to avenge the injury done to her by Psyche's beauty.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 2978-3058 confidence: high

The husband says the child in Psyche's belly will become an immortal god if she obeys, otherwise a mortal creature; Psyche is glad she will bring forth a divine babe.

The unborn child is said to become an immortal god if Psyche obeys, but a mortal creature otherwise; the sisters describe the possible child as a new Cupid.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3152-3241 confidence: high

Cupid perceives that promise and faith are broken, flees, is briefly held by Psyches, alights on a cypress tree, rebukes her, mentions his mother's command, says he made her his spouse, and declares she will be punished by his absence.

Cupid identifies Venus as his mother and says he disregarded her command concerning Psyches.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3243-3325 confidence: high

Venus rebukes Cupid for breaking her command and for embracing her most mortal foe, who would become Venus’s daughter.

Venus confronts Cupid as mother and sovereign mistress, accuses him of disobeying her command, and condemns his embrace of Psyche as her mortal foe.
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The Metamorphoses of Ovid, Books I-VII BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 354-376 confidence: medium

Pandion dies of grief; Erectheus succeeds him; Erectheus' daughter Orithyia is ravished by Boreas and becomes mother of Calais and Zethes, who are among the Argonauts.

Orithyia is ravished by Boreas and becomes mother of Calais and Zethes, who are numbered among the Argonauts.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 confidence: high

The frightened goddess calls for her mother and companions, especially her mother; her torn garment loosens and the collected flowers fall.

Ceres is identified through Proserpina’s appeals to her mother and then searches everywhere for her missing daughter.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: medium

Footnote on Henna/Enna: the city is central in Sicily and called its navel; Ceres’ worship is prominent; Proserpine is said by many authors to have been carried away by Pluto near Henna, with other locations also reported.

Ceres is a goddess intensely worshipped at Enna and is described as hearing the cries of her daughter Proserpine.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: medium

Henna/Enna is described as the navel of Sicily and a major cult-place of Ceres; Proserpine is said by many authors to have been carried away by Pluto nearby, with other locations also reported; Cicero describes the sacred landscape, cavern, chariot abduction, descent into earth, lake, and yearly festival.

Ceres’ worship at Henna is emphasized, and Ceres is said to hear her daughter calling for assistance.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11676-11770 confidence: medium

The footnote says Ægeus hid his sword and shoes under a large stone, instructing that his son retrieve them when strong enough; the sword likely enabled recognition of Theseus.

The footnote reports that Ægeus hid sword and shoes under a stone and used them as tokens for recognition of his son Theseus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: high

Venus/Erycina sees Pluto, embraces Cupid, and urges him to shoot Pluto; she argues that Love should extend to Tartarus and that Ceres's daughter should be joined to her uncle rather than remain virgin.

Venus addresses Cupid as her son and orders him to shoot Pluto so that Love's dominion extends to Tartarus and Ceres's daughter is joined to her uncle.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3458-3554 confidence: medium

Arcas hunts in the Erymanthian forests, meets his mother without recognizing her, is about to wound her with a spear, and Jove carries both into heaven as neighboring constellations.

Arcas, not recognizing his transformed mother, is about to pierce her with a spear before Jove prevents the act.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3458-3554 confidence: medium

Arcas, about fifteen years old, hunts with nets in the Erymanthian forests, meets Calisto without recognizing her, and would have pierced her breast with a spear.

Arcas does not recognize his mother in bear form and is about to pierce her with a spear.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9818-9899 confidence: medium

Latona, fatigued with her two children and thirsty, goes to a pond; countrymen at work prevent her from drinking and muddy the water; she transforms them into frogs.

Latona is described as a goddess fatigued by carrying two children, and the following lines refer to worship of the deity who produced the twins.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9818-9899 confidence: medium

Latona, fatigued from carrying two children and parched with thirst, seeks water at a pond; countrymen prevent her from drinking and muddy the water; she punishes them by transforming them into frogs.

Latona is described as bearing or carrying two children, later referred to as twins, and receives increased worship after divine wrath is manifested.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9901-9983 confidence: medium

The guide says the altar belongs to the goddess whom Juno banished; wandering Delos received her, and Latona brought forth twins while leaning against a palm and the tree of Pallas.

Latona is called a Goddess and Titaness, carries and nurses the two divine children, and appeals to the countrymen by showing the children’s little arms.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9901-9983 confidence: high

The guide identifies the altar as Latona’s, recounting Juno’s banishment, Delos receiving Latona, and the birth of twins beside a palm and the tree of Pallas.

Latona gives birth to twin divinities on Delos while leaning against a palm and the tree of Pallas.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9901-9983 confidence: medium

The guide identifies the altar as Latona’s, recounting Juno’s banishment, Delos receiving Latona, and the birth of twins beside a palm and the tree of Pallas.

Latona is said to flee Juno while carrying her two divine children and suffering thirst and exhaustion.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3174-3264 confidence: high

The explanation reports variant parentage and genealogy for Phaëton, including Phœbus and Clymene as parents in some ancient accounts.

Phaëton is connected to Phœbus as father in the explanation and epitaph, and the father grieves after the son’s death.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3174-3264 confidence: medium

The explanation reports variants naming Phœbus and Clymene or Rhoda as parents, and gives a genealogy through Cecrops, Cephalus, and Tithonus.

Phaëton is connected with Phœbus or the Sun as father; after Phaëton’s death, the father hides his face in bitter sorrow.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3266-3355 confidence: high

The father of Phaëton, the Sun, appears in a squalid state like an eclipse, abhors light, himself, and day, grieves, resents, and says he is tired of endless labor and will let someone else drive the light-bearing chariot.

The Sun grieves Phaëton, says he is tired of his labor, refuses service to the world, and the gods fear darkness over the world.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3266-3355 confidence: medium

The Sun says Jupiter should drive the chariot and lay aside the lightnings that bereave fathers, so that he may learn the strength of the flame-footed steeds and know Phaëton did not deserve death.

The Sun attributes Phaëton’s death to Jupiter’s lightnings and argues that Phaëton did not deserve death, while Jupiter later excuses the hurling of his lightning.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3266-3355 confidence: high

Phaëton’s father appears in squalid garb and without his usual comeliness, as during an eclipse; he abhors light, himself, and the day, and gives himself to grief and resentment.

The Sun, father of Phaëton, mourns his son, complains of the lightning that bereaves fathers, and blames his steeds for the death.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9538-9591 confidence: high

The Fable II synopsis says Theban matrons honor Latona, Niobe claims superiority and scorns Latona and her offspring, Apollo and Diana kill all Niobe’s children to avenge their mother, and Niobe becomes a statue.

Apollo and Diana are said to avenge the affront offered to their mother Latona.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9538-9591 confidence: high

The fable summary states that Theban matrons process in honor of Latona; Niobe claims superiority and shows contempt; Apollo and Diana kill Niobe's children to avenge their mother; Niobe is changed into a statue.

Apollo and Diana act to avenge the affront offered to their mother Latona.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9593-9653 confidence: high

Latona, indignant on the highest top of Mount Cynthus, tells her two children that Niobe has questioned whether she is a goddess, driven her from altars unless aided, insulted her, preferred Niobe's children to Latona's, and called her childless.

Latona frames the injury as an insult to herself and to her children, asks for aid, and her two children immediately act.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9593-9653 confidence: high

Latona, indignant on the highest top of Mount Cynthus, tells her two children that Niobe has questioned whether she is a goddess, threatened her altars, insulted her children, and called her childless.

Latona speaks as mother to her two children after Niobe insults her and them; Phoebus and Phoebe respond by moving toward punishment.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 5870-5943 confidence: medium

Alcithoë, daughter of Minyas, refuses Bacchus's rites, denies he is Jupiter's progeny, and has her sisters as partners in impiety.

Alcithoë denies Bacchus is the progeny of Jupiter, while invocations include 'son of the Flames,' 'Twice-Born,' and the only one with two mothers.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 6132-6209 confidence: medium

Some thought the Hieropolis temple was built by Semiramis and consecrated to her own mother, Derceto; Atergatis is named as another name of the goddess.

Derceto is described as a goddess and as the mother of Semiramis.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2615-2682 confidence: high

The Sun sees the fearful young man and asks what he seeks in the palace, addressing him as Phaëton, a son not to be denied by his parent.

Phaëton seeks proof that Phoebus is his father, and Phoebus calls him a son, embraces him, and confirms Clymene's account of his origin.
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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.

Phaethon seeks proof that Apollo is his father, and Apollo affirms his origin and embraces him.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2684-2758 confidence: high

The father regrets the oath and says Phaëton’s desire is unsafe, too great for his strength and youth, and belongs not to mortals.

The father identifies Phaëton as his son, shows paternal fear, and warns that the chariot is beyond mortal strength and youth.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2684-2758 confidence: high

The father says the desire is unsafe, too great for Phaëton’s strength and youth, not proper to mortals, and beyond even other gods; only he can stand on the fire-bearing axle-tree, and even Jupiter cannot guide the chariot.

The father identifies Phaëton as his son, expresses paternal fear, and warns that the desired chariot task is not suited to mortal strength or youth.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2760-2842 confidence: high

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 passage centers on a father-son relationship in which the father protects and instructs the son, while the son insists on driving the father's chariot and is unable to manage it.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2760-2842 confidence: high

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.

A father prepares his son for a divine or cosmic task and warns him how to survive it, but the son proceeds despite the father's reluctance.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: medium

Antiope, daughter of Nycteus, was seduced by Jupiter as a Satyr and bore Zethus and Amphion.

The notes list offspring from divine encounters, including Zethus and Amphion, Aeacus, the Nine Muses, the golden-fleece Ram, Arion, Pegasus, and Delphus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9428-9441 confidence: medium

Footnote 28 states that by Phillyra, Saturn was the father of the Centaur Chiron.

The passage gives parent-child relationships involving Saturn and Chiron, and Hecate and Medea.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1042-1088 confidence: medium

The explanation notes inconsistencies in Golden Age myths, including wars and crimes: Saturn expelled his father and seized the throne; Jupiter treated Saturn similarly; Jupiter fought the Giants when they attempted to dispossess him of heaven.

The explanation states that Saturn overthrew his father and that Jupiter treated Saturn similarly.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: high

Fable summary: Boreas fails to obtain Erectheus' consent for Orithyïa, carries her to Thrace, has winged sons Calaïs and Zethes by her, and they embark with Jason for the Golden Fleece.

Orithyïa bears twin sons to Boreas, and they later grow wings like their father.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1193-1221 confidence: medium

Nereus is described as an ancient sea deity and as the son of Oceanus and Tethys.

Nereus is identified as the son of Oceanus and Tethys.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1193-1221 confidence: high

Footnote 41 identifies Nereus as an ancient deity of the sea and as son of Oceanus and Tethys.

Nereus is identified as son of Oceanus and Tethys.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12067-12161 confidence: high

Æacus prays to Jupiter as his father through Ægina, asking for restored people or burial with them; Jupiter gives lightning and favorable thunder, which Æacus accepts as an omen and pledge.

Æacus invokes Jupiter as his father and Jupiter responds with omens followed by the restoration of people.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12067-12161 confidence: high

Aeacus prays to Jupiter, invokes Jupiter's union with Aegina and his own divine parentage, and asks for his people back or death with them.

Aeacus invokes Jupiter as his father and receives signs and eventual restoration of citizens.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1564-1619 confidence: high

Themis is said to have preceded Apollo in giving oracular responses at Delphi; she is daughter of Cœlus and Terra and first taught humans to ask the gods for what was lawful and right.

The footnotes repeatedly define figures by divine parent-child relations: Themis from Cœlus and Terra, Triton from Neptune and Amphitrite, and Prometheus and Epimetheus from Iapetus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1901-1990 confidence: high

Apollo reaches Daphne's back as she weakens; looking at the waters of Peneus, she asks her father for aid if rivers have divine power, and asks Earth to swallow her or change the form by which she has pleased too much.

Daphne, identified as the daughter of Peneus, asks her father for aid if rivers have divine power.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1901-1990 confidence: medium

She looks to the waters of Peneus and prays: “Give me, my father, thy aid,” then asks Earth to swallow or change the form by which she has pleased too much.

The daughter of Peneus appeals to her father through his waters and invokes Earth to swallow or transform her.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2098-2203 confidence: high

The rivers of the country come to Peneus; Inachus alone is absent, hidden in his deepest cavern, increasing his waters with tears and mourning Io as lost, fearing she may be among the shades.

Inachus, Io’s father, hides in his deepest cavern, increases his waters with tears, and mourns Io as lost.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2098-2203 confidence: medium

Inachus alone is absent, hidden in his deepest cavern, increasing his waters with tears and mourning Io as lost, unsure if she lives or is among the shades.

Inachus mourns his daughter Io as lost, does not know whether she lives or is among the shades, and fears the worst.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2299-2386 confidence: medium

Unable to speak, she would have declared her name and misfortunes; instead, letters traced by her foot in dust reveal the transformation of her body, and Inachus clings to the horns and neck of the snow-white cow.

Inachus recognizes the transformed cow as his daughter, laments her condition, and says his divine immortality prolongs his grief.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2299-2386 confidence: medium

Inachus laments that the cow is his daughter, that she can only sigh and low, that hoped-for marriage and grandchildren are lost, and that as a god he cannot end grief by death.

Inachus, a divine father, laments his transformed daughter and says immortality prevents death from ending his grief.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 confidence: high

Epaphus is believed born from Jove and has temples joined to his parent’s; he disputes Phaëton’s boast of descent from Phœbus and calls the father imaginary.

Epaphus challenges Phaëton’s divine father claim; Phaëton asks Clymene for proof, receives an oath naming the Sun as father, and departs toward the Sun’s abode.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 confidence: high

Phaëton tells Clymene of Epaphus’s reproach and asks her, if he is divinely born, to give proof and a token of his real father.

Phaëton asks Clymene for proof of divine descent and immediately departs toward the Sun’s rising to inquire of his father.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 confidence: medium

Epaphus is believed born from Jove and has temples joined to his parent’s; Phaëton, sprung from the Sun, is his equal in age and spirit, and Epaphus challenges Phaëton’s paternity.

Epaphus is believed to have been born to Io from the seed of Jove and has temples joined to those of his parent.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: high

As Coronis’s funeral pile is prepared, Apollo performs obsequies, prevents his offspring from sharing the ashes, snatches the child from the flames and womb, and carries him to the cave of the two-formed Chiron.

Apollo rescues his own offspring from Coronis’s womb and the funeral flames and takes the child to Chiron’s cave.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: high

When the funeral pile is prepared, Apollo performs obsequies, does not allow his offspring to sink into the ashes, snatches the child from the flames and from the mother's womb, and carries him to the cave of two-formed Chiron.

Apollo does not allow his offspring to burn with Coronis but snatches the child from the womb and flames and carries him to Chiron's cave.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: high

Jupiter uses a second-rate thunder, enters Agenor's house, Semele burns under the ethereal shock, and the unformed infant is taken from her womb and inserted into Jupiter's thigh to complete gestation.

Bacchus is removed from Semele's womb, placed in Jupiter's thigh to finish gestation, and described as twice born.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: high

The unborn Bacchus is taken from Semele's womb, inserted into Jupiter's thigh to complete gestation, privately nursed by Ino, and later concealed by Nyseian Nymphs in caves and fed milk.

Bacchus is removed from Semele's womb, placed in Jupiter's thigh, and identified as twice born.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5796-5867 confidence: high

Semele delivered Bacchus in the seventh month; Jupiter was reported to carry him in his thigh; the explanation invokes μηρὸς as either thigh or mountain hollow and compares this with nursing on Mount Nysa in Arabia.

Semele delivers Bacchus in the seventh month, and Jupiter is said to enclose him in his thigh to complete gestation; the passage also links the image to a mountain hollow.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5796-5867 confidence: medium

Herodotus and Plutarch are said to identify the oldest Bacchus as Egyptian Osiris; his worship passed to Greece and was altered by Orpheus; the thigh-birth story is explained through μηρὸς meaning either thigh or hollow of a mountain, linked to Mount Nysa.

The passage reports that Jupiter was said to have shut Bacchus in his thigh to complete gestation after Semele delivered him in the seventh month.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: high

The Salmacis fountain is infamous for enervating waters; Naiads nurse a boy born to Mercury and the Cytherean Goddess in Ida’s caves, and his face and name reflect both parents.

Hermaphroditus is born to two divine parents and nursed by Naiads in the caves of Ida, with his face and name reflecting both parents.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: medium

The Curetes are said to have sprung from rain, to descend from Uranus and Tita as Heaven and Earth, to be possible original inhabitants of Crete, to have watched Jupiter’s infancy, and to have been slain for concealing Epaphus.

The Curetes watch over Jupiter’s infancy, but Jupiter later slays them for concealing Epaphus from his wrath.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: medium

The Curetes are said to have sprung from rain, or from Uranus and Tita, and to have guarded infant Jupiter before being slain for concealing Epaphus.

The Curetes are said to have sprung from rain or to descend from Uranus and Tita, then to watch over Jupiter’s infancy.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: high

Hermaphroditus is born to Mercury and the Cytherean goddess, nursed by Naiads in Ida’s caves, and leaves Ida at fifteen to wander among unknown places and rivers.

Hermaphroditus is born of Mercury and the Cytherean goddess and nursed by Naiads in the caves of Ida.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6711-6749 confidence: medium

Hermaphroditus is identified as great-grandson of Atlas: Atlas fathered Maia, Maia mothered Mercury, and Mercury begot Hermaphroditus.

Hermaphroditus is identified through a lineage from Atlas to Maia to Mercury to Hermaphroditus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6711-6749 confidence: medium

Hermaphroditus is explained as the great-grandson of Atlas: Atlas fathered Maia, Maia was the mother of Mercury, and Mercury begot Hermaphroditus.

Hermaphroditus is defined through descent from Atlas, Maia, and Mercury.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6933-7031 confidence: medium

Venus pities her guiltless granddaughter and asks Neptune, god of the waters, to take compassion on her kin in the Ionian sea and add them to his deities; she invokes her own sea-foam origin.

Venus appeals to Neptune on behalf of her kindred and asks that they be made deities.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7033-7078 confidence: medium

Bacchus was the foster-child of Ino, sister of his mother Semele; Ovid also relates the story of Ino and Melicerta in the sixth book of the Fasti.

Bacchus is called Ino's foster-child, and Ino is identified as the sister of Bacchus's mother Semele.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7033-7078 confidence: medium

Venus was Ino's grandmother because Hermione or Harmonia, wife of Cadmus, was the daughter of Mars and Venus.

Venus is described as Ino's grandmother through Harmonia, who is the daughter of Mars and Venus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7033-7078 confidence: medium

Bacchus was the foster-child of Ino, who was sister of his mother Semele; Ovid retells the story of Ino and Melicerta in the Fasti.

Bacchus is named as the foster-child of Ino, who is sister of his mother Semele.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: high

The fable summary says Perseus, son of Jupiter and Danaë, kills Medusa, carries her head into Africa, where its blood produces serpents; Atlas fears an oracle about his golden fruit and is changed into a mountain when Perseus shows him the Gorgon’s head.

Perseus is named as son of Jupiter and Danaë, Danaë conceives in a shower of gold, and Acrisius denies then regrets denying divine descent for Bacchus and Perseus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: high

Bacchus is honored as a god; Acrisius denies the divine descent of Bacchus and Perseus but later regrets it. Perseus flies with the Gorgon's head, whose bloody drops fall on Libyan sands and generate serpents.

Acrisius denies Bacchus and Perseus as offspring of Jove but later regrets his denial.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: medium

Atlas, son of Iapetus, is described as surpassing all men in bodily vastness; his realm is at the earth's extremity, with many flocks and herds, and trees with golden leaves, branches, and apples.

Perseus cites Jupiter as the author of his descent, while Atlas is a massive son of Iapetus who refuses him hospitality.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: medium

Perseus tells Atlas that Jupiter is the author of his descent, that his exploits are worthy of admiration, and that he asks for hospitality and rest.

Perseus identifies Jupiter as his ancestor and asks for hospitality; Atlas refuses because an oracle warned him about a son of Jove.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7395-7479 confidence: high

Perseus identifies himself as son of Jove, born through the golden shower, conqueror of the serpent-locked Gorgon, and aerial traveler; he asks that Andromeda be his if saved, and her parents agree and promise the kingdom as dowry.

Perseus invokes his status as son of Jove, born through the golden shower, while presenting his qualifications to rescue Andromeda.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7395-7479 confidence: medium

Perseus binds on his wings, carries his crooked weapon, flies through the air, sees Ethiopia and Cepheus’s lands, and the text says Ammon ordered innocent Andromeda punished for her mother’s tongue.

Ammon orders innocent Andromeda to suffer punishment for her mother’s tongue, linking divine judgment with parent-child consequences.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: medium

Ceres searches in Greece and Eleusis, hears the ship sailed westward, complains to Jupiter, and receives permission for occasional visits from her daughter.

Ceres seeks her daughter, appeals to Jupiter, and receives the limited satisfaction that Proserpine may visit occasionally.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: high

The act is attributed to Aidoneus/Pluto by order; abductors hide in caverns of Mount Ætna, later treated as an outlet of Hell; Ceres searches in Greece and Eleusis, complains to Jupiter, and is granted occasional visits from her daughter.

Ceres, Proserpine’s mother, travels to Greece and Eleusis in search of her daughter and appeals to Jupiter.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: high

Ceres is stunned, then goes in her chariot to Jupiter with dishevelled hair and asks him to restore their daughter from the ravisher.

Ceres appeals to Jupiter for their daughter, and Jupiter calls Proserpine a shared pledge and charge.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: high

Ceres wants to fetch her daughter, but the Fates do not allow it because the damsel has broken her fast by plucking a pomegranate in a cultivated garden and chewing seven grains.

Ceres seeks her daughter; the daughters of Achelous search for Proserpine in vain, and footnotes describe Proserpine as carried away or kidnapped.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: medium

Ceres is resolved to fetch away her daughter, but the Fates do not allow it because the damsel has broken her fast.

Ceres seeks to fetch her daughter away; nearby footnote language describes Proserpine as kidnapped or carried away.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: high

The explanation says Apollodorus gives Proserpine nine months on earth with Ceres and three with Pluto, while other writers divide the time equally between Ceres and Pluto.

Proserpine’s year is divided between Ceres and Pluto, with variant month allocations noted in the explanation and an equal division in the fable text.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: high

The explanation says Apollodorus gives Proserpine nine months on earth with Ceres and three with Pluto, while other writers divide the time equally between Ceres and Pluto.

The explanation describes Pluto carrying away Proserpine, Ceres attempting to restore her daughter, and treaty terms governing Proserpine’s time.
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The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / THE METAMORPHOSES. / BOOK THE FIRST. / EXPLANATION.; lines 785-869 confidence: medium

The brothers are identified as the winds, described according to Hesiod's Theogony as sons of Astreus and Aurora.

The winds are described as brothers and as sons of Astreus and Aurora in the cited Hesiodic genealogy.
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The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / THE METAMORPHOSES. / BOOK THE FIRST. / EXPLANATION.; lines 785-869 confidence: medium

The winds are called brothers and identified, from Hesiod, as sons of Astreus and Aurora.

The winds are identified as brothers and as sons of Astreus and Aurora.
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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 claim that Phœbus is his father is challenged, and he seeks proof through a gift from Phœbus to his child.
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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 claim that Phœbus is his father is challenged, and he requests the Sun's chariot as proof of paternal affection.
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The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: medium

Jupiter visits earth to repair fire damage, sees Calisto, assumes Diana's form and debauches her; Juno changes Calisto into a bear; Arcas is about to shoot her, and Jupiter places both among the constellations.

Jupiter places Calisto and Arcas among the constellations when Arcas is about to shoot his transformed mother.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10788-10883 confidence: medium

The speaker points toward an island, addresses Aeneas as righteous Trojan and son of a goddess, and warns him to avoid Circe's shores.

Aeneas is addressed as son of a goddess.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: high

Hercules is born during the war; the note reports the story that Jupiter took Amphitryon’s form and fathered Hercules, offers rationalizing alternatives, mentions the night lengthened to three or nine nights, and reports a twin tradition with Iphiclus as Amphitryon’s son and Hercules as Jupiter’s.

The passage reports that Jupiter took Amphitryon’s form to deceive Alcmena and father Hercules.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium

Hercules is born during the war; the note reports the story that Jupiter took Amphitryon’s form and fathered Hercules, offers rationalizing alternatives, mentions the night lengthened to three or nine nights, and reports a twin tradition with Iphiclus as Amphitryon’s son and Hercules as Jupiter’s.

Some writers are said to report that Alcmena bore twins: Iphiclus by Amphitryon and Hercules by Jupiter.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: high

Hercules is born during the war; a story says Jupiter took Amphitryon’s form to deceive Alcmena and was the infant’s father.

The passage reports that Jupiter took Amphitryon’s form to deceive Alcmena and father Hercules.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: high

The passage offers rationalizing explanations for the divine paternity story, cites Seneca, says Jupiter lengthened the night to three or nine nights, and notes a twin-birth variant with Iphiclus son of Amphitryon and Hercules son of Jupiter.

Some writers say Alcmena bore twins: Iphiclus by Amphitryon and Hercules by Jupiter.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

Commentary describes Hercules as an ideal divine-origin hero, son of the king of the Gods and a mortal mother, with a mortal-sired twin brother; he strangles snakes in infancy, kills Linus with a lyre, and is sent by Amphitryon into shepherd solitude to prepare for future tasks.

Hercules is described as son of the king of the Gods by a mortal mother, with divine-origin noble qualities.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: low

Fable IV summary: Lotis is pursued by Priapus and changed into a tree; Dryope goes to sacrifice to the Naiads, breaks a branch from the tree for her child without knowing the circumstance, and is similarly transformed. Iolaüs is restored to youth, and Themis predicts concerning Calirrhoë’s children.

Themis gives a prediction concerning the children of Calirrhoë.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

Hercules is presented as a hero whose noble qualities are divine in origin, son of the king of the Gods by a mortal mother, with a twin brother born from a mortal sire.

Hercules is described as son of the king of the Gods by a mortal mother.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8398-8452 confidence: high

Neleus is said to be son of Neptune, who assumed the form of the river Enipeus to deceive Tyro, daughter of Salmoneus.

Neleus is said to be the son of Neptune, who assumed the form of the river Enipeus to deceive Tyro.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8398-8452 confidence: medium

Neleus is described as son of Neptune, who assumed the form of the river Enipeus to deceive Tyro, daughter of Salmoneus.

Neptune, identified in the genealogy as father of Neleus and grandfather of Periclymenus, is said to have given Periclymenus the power to metamorphose.
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The Metamorphoses of Ovid, Books VIII-XV BOOK X. / BOOK XI. / BOOK XII. / BOOK XIII.; lines 357-370 confidence: high

The Gods deplore Hecuba’s misfortunes; Aurora grieves for her son Memnon, from whose ashes the Memnonides birds arise.

Aurora is described as grieving for the death of her son Memnon.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 602-632 confidence: low

“Pasiphaë, who was the mother of the Minotaur.”

Pasiphaë is identified by her maternal relation to the Minotaur.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION.; lines 6004-6101 confidence: medium

Silenus is said to have tended infant Bacchus’s education; some authors make him a favorite of the gods, a philosopher, and a skillful commander, while Lucian combines aged drunken traits with generalship.

Silenus is said to have tended the education of infant Bacchus and to have been called his foster-father or tutor.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 confidence: high

Juno seeks revenge on Alcmena for her amour with Jupiter and asks Ilithyia not to assist Hercules’ birth; Lucina sits on an altar at Alcmena’s gate and by magic increases pains and impedes delivery.

Juno seeks revenge on Alcmena because of Jupiter and has Ilithyia/Lucina impede the birth of Hercules by magic.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 confidence: medium

Eurystheus continues wrath against Hercules and his offspring; Alcmena, anxious for her son, has Iole as confidante, and Hyllus has received Iole into his bed and affections and made her pregnant.

Eurystheus is said to vent hatred for Hercules, the father, against his offspring.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 confidence: medium

Juno, seeking revenge on Alcmena for her affair with Jupiter, asks Ilithyia not to help with Hercules’ birth; Lucina sits on an altar at Alcmena’s gate and magically increases pain and impedes delivery.

Juno acts against Alcmena because of her relationship with Jupiter and interferes with Hercules’ birth.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2664-2745 confidence: high

Alcmena addresses the hour of birth, invokes Ilithyïa, and says Hercules was in her womb, destined for many toils, with Jupiter identifiable as father.

The child to be born is Hercules, described as destined for many toils and as the burden whose father may be pronounced Jupiter.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9446-9543 confidence: high

Memnon is described as son of Tithonus and Aurora or Eos, helper of the Trojans with Persians and Ethiopians, and subject of various eastern, Egyptian, Noahic, or Syrian identifications.

Memnon is said to be the son of Tithonus and Aurora or Eos, the Goddess of the morn.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9446-9543 confidence: high

Many ancient writers say Memnon was son of Tithonus and Aurora or Eos and came to assist Troy with ten thousand Persians and ten thousand Ethiopians; later explanations identify him with eastern or Egyptian figures.

Memnon is described as the son of Tithonus and Aurora or Eos, the goddess of the morning.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION.; lines 8260-8334 confidence: high

The god who commands the sea with his trident laments his son changed into a bird, hates Achilles, recalls the doomed Troy walls built with Smintheus, and mentions Hector's ghost dragged around Pergamus.

Neptune laments his son with fatherly affection and turns his resentment against Achilles, instructing Smintheus to destroy him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION.; lines 8260-8334 confidence: medium

The god who commands the sea with his trident laments, with fatherly affection, his son changed into a bird and pursues wrath against Achilles.

The sea god laments his son changed into a bird, hates Achilles, and urges Apollo to destroy Achilles with a secret shaft.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12667-12779 confidence: medium

Ortygia or Delos floated until Jupiter made it fast as a resting place for pregnant Latona; the Symplegades or Cyanean Islands were also said to have formerly floated.

Ortygia or Delos is said to have floated until Jupiter made it fast as a resting place for Latona while pregnant with Apollo and Diana.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12667-12779 confidence: medium

Ortygia or Delos floated until Jupiter made it fast as a resting-place for pregnant Latona; the Symplegades or Cyanean Islands were also said to have floated.

Jupiter fixes the floating island Ortygia as a resting-place for Latona while she is pregnant with Apollo and Diana.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: high

The fable summary recounts Hercules returning with Deïanira, Nessus carrying her over the Evenus, Nessus' attempted abduction, Hercules shooting him, Nessus' blood-dipped tunic as a false fidelity charm, Deïanira sending it after hearing of Iole, Hercules' torment, Lychas' rock transformation, the funeral pile lit by Philoctetes, and Jupiter translating Hercules to heaven.

Hercules is called the son of Jupiter, and Jupiter translates him to the heavens after his death.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2393-2473 confidence: high

Jupiter says Hercules will conquer the fires, that only the part derived from his mother can be affected, and that the part derived from Jupiter is immortal and will be received into the celestial regions.

Jupiter distinguishes the part Hercules derived from his mother, which can be affected by fire, from the part derived from Jupiter, which is immortal.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2393-2473 confidence: high

Hercules cuts Oeta’s trees, raises a pyre, orders the son of Poeas to take the bow, quiver, and arrows, has flames set under the pile, and lies on the wood with the Nemean lion skin and his club.

Hercules is called the famous offspring of Jupiter, and Jupiter distinguishes the mortal maternal part from the immortal part derived from himself.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2475-2572 confidence: medium

“whatever was liable to be destroyed by flame, Mulciber consumed; and the figure of Hercules remained, not to be recognized ... he only retained the traces of {immortal} Jupiter”

Hercules retains traces of immortal Jupiter, and the omnipotent Father carries him aloft.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2475-2572 confidence: high

“whatever was liable to be destroyed by flame, Mulciber consumed; and the figure of Hercules remained, not to be recognized” and he retained “only the traces of immortal Jupiter.”

Hercules retains traces of immortal Jupiter, and the omnipotent Father carries him to the stars.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TENTH. / EXPLANATION.; lines 4104-4203 confidence: medium

Because Orpheus excelled in poetry and music, he was said to be the son of Apollo and the Muse Calliope.

Orpheus is presented as son of Apollo and Calliope and as one who brings or transmits poetry, music, worship, rites, magic, and astronomy.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9323-9399 confidence: high

Aurora grieves Memnon, whom she saw killed by Achilles' spear on the Phrygian plains; her rosy color turns pale, clouds cover the ether, and she cannot bear to see his limbs on the funeral flames.

Aurora, a goddess and mother of Memnon, mourns his death and asks Jove to grant him honor as solace.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9323-9399 confidence: high

Aurora cannot endure seeing Memnon's limbs on the closing flames and falls with loose hair and tears at Jove's knees.

Aurora, mother of Memnon, kneels before Jove and asks that Memnon receive honor as solace for his death.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2068-2150 confidence: medium

Alcides also seeks Deianira; other suitors yield; he cites Jupiter as father-in-law, the glory of his labours, and the orders of his stepmother fulfilled.

Hercules invokes Jupiter in support of his claim, while Achelous challenges whether Jupiter is truly or honorably Hercules's father.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8455-8538 confidence: high

Ajax says his noble birth descends from Telamon, who took Troy under Hercules and sailed to Colchis; Telamon's father Æacus gives laws to the silent shades where Sisyphus' heavy stone presses downward.

Ajax argues from descent through Telamon and Æacus to Jupiter and links this lineage with his claim to Achilles' armor.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8455-8538 confidence: high

Ajax claims noble birth as son of Telamon; Telamon took Troy with Hercules and sailed to Colchis; Aeacus, Telamon's father, gives laws to the silent shades where Sisyphus is pressed by a heavy stone.

Ajax argues that he descends from Jupiter through Aeacus and Telamon and is kin to Achilles, making lineage part of his claim to honour.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8540-8622 confidence: medium

Ulysses says descent and ancestors are scarcely one's own, notes Ajax's claim to Jove and his own descent from Jupiter and Mercury, and argues that personal merit rather than consanguinity should decide the spoils.

Ajax and Ulysses both connect their lineages to Jove/Jupiter, and Ulysses adds Mercury on his mother's side while debating entitlement to Achilles' arms.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8624-8692 confidence: high

Thetis conceals Achilles by dress; the speaker mixes arms among women's trinkets, Achilles brandishes shield and spear, and the speaker says Troy is reserved to fall through him and demands the arms by which Achilles was found.

The passage presents Thetis as a Nereid mother who foresees coming death and conceals her son Achilles by dress.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8694-8768 confidence: medium

Ulysses asks whether Achilles' azure mother was anxious that the heavenly gifts, a work of great ingenuity, should be worn by a rough soldier without genius.

Achilles' azure mother is described as anxious on behalf of her son and connected with heavenly gifts made for him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8965-9091 confidence: high

Anticlea, mother of Ulysses, is daughter of Autolycus; Mercury is father of Autolycus by Chione.

Sarpedon is son of Jupiter and Europa; Ulysses’ maternal genealogy is traced to Mercury through Autolycus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7423-7527 confidence: medium

Achilles' lance only bruises Cygnus; Cygnus says wounds are warded off, armor is ornamental, and his safety comes from being born of the ruler of the ocean.

Cygnus says his safety does not come from armor but from being born of the deity who rules Nereus, his daughter, and the whole ocean.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7423-7527 confidence: medium

Cygnus tells Achilles that wounds are warded off from him, not by helmet or shield, but because he is born of one who rules Nereus, Nereus's daughter, and the whole ocean.

Cygnus says his safety comes not from armor but from being born of one who rules the oceanic powers.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10032-10109 confidence: low

Homer is summarized as describing the Cyclopes as lawless, non-agricultural, pastoral dwellers in mountain caves, monstrous in stature, and one-eyed; the passage also reports views on their Sicilian origin and descent from Neptune.

The passage says the Cyclopes were called offspring of Neptune, then interprets this as meaning that they came by sea to Sicily.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10032-10109 confidence: medium

The Cyclops are described as lawless, pastoral, cave-dwelling, monstrous one-eyed beings, considered original inhabitants of Sicily by Thucydides and said to be offspring of Neptune because their origin was unknown or sea-borne.

The Cyclops are said to be offspring of Neptune, with the explanation interpreting this as sea-borne arrival in Sicily.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11409-11506 confidence: medium

The fable heading summarizes that Turnus burns Aeneas’ fleet, Cybele transforms the ships into sea nymphs, Ardea burns and produces a bird, and Venus obtains from Jupiter that her son be received among the gods.

The fable heading states that Venus obtains from Jupiter that her son be received among the gods after heroic deeds.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11508-11560 confidence: high

Æneas' merit ends divine resentment; Iülus' power is established; Venus asks her father to grant Æneas godhead and cites his earlier passage through the Stygian realms.

Venus, Æneas' divine mother, appeals to her own father for Æneas' godhead and receives the request.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11508-11560 confidence: high

Venus petitions her father to grant godhead to Aeneas, born of her blood, and recalls that Aeneas has once seen the unsightly realms and crossed the Stygian streams.

Venus, mother of Aeneas, petitions her father to grant Aeneas godhead, and Jupiter grants it.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 confidence: high

Some ancient authors say Aeneas killed Turnus, married Lavinia, was killed in battle with Mezentius, his body was not found, and his goddess mother translated him to heaven as Jupiter Indiges.

Aeneas' body is not found after battle, and his goddess mother is said to translate him to heaven, where he is honored as Jupiter Indiges.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 confidence: high

The note reports that some ancient authors said Aeneas died in battle with Mezentius after marrying Lavinia, his body was not found, and his goddess mother was said to translate him to heaven as Jupiter Indiges.

Aeneas's body is not found after battle, and his goddess mother is said to translate him to heaven.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13517-13608 confidence: high

The narration calls Cæsar a deity in his own city, praises his military and civic achievements, emphasizes that he was father of Augustus, and says Julius should be made divine so Augustus would not be sprung from mortal seed.

Cæsar's divinity is justified in part so that Augustus, described as his progeny and world-ruler under divine care, will not be sprung from mortal seed; Venus is also invoked as ancestral protector.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13517-13608 confidence: medium

The fable summary says Julius Caesar is assassinated and changed into a star; the narrative says Caesar becomes a deity in his city, a new planet and star, and praises him as father of Augustus.

Caesar’s divinization is linked to his status as father of Augustus, whose rule is praised as under divine care for the human race.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 confidence: medium

Cytherea beats her breast and attempts to hide the descendant of Aeneas in a cloud, like the cloud in which Paris was conveyed away and Aeneas escaped Diomedes.

Jove addresses Venus as daughter, Caesar is linked to Aeneas and Venus, and Augustus is represented as Caesar's heir, avenger, world ruler, lawgiver, and future heavenly figure.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 confidence: high

The deified Julius sees Augustus' deeds, admits they surpass his own, and rejoices; Fame disobeys Augustus' wish by preferring him over his father.

Julius sees Augustus' deeds as superior to his own, and the text lists mythic comparisons in which a son or successor exceeds the father or predecessor.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 confidence: high

Jove says the one for whom Cytherea is anxious has completed his earthly years and will be caused by her and his son to reach heaven as a deity and receive temple worship.

Augustus is the son and heir who inherits rule, avenges the murdered parent, surpasses Julius in deeds, and is compared to sons who outshine fathers.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13739-13798 confidence: medium

Romans derive origin from Aeneas; Venus is said to secure Caesar’s apotheosis; after Caesar’s murder and public games, a new star or comet is interpreted as Caesar’s deified soul among the stars; other prodigies include pallid sun, blood rain, obscured moon and stars, speaking beasts, and dead rising.

Romans are said to derive origin from Aeneas and to favor the idea that Venus acted for her posterity by securing Caesar’s apotheosis.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13739-13798 confidence: medium

The Romans traced their origin to Aeneas and liked the idea of Venus helping her posterity and securing Caesar's apotheosis.

Venus is described as caring for her posterity and procuring Caesar's celestial honor, while Romans trace their origin to Aeneas.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3576-3652 confidence: medium

Miletus is said by some writers to be son of Apollo and Deione, with Thia as another named mother, and is identified as founder of Miletus in Caria.

Miletus is identified as son of Apollo in one tradition and founder of the city of Miletus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5476-5534 confidence: medium

Footnote 57 reports that Neptune was father of Megareus or Macareus and of Onchestius, making Hippomenes fourth from Neptune inclusively.

Neptune is named as father of figures in the genealogy, and Hippomenes is described as fourth from Neptune.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5476-5534 confidence: medium

Hyginus says Neptune was father of Megareus or Macareus; Neptune was father of Onchestius; Hippomenes was fourth from Neptune; Onchestius founded a Boeotian city in Neptune’s honor; Pausanias says Megareus aided Nisus against Minos and was slain.

Neptune is identified as father of Onchestius and, in a cited variant, father of Megareus or Macareus; Hippomenes is placed in descent from Neptune.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 confidence: high

The fable summary says Proteus foretells Thetis will have a son greater than his father; Jupiter yields Thetis to Peleus; Thetis flees by assuming shapes, Peleus holds her fast, marries her, and she bears Achilles.

Proteus foretells that Thetis’ son will be greater than his father; Jupiter avoids Thetis and gives the suit to Peleus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 confidence: high

The summary states that Proteus foretells Thetis will have a son stronger than his father; Jupiter, in love with Thetis, yields her to Peleus; Thetis changes shapes until Peleus holds her fast, marries her, and she bears Achilles.

Proteus foretells that Thetis's son will surpass his father; Jupiter therefore avoids union with her and yields her to Peleus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: medium

Peleus pours wine on the waters and worships the sea gods; Proteus says Peleus will gain the desired alliance if he binds the sleeper in the cool cave and holds her through imitated forms.

Peleus gains the desired alliance by seizing the Nereid Thetis at her place of repose, is later described as happy in his wife, and fathers Achilles by her.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: high

Chione, Dædalion’s beautiful fourteen-year-old daughter, pleased many suitors; Phoebus and the son of Maia saw her at the same time and both desired her.

Phoebus and the son of Maia both desire Chione; she later bears twins, Autolycus from the god with winged feet and Philammon from Phoebus, each with distinctive gifts.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: high

Thetis enters her resting place from the sea; Peleus seizes her, she changes shape, is held fast, returns to the form of Thetis, and by her Peleus becomes father of Achilles.

Achilles is born from Peleus and the Nereid Thetis; Autolycus and Philammon are born from Chione and two gods.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: high

Chione, Daedalion's beautiful daughter, is seen by Phoebus and the son of Maia, both of whom desire her; the son of Maia uses a sleep-causing wand, and Phoebus later comes disguised as an old woman at night.

Chione gives birth to twins, Autolycus from the son of Maia and Philammon from Phoebus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 confidence: medium

Chione's story is explained through her two sons' inclinations: Autolycus is cunning and thievish and styled Mercury's son, while Philammon loves music and is said to be Apollo's son; Pausanias gives Autolycus another parentage.

Autolycus and Philammon are assigned divine fathers according to their defining traits of theft and music.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 confidence: medium

The Chione explanation says Autolycus was cunning and addicted to theft and so styled son of Mercury, while Philammon loved music and was said to be fathered by Apollo; Pausanias gives a different parentage for Autolycus.

Autolycus's theft and cunning are used to explain Mercury as father, while Philammon's musical inclination is used to explain Apollo as father.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6689-6760 confidence: medium

Halcyone is daughter of Æolus; Ceyx is her husband and son of the Morning Star. He refuses to abandon the voyage or take Halcyone into danger, and swears by the fire of his sire to return before the moon twice completes its orb if the fates allow.

Halcyone is identified as daughter of Æolus, and Ceyx as son of the Morning Star who swears by his sire's fire.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6689-6760 confidence: medium

Ceyx is moved by Halcyone but refuses to abandon the voyage or let her share the danger; he swears by the fire of his sire that he will return before the moon has twice completed its orb, if fate allows.

Ceyx is called son of the Morning Star and Halcyone daughter of Aeolus while the scene concerns their marital parting and impending danger.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7011-7106 confidence: medium

Æolus is described as grandson of Hippotas through Sergesta, who bore him to Jupiter; Ovid says he was father of Halcyone, while Lucian gives Halcyone a different Æolus genealogy.

Sergesta is said to have borne Æolus to Jupiter, and Æolus is placed in a genealogy involving Hippotas and Halcyone.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7011-7106 confidence: medium

Aeolus is described as grandson of Hippotas through Sergesta, who bore him to Jupiter; Ovid says he was Halcyone's father, while Lucian gives a different descent.

The genealogy says Sergesta bore Aeolus to Jupiter, and that Aeolus was regarded as father of Halcyone in Ovid's version.
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The Metamorphoses of Ovid, Books VIII-XV OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 confidence: low

Achelous tells of the transformations of Proteus and Metra and of Metra supporting her father Erisicthon, who was afflicted with violent hunger.

Achelous tells how Metra supported her father Erisicthon while he was afflicted with violent hunger, in connection with Metra's transformations.
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The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES IOQ / THE MYSTERIES OF MITHRA / MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III; lines 4658-4730 confidence: high

Jupiter and Juno reign over the other gods, who owe their existence to the couple; the Olympian deities spring from the marriage of celestial Jupiter with terrestrial Juno.

The Olympian deities are said to spring from the marriage of celestial Jupiter and terrestrial Juno, and the other gods owe their existence to the couple.
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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: medium

The Mysteries made Mithra a mediator equivalent to the Alexandrian Logos; Christ is likewise described as intermediary between his celestial father and men and as one of a trinity.

Mithra is called a mediator equivalent to the Alexandrian Logos, and Christ is called an intermediary between his celestial father and men.
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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: medium

Mithra presides over judgment after death, guides his faithful in ascent to the empyrean, and receives them as a celestial father.

Mithra is described as a celestial father who receives faithful ones like children returning from a distant voyage.
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The Mysteries of Mithra RESENTING BOUND / THE MYSTERIES OF MITHRA / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES IOQ; lines 4599-4636 confidence: high

The preachers of Mithra sought to solve the problem of the world's origin by positing successive generations.

The preachers of Mithra explain origins through a first principle, a Heaven-Earth couple, and the birth of Ocean.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / M1THRAISM AND THE RELIGIONS OF THE EMPIRE IQ7 / MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQQ / MITHRAISM AND THE RELIGIONS OF THE EMPIRE 201; lines 7780-7854 confidence: high

“Julian had cherished from childhood a secret devotion for Helios” and “regarded himself as his servitor, or rather as his spiritual son.”

Julian regards himself as the servitor or spiritual son of Helios.
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The Mysteries of Mithra THE ORIGINS OF MITHKAISM 7 / THE ORIGINS OF MITHRAISM / THE ORIGINS OF MITHRAISM II / THE ORIGINS OF MITHRAISM 13; lines 1004-1143 confidence: medium

In Armenia, Mazdaism is described as coalescing with national beliefs and a Syrian Semitic element; Mithra remains a principal divinity, is associated with fire or the sun, and receives divergent birth legends involving Ahura-Mazda, Ahura-Mazda's mother, or a common mortal.

The passage reports Armenian legends in which Mithra arises from Ahura-Mazda's intercourse with his own mother or from a common mortal.
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greek roman

Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10012-10108 confidence: high

Polyphemus, son of Poseidon and owner of the cave, returns with wood and sheep and closes the entrance with a rock too heavy for a hundred men.

Polyphemus is identified as Poseidon's son and calls on Poseidon to avenge him after the blinding.
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Myths and Legends of Ancient Greece and Rome APHRODITE (VENUS). / VENUS. / HELIOS (SOL). / EOS (AURORA).; lines 2159-2198 confidence: high

Eos first marries the Titan Astraeus; their children are Heosphorus or Hesperus, the evening star, and the winds.

Eos and the Titan Astraeus are parents of the evening star and the winds.
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Myths and Legends of Ancient Greece and Rome APHRODITE (VENUS). / VENUS. / HELIOS (SOL). / EOS (AURORA).; lines 2159-2198 confidence: high

Eos first marries the Titan Astraeus; their children are Heosphorus or Hesperus, the evening star, and the winds.

Eos and Astraeus are named as parents of the evening star and the winds.
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Myths and Legends of Ancient Greece and Rome BACCHUS OR LIBER. / AIDES (PLUTO). / PLUTO. / PLUTUS.; lines 4365-4377 confidence: medium

“Plutus, the son of Demeter and a mortal called Iasion, was the god of wealth”

Plutus is described as the son of the goddess Demeter and the mortal Iasion.
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Myths and Legends of Ancient Greece and Rome BACCHUS OR LIBER. / AIDES (PLUTO). / PLUTO. / PLUTUS.; lines 4365-4377 confidence: high

Plutus is described as son of Demeter and the mortal Iasion, and as god of wealth.

Plutus is described as the son of Demeter and the mortal Iasion.
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Myths and Legends of Ancient Greece and Rome BRAURONIAN ARTEMIS. / SELENE-ARTEMIS. / DIANA. / HEPHAESTUS (VULCAN).; lines 3109-3194 confidence: high

Hephaestus is described as son of Zeus and Hera, god of beneficial fire, workmanship, mechanical arts, and a house and hearth divinity.

Hephaestus is son of Zeus and Hera, is punished by Zeus, traps Hera in revenge, and later releases her and reconciles with his parents.
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Myths and Legends of Ancient Greece and Rome BRAURONIAN ARTEMIS. / SELENE-ARTEMIS. / DIANA. / HEPHAESTUS (VULCAN).; lines 3109-3194 confidence: high

Hephaestus is introduced as son of Zeus and Hera, god of beneficial fire, workmanship, mechanical arts, and hearth; he is deformed and lame after Zeus hurls him from heaven to Lemnos, where the Lemnians receive him and he later teaches metalwork and useful arts.

Zeus, Hephaestus's father, hurls him from heaven after he supports Hera; the fall ends on Lemnos and leaves him lame.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 confidence: high

The sons of Phryxus say the Golden Fleece is guarded by a fearful dragon and that king Aetes is cruel, a son of Apollo, and superhumanly strong.

Aetes is described as the son of Apollo and superhumanly strong, and he promises the Fleece only if the heroes demonstrate divine origin through a superhuman task.
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Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 1985-2069 confidence: high

Helios is son of Hyperion and Theia; Eos, the Dawn, precedes him, paints mountain tips, and draws aside the veil before his appearance.

The passage gives Helios as child of Hyperion and Theia and father of Aetes and Circe with Perse.
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Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 1985-2069 confidence: high

Helios, son of Hyperion and Theia, rises in the east preceded by Eos, drives a gold fiery chariot with fire-breathing steeds, descends toward the sea, is followed by Selene, and rests on a couch prepared by sea-nymphs.

The passage gives Helios' Titan parents and names his wife and children.
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Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 2071-2157 confidence: high

Phaethon, son of Helios and Clymene, is favored by Aphrodite; Epaphus disputes his claim to Helios as father, and Clymene points to the sun and sends him to Helios for confirmation.

Phaethon's status as Helios's son is challenged, confirmed by his mother, and then pursued through a direct encounter with Helios and a request for public proof.
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Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 2071-2157 confidence: high

Phaethon, son of Helios and Clymene, is favored by Aphrodite; Epaphus challenges his claim that Helios is his father.

Phaethon's claim to be Helios' son is challenged, leading him to seek confirmation from Clymene and then Helios.
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Myths and Legends of Ancient Greece and Rome CONTENTS. / MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME. / PART I.--MYTHS. / INTRODUCTION.; lines 305-397 confidence: high

The gods have higher mental qualifications yet show revenge, deceit, and jealousy; they punish evil-doers and impious mortals, visit mankind, partake of hospitality, unite with mortals, produce heroes or demi-gods, and are immortal though not invulnerable.

Gods and goddesses become attached to mortals, unite with them, and have offspring called heroes or demi-gods renowned for strength and courage.
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Myths and Legends of Ancient Greece and Rome CONTENTS. / MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME. / PART I.--MYTHS. / INTRODUCTION.; lines 305-397 confidence: high

The gods have higher mental qualities but human passions, punish evil-doers and impious mortals, visit mankind, unite with mortals, produce heroes or demi-gods, and remain immortal though not invulnerable.

The passage states that gods and goddesses become attached to mortals, unite with them, and produce heroes or demi-gods.
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Myths and Legends of Ancient Greece and Rome CONTENTS. / MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME. / PART I.--MYTHS. / INTRODUCTION.; lines 399-434 confidence: medium

Orpheus is described as "the son of Apollo" and as renowned for "extraordinary musical powers"; the Greeks are said to attribute supernatural influence to his music.

Orpheus is identified as the son of Apollo.
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Myths and Legends of Ancient Greece and Rome CRONUS (SATURN). / SATURN. / RHEA (OPS). / DIVISION OF THE WORLD.; lines 700-744 confidence: high

The Giants, some serpent-legged and born from earth and Uranus's blood, declare war on the Olympians; Gaea has made them invincible while their feet remain on the ground.

Gaea makes her children invincible while their feet remain on the ground, and the Giants are overcome when separated from mother-earth.
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Myths and Legends of Ancient Greece and Rome DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3209-3294 confidence: high

Poseidon is introduced as son of Kronos and Rhea, brother of Zeus, god of the sea, especially the Mediterranean, and variable in disposition like the sea.

Poseidon is explicitly identified as son of Kronos and Rhea.
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Myths and Legends of Ancient Greece and Rome DRYADES, OR TREE NYMPHS. / NYMPHS OF THE VALLEYS AND MOUNTAINS. / NAPAEAE AND OREADES. / THE WINDS.; lines 5469-5497 confidence: medium

Zephyrus is united to Chloris/Flora; Boreas sees Oreithyia by the river Ilissus, carries her to Thrace, makes her his bride, and with her parents Zetes and Calais, later famous in the Argonaut expedition.

Boreas and Oreithyia, daughter of Erechtheus king of Athens, are named as parents of Zetes and Calais, later famous in the Argonaut expedition.
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Myths and Legends of Ancient Greece and Rome DRYADES, OR TREE NYMPHS. / NYMPHS OF THE VALLEYS AND MOUNTAINS. / NAPAEAE AND OREADES. / THE WINDS.; lines 5469-5497 confidence: medium

Boreas and Oreithyia are parents of Zetes and Calais, later famous in the Argonaut expedition.

Boreas and Oreithyia are parents of Zetes and Calais, later famous in the Argonaut expedition.
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Myths and Legends of Ancient Greece and Rome EROS (CUPID, AMOR) AND PSYCHE. / HYMEN. / IRIS (THE RAINBOW). / HEBE (JUVENTAS).; lines 5009-5031 confidence: high

Hebe is daughter of Zeus and Hera and is represented as cup-bearer to the gods; the passage relates this to daughters of high lineage serving guests.

Hebe is identified as daughter of Zeus and Hera.
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Myths and Legends of Ancient Greece and Rome EROS (CUPID, AMOR) AND PSYCHE. / HYMEN. / IRIS (THE RAINBOW). / HEBE (JUVENTAS).; lines 5009-5031 confidence: high

Hebe is daughter of Zeus and Hera and is represented as cup-bearer to the gods despite her distinguished rank.

Hebe is explicitly described as daughter of Zeus and Hera.
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Myths and Legends of Ancient Greece and Rome FAUNUS. / THE SATYRS. / PRIAPUS. / ASCLEPIAS (AESCULAPIUS).; lines 5661-5710 confidence: high

“Asclepias, the god of the healing art, was the son of Apollo and the nymph Coronis.”

Asclepias is named as son of Apollo and Coronis, and his own children inherit his healing talents.
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Myths and Legends of Ancient Greece and Rome FAUNUS. / THE SATYRS. / PRIAPUS. / ASCLEPIAS (AESCULAPIUS).; lines 5661-5710 confidence: high

Asclepias is named as god of healing, son of Apollo and Coronis, and pupil of Chiron, who especially taught him the properties of herbs.

Asclepias is explicitly described as the son of Apollo and Coronis and as possessing exceptional healing abilities.
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Myths and Legends of Ancient Greece and Rome GLAUCUS. / THETIS. / LEUCOTHEA. / THE SIRENS.; lines 3548-3566 confidence: medium

Athamas, angered by Ino's conduct toward her step-children, pursues Ino and her son to the sea-shore; Ino sees no escape and flings herself with the child into the deep.

Ino and her son are pursued together, enter the deep together, and are later named as sea-divinities.
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Myths and Legends of Ancient Greece and Rome HEBE (JUVENTAS). / JUVENTAS. / GANYMEDES. / THE MUSES.; lines 5052-5157 confidence: medium

The Muses are nine daughters of Zeus and Mnemosyne; originally they presided over music, song, and dance, and later over arts and sciences including poetry and astronomy.

The Muses are named as daughters of Zeus and Mnemosyne, and Zeus is also said to have created them to commemorate Olympian deeds in song.
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Myths and Legends of Ancient Greece and Rome HEBE (JUVENTAS). / JUVENTAS. / GANYMEDES. / THE MUSES.; lines 5052-5157 confidence: high

The Muses are introduced as nine daughters of Zeus and Mnemosyne; their functions begin with music, song, and dance and later include arts and sciences such as poetry and astronomy.

The Muses are daughters of Zeus and Mnemosyne, and Zeus creates them to commemorate Olympian deeds.
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Myths and Legends of Ancient Greece and Rome HECATE. / SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS.; lines 2782-2879 confidence: high

Arcadian Artemis is daughter of Zeus and Leto, twin sister of Apollo, goddess of Hunting and Chastity, and a maiden divinity after receiving Zeus' permission for celibacy.

Arcadian Artemis is explicitly the daughter of Zeus and Leto and twin sister of Apollo.
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Myths and Legends of Ancient Greece and Rome HECATE. / SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS.; lines 2782-2879 confidence: high

Arcadian Artemis is identified as daughter of Zeus and Leto and twin-sister of Apollo.

Artemis is identified as the daughter of Zeus and Leto.
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Myths and Legends of Ancient Greece and Rome JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 confidence: high

Pallas-Athene is named goddess of Wisdom and Armed Resistance; she issues from Zeus's head in armour, cosmic elements respond, Helios halts his steeds, and she is admitted among the gods.

Athene issues from Zeus's head already clad in armour, and cosmic elements respond to her advent.
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Myths and Legends of Ancient Greece and Rome JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 confidence: high

Athene becomes Zeus's faithful counsellor, is described as his favourite child and counterpart, and receives prerogatives including thunderbolts, prolonging life, prophecy, authority equal to Zeus, and deputyship.

Athene is described as Zeus's favourite child, counterpart, counsellor, and deputy with authority equal to his.
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Myths and Legends of Ancient Greece and Rome JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 confidence: high

Athene is introduced as goddess of Wisdom and Armed Resistance; she issues from Zeus's head fully armed, and Olympus, earth, sea, and Helios respond to her advent.

Athene issues fully armed from Zeus's head, and cosmic surroundings respond to the event.
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Myths and Legends of Ancient Greece and Rome JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 confidence: high

Athene is introduced as goddess of Wisdom and Armed Resistance; she issues from Zeus's head fully armed, and Olympus, earth, sea, and Helios respond to her advent.

Athene is goddess of Wisdom, Zeus's faithful counsellor, and his empowered deputy.
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Myths and Legends of Ancient Greece and Rome LEUCOTHEA. / THE SIRENS. / ARES (MARS). / MARS.; lines 3632-3714 confidence: high

Romans made Mars chiefly god of war, special protector, father of Romulus and Remus, and still a deity of agriculture and state welfare.

Mars is named as father of Romulus and Remus, the founders of Rome, and as the Romans’ special protector.
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Myths and Legends of Ancient Greece and Rome LEUCOTHEA. / THE SIRENS. / ARES (MARS). / MARS.; lines 3632-3714 confidence: high

Early Italian tribes regarded the deity as spring and agricultural; Romans made him a chief war god, protector, and father of Romulus and Remus.

Mars is said to be father of Romulus and Remus, founders of Rome, making divine parentage part of civic origin and legitimacy.
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Myths and Legends of Ancient Greece and Rome LIBITINA. / LAVERNA. / COMUS. / THE CAMENAE.; lines 5955-5976 confidence: medium

Carmenta is mother of Evander, who led an Arcadian colony into Italy and founded a town on the river Tiber later incorporated into Rome.

Carmenta is mother of Evander, who leads a colony, founds a town, and introduces Greek art, civilization, and worship into Italy.
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Myths and Legends of Ancient Greece and Rome LIBITINA. / LAVERNA. / COMUS. / THE CAMENAE.; lines 5955-5976 confidence: medium

The Camenae were prophetic nymphs venerated by ancient Italians; they were four in number, with Carmenta and Egeria the best known.

Carmenta is a prophetic nymph and is celebrated as mother of Evander, who founds a settlement and introduces Greek civilization and worship.
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Myths and Legends of Ancient Greece and Rome MOIRAE OR FATES (PARCAE). / NEMESIS. / NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS).; lines 4562-4601 confidence: high

"Thanatos (Death) and his twin-brother Hypnus (Sleep) were the children of Nyx."

Thanatos and Hypnus are identified as children of Nyx.
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Myths and Legends of Ancient Greece and Rome NEMESIS. / NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS.; lines 4603-4614 confidence: high

"Morpheus, the son of Hypnus, was the god of Dreams."

Morpheus is explicitly named as the son of Hypnus.
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Myths and Legends of Ancient Greece and Rome NEMESIS. / NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS.; lines 4603-4614 confidence: high

“Morpheus, the son of Hypnus, was the god of Dreams.”

Morpheus is explicitly described as the son of Hypnus.
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Myths and Legends of Ancient Greece and Rome NEPTUNE. / SEA DIVINITIES. / OCEANUS. / NEREUS.; lines 3427-3436 confidence: medium

Nereus dwells beneath the waves in a beautiful grotto-palace with Doris and their fifty daughters, the Nereides.

Nereus dwells beneath the waves with Doris and their fifty daughters, the Nereides.
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Myths and Legends of Ancient Greece and Rome NEREUS. / PROTEUS. / GLAUCUS. / THETIS.; lines 3489-3545 confidence: medium

Thetis is described as silver-footed and fair-haired, daughter of Nereus or Poseidon; Zeus and Poseidon seek alliance with her but withdraw because a son of hers is prophesied to surpass his father; she becomes wife of Peleus, son of Aeacus.

Zeus and Poseidon abandon pursuit of Thetis because her son is foretold to gain supremacy over his father.
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Myths and Legends of Ancient Greece and Rome NEREUS. / PROTEUS. / GLAUCUS. / THETIS.; lines 3489-3545 confidence: medium

Thetis retains influence over the mighty lord of heaven, which she uses on behalf of her renowned son Achilles in the Trojan War.

Thetis retains influence over the lord of heaven and uses it in favour of her son Achilles.
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Myths and Legends of Ancient Greece and Rome NEREUS. / PROTEUS. / GLAUCUS. / THETIS.; lines 3489-3545 confidence: high

Thetis is silver-footed and fair-haired, daughter of Nereus or Poseidon; Zeus and Poseidon seek alliance with her but withdraw because her son is foretold to surpass his father; she becomes wife of Peleus.

Zeus and Poseidon abandon courtship of Thetis because it was foretold that her son would gain supremacy over his father.
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Myths and Legends of Ancient Greece and Rome NEREUS. / PROTEUS. / GLAUCUS. / THETIS.; lines 3489-3545 confidence: medium

Thetis retains influence over the lord of heaven and uses it in favor of Achilles during the Trojan War.

Thetis retains influence over the lord of heaven and uses it on behalf of her son Achilles in the Trojan War.
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Myths and Legends of Ancient Greece and Rome NYMPHS OF THE VALLEYS AND MOUNTAINS. / NAPAEAE AND OREADES. / THE WINDS. / PAN (FAUNUS).; lines 5499-5583 confidence: medium

Pan is described as son of Hermes and a wood nymph, born with horns and goat-like features; his mother flees at his appearance.

Pan is the son of Hermes and a wood nymph, and Hermes tends the strange infant by wrapping him and carrying him to Olympus.
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Myths and Legends of Ancient Greece and Rome NYMPHS OF THE VALLEYS AND MOUNTAINS. / NAPAEAE AND OREADES. / THE WINDS. / PAN (FAUNUS).; lines 5499-5583 confidence: high

Pan is called the son of Hermes and a wood nymph and is born with horns and goat-like features; his mother flees at his appearance.

Pan is born as the son of Hermes and a wood nymph, with extraordinary goat-like features that cause his mother to flee.
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Myths and Legends of Ancient Greece and Rome ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN).; lines 549-631 confidence: high

Cronus fears that his children will rise against him and swallows each child at birth to prevent the prophecy from being fulfilled.

Cronus fears that his children will rise against him and swallows each child at birth to make the prophecy impossible.
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Myths and Legends of Ancient Greece and Rome ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN).; lines 549-631 confidence: high

Zeus, his siblings, Oceanus, and other Titans stand on Mount Olympus; Cronus and his brother-Titans occupy Mount Othrys for battle.

War between Cronus and Zeus becomes inevitable; Zeus defeats Cronus and supreme power becomes vested in Zeus.
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Myths and Legends of Ancient Greece and Rome ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN).; lines 549-631 confidence: high

Cronus fears his children may rise against his authority and swallows each child as soon as it is born.

Cronus swallows his children to avert a prophecy, but Zeus is saved by a substitution and hidden in Crete until he can challenge his father.
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Myths and Legends of Ancient Greece and Rome ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN).; lines 549-631 confidence: medium

Cronus fears his children may rise against his authority and swallows each child as soon as it is born.

Metis's potion causes Cronus to give back the children he swallowed, restoring them to the light of day.
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Myths and Legends of Ancient Greece and Rome ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN).; lines 549-631 confidence: high

War begins between Cronus and Zeus; Zeus's forces stand on Mount Olympus, while Cronus and his brother-Titans occupy Mount Othrys.

War breaks out between father and son; Zeus defeats Cronus and receives supreme power as successor.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1634-1698 confidence: high

Demeter, from Ge-meter, is identified as earth-mother, daughter of Cronus and Rhea, and goddess of vegetation, agriculture, field-fruits, plenty, and productiveness.

Demeter is called earth-mother and daughter of Cronus and Rhea; the passage links and differentiates Gaea, Rhea, and Demeter as earth-goddesses with related powers.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1700-1774 confidence: high

Demeter is mother of Persephone; Persephone gathers flowers, approaches a hundred-blossomed narcissus, and Aides emerges from an abyss in a chariot drawn by four black horses to seize her.

Demeter's identity and actions are centered on her maternal bond with Persephone and her grief-driven search.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1700-1774 confidence: high

Demeter, wife of Zeus, is mother of Persephone and is deeply attached to her.

Demeter's attachment to Persephone, grief, and extended search are central to the passage.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 confidence: high

Celeus obeys Demeter, assembles the people, builds her temple, and Demeter's grief over her daughter causes a barren year with famine and loss of sacrifices threatened.

Demeter's grief for Persephone is linked to the failure of grain and barrenness of the world, followed by renewal after reunion.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 confidence: medium

Celeus obeys Demeter, assembles the people, builds her temple, and Demeter's grief over her daughter causes a barren year with famine and loss of sacrifices threatened.

Demeter seeks the restoration of her daughter Persephone, who is returned only under the condition of spending part of the year below with Aides.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 confidence: high

Celeus builds Demeter's temple; Demeter grieves, the earth becomes barren, Zeus sends Iris and others, and Demeter refuses grain until her daughter is restored.

Demeter's grief over her daughter drives the famine and the demand for Persephone's restoration.
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Myths and Legends of Ancient Greece and Rome PAN (FAUNUS). / FAUNUS. / THE SATYRS. / PRIAPUS.; lines 5635-5659 confidence: high

Priapus is described as son of Dionysus and Aphrodite, god of fruitfulness, and protector of flocks, sheep, goats, bees, vine fruit, and garden produce.

Priapus is explicitly named as the son of Dionysus and Aphrodite.
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Myths and Legends of Ancient Greece and Rome PAN (FAUNUS). / FAUNUS. / THE SATYRS. / PRIAPUS.; lines 5635-5659 confidence: medium

Priapus is named as son of Dionysus and Aphrodite and described as god of fruitfulness and protector of flocks, bees, vines, and garden produce.

Priapus is the child of Dionysus and Aphrodite; after rejection and exposure on the mountains, he is found and saved by shepherds.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 436-525 confidence: high

Oceanus is the first-born child of Uranus and Gaea, the ocean stream or ever-flowing water encircling earth, associated with rains from heaven and streams from earth.

The cosmogony proceeds through named parent-child relations: Uranus and Gaea produce Oceanus, atmospheric beings, Giants, and Titans; Chaos produces Erebus and Nyx; Uranus and Nyx produce Eos and Hemera.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 436-525 confidence: high

Oceanus is the first-born child of Uranus and Gaea, described as the ever-flowing ocean stream encircling the earth and produced by the combined influence of heaven and earth.

Many cosmic beings and groups are presented as children of Uranus, Gaea, Pontus, Nyx, Erebus, or Chaos.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 527-547 confidence: high

Uranus is described as heavenly brightness, abhors and fears his Giant offspring, and hurls them into Tartarus, the gods' lower-world subterranean dungeon.

Uranus fears the power of his Giant offspring and confines them in Tartarus.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 527-547 confidence: medium

Gaea instigates a conspiracy by the Titans against Uranus to avenge the oppression of her children; Cronus carries it to success.

Gaea instigates the Titans against Uranus to avenge the oppression of her children, the Giants.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 527-547 confidence: high

Cronus wounds Uranus; blood from the wound falls on the earth and produces a race of monstrous beings also called Giants.

Cronus wounds and dethrones his father Uranus, becomes invested with supreme power, and receives a prophecy that he will suffer a similar fate.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 527-547 confidence: high

Uranus, described as the chaste light of heaven, abhors his crude and turbulent Giant offspring and fears their power may harm him.

Uranus imprisons his offspring; Cronus wounds and dethrones his father; Uranus predicts Cronus will suffer a similar fate.
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Myths and Legends of Ancient Greece and Rome PEGASUS. / THE HESPERIDES. / CHARITES (GRATIAE) GRACES. / HORAE (SEASONS).; lines 5248-5291 confidence: medium

The Horae are closely allied to the Graces and represented as three beautiful maidens, daughters of Zeus and Themis, named Eunomia, Dice, and Irene.

The Horae are daughters of Zeus and Themis, and their descent from Themis is used to explain their association with order and just administration.
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Myths and Legends of Ancient Greece and Rome POMONA. / VERTUMNUS. / PALES. / PICUS.; lines 5865-5878 confidence: medium

Picus is identified as son of Saturn, father of Faunus, a woodland divinity, and gifted with prophetic powers.

Picus is identified as son of Saturn and father of Faunus.
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Myths and Legends of Ancient Greece and Rome POSEIDON (NEPTUNE). / NEPTUNE. / SEA DIVINITIES. / OCEANUS.; lines 3400-3425 confidence: high

Oceanus is son of Uranus and Gaea and personifies the ever-flowing stream that encircles the world and gives rise to all rivers and streams watering the earth.

Oceanus is son of Uranus and Gaea and father of the Oceanides.
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Myths and Legends of Ancient Greece and Rome POSEIDON (NEPTUNE). / NEPTUNE. / SEA DIVINITIES. / OCEANUS.; lines 3400-3425 confidence: medium

Oceanus was son of Uranus and Gaea.

Oceanus is son of Uranus and Gaea and father of the Oceanides by Tethys.
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Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11638-11773 confidence: high

Cronus swallowing his children is explained by the note as poetic expression of the idea that time destroys all things.

Cronus is described as swallowing his children.
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Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11638-11773 confidence: medium

In one version, Hera throws Hephaestus from her lap; he falls into the sea, is saved by Thetis and Eurynome, and spends nine years in an ocean cavern making ornaments.

Hera throws Hephaestus down; sea-nymphs save him and keep him in a cavern beneath the ocean, where he practices craftwork.
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Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11775-11823 confidence: medium

Poseidon's sons are described as powerful, turbulent, fiery, impatient, resistant to control, and fitting representatives of the sea-ruling Poseidon.

The sons of Poseidon are explicitly described as fitting representatives of their father, and other notes identify parent-child divine or heroic relationships such as Romulus and Mars, and Midas with Cybele and Gordius.
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Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11775-11823 confidence: high

The sons of Poseidon are described as forceful and turbulent, like the sea over which Poseidon presides; they are called fitting representatives of their progenitor.

The passage explicitly identifies Poseidon as father and describes his sons as resembling him and the sea in forceful, turbulent character.
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Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11775-11823 confidence: medium

Romulus was deified by the Romans after death and worshipped as Quirinus, an appellation shared with his father Mars.

Midas is identified as son of Cybele and Gordius; Romulus is linked to Mars as father.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 confidence: high

Antiope, daughter of Nicteus, is introduced as one to whom Zeus appeared in the form of a satyr.

Antiope bears Amphion and Zethus after Zeus appears to her; the twin sons are exposed on Mount Cithaeron and rescued by a shepherd.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 confidence: high

Antiope remains captive under Lycus and suffers cruelty from Dirce; her bonds are miraculously loosened and she flees to her sons on Mount Cithaeron, where they hear her story and prepare to avenge her.

Antiope suffers captivity and cruelty; her sons hear her story and avenge her by taking Thebes and punishing Lycus and Dirce.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 confidence: medium

Europa is mother of Minos, Aeacus, and Rhadamanthus; Minos becomes king of Crete and later a judge of the lower world with his brothers.

Europa's sons include Minos, Aeacus, and Rhadamanthus; Minos is made a judge of the lower world with his brothers.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1173-1257 confidence: medium

Alcmene, daughter of Electryon and betrothed to Amphytrion, is approached by Zeus in Amphytrion's form during his absence; Heracles is named as son of Alcmene and Zeus.

Heracles is identified as the son of Alcmene and Zeus, and Epaphus is born to Io after her restoration in Egypt.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1173-1257 confidence: high

Alcmene is betrothed to Amphitryon; Zeus assumes Amphitryon's form during his absence; Heracles is named as son of Alcmene and Zeus.

Heracles is identified as son of Alcmene and Zeus, and Epaphus is born to Io after her restoration in Egypt.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 900-984 confidence: high

Zeus is described as presiding deity of the universe, ruler of heaven and earth, god of aerial phenomena, personification of nature's laws, lord of state-life, and father of gods and men.

Zeus is called father of gods and men, while Cronus is named as Zeus's father; Zeus exercises paternal supervision over gods and mortals.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 900-984 confidence: high

Zeus is introduced as presiding deity of the universe, ruler of heaven and earth, and father of gods and men.

Zeus is called father of gods and men and acts paternally toward both deities and mortals.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high

Metis is Zeus's first wife, an Oceanid and personification of prudence and wisdom; she administers a potion to Cronus, prophesies a child who will surpass Zeus, is swallowed by Zeus, and Athene emerges fully armed from Zeus's head after Hephaestus opens it with an axe.

Metis foretells to Zeus that one of their children will gain ascendancy over him, prompting Zeus to swallow her.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high

Metis is an Oceanid, personification of prudence and wisdom, administers the potion that makes Cronus yield his children, prophesies a child will surpass Zeus, and is swallowed by Zeus.

Metis, personification of wisdom and prophecy, foretells a child who will surpass Zeus; Zeus swallows her to avert the prediction.
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Myths and Legends of Ancient Greece and Rome ROMAN FESTIVALS. / SATURNALIA. / CEREALIA. / VESTALIA.; lines 6521-6561 confidence: high

Cerealia was honoured for Ceres and solemnized by women who, in white garments, carried torches to represent the goddess's search for her daughter Proserpine.

The Cerealia rite explicitly represents the goddess Ceres searching for her daughter Proserpine.
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Myths and Legends of Ancient Greece and Rome SEA DIVINITIES. / OCEANUS. / NEREUS. / PROTEUS.; lines 3438-3467 confidence: medium

Proteus is called "The Old Man of the Sea," a son of Poseidon, gifted with prophetic power, and reluctant to be consulted as a seer.

Proteus is a son of Poseidon, and Triton is the son of Poseidon and Amphitrite.
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Myths and Legends of Ancient Greece and Rome SEA DIVINITIES. / OCEANUS. / NEREUS. / PROTEUS.; lines 3438-3467 confidence: medium

Proteus, known as the Old Man of the Sea, is a son of Poseidon, has prophetic power, and resists being consulted as a seer.

Proteus is called a son of Poseidon, and Triton is called the son of Poseidon and Amphitrite.
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Myths and Legends of Ancient Greece and Rome SECOND DYNASTY. / CRONUS (SATURN). / SATURN. / RHEA (OPS).; lines 651-698 confidence: high

Rhea is described as wife of Cronus, mother of Zeus and the other Olympian gods, earth personification, Great Mother, producer of plant-life, and ruler over animal creation, especially lions.

Rhea is wife of Cronus and mother of Zeus and the other great gods; Roman Ops is wife of Saturn.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7587-7685 confidence: high

Heracles is introduced as the renowned hero who is the son of Zeus and Alcmene and the great-grandson of Perseus.

Heracles is the child of Zeus and Alcmene; as an infant he is exposed because of Hera's hostility and later protected through Athene's intervention.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7587-7685 confidence: high

Heracles is introduced as the renowned hero, son of Zeus and Alcmene, great-grandson of Perseus, and born at Thebes in Amphitryon's palace.

The passage identifies Heracles as the son of Zeus and Alcmene, and later has Tiresias confirm his divine origin.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9224-9321 confidence: high

Paris arrives in Greece and sees Helen, daughter of Zeus and Leda and wife of Menelaus; her former suitors had sworn to defend the successful husband in future feuds connected with the marriage.

Helen is identified as daughter of Zeus and Leda and as the wife whose abduction drives the episode.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9323-9415 confidence: high

Achilles is son of Peleus and Thetis; Thetis dips him in the Styx, making him invulnerable except for the heel she held.

Thetis, a sea-goddess and mother of Achilles, tries to prolong his life by hiding him after a prophecy offers either long obscurity or brief heroic glory.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9323-9415 confidence: high

Achilles is son of Peleus and Thetis; Thetis dips him in the Styx, leaving only his right heel vulnerable, and later hides him on Scyros after a prophecy about his fate.

Thetis, a sea-goddess and Achilles' mother, makes him nearly invulnerable and hides him to prolong his life.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9514-9591 confidence: high

Achilles invokes Thetis at the sea-shore; she emerges from the waves and promises to ask Zeus to give victory to the Trojans; the Trojans attack and rout the Greeks.

Thetis answers Achilles' invocation, promises to petition Zeus on his behalf, and later obtains new armor for him.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9514-9591 confidence: high

Achilles prays at the sea-shore; Thetis emerges from the waves and promises to ask Zeus to avenge him by giving victory to the Trojans.

Achilles calls on his divine mother Thetis, who comforts him and promises to entreat Zeus on his behalf; she later secures new armor for him.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9593-9685 confidence: high

After Hector's death the Trojans stay within the walls until Penthesilea, Amazon queen and daughter of Ares, arrives with an army, wanting to fight Achilles and avenge Hector.

Memnon is described as son of a goddess and equipped with armour by Hephaestus, making him comparable to Achilles, who is likewise described as goddess-born and divinely armed; Penthesilea is also identified as daughter of Ares.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9593-9685 confidence: high

Memnon, the Aethiopian son of Eos and Tithonus, arrives as a Trojan ally with reinforcements and is described as an equal opponent to Achilles because he too is son of a goddess and has armor made by Hephaestus.

Memnon is introduced as Achilles' first equal opponent because, like Achilles, he is the son of a goddess and has armor made by Hephaestus.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9687-9774 confidence: high

Thetis and Eos hasten to Olympus to intercede for their sons; Zeus refuses to oppose the Moirae, weighs the heroes' fates in golden scales, and Memnon's fate sinks, portending death.

Thetis and Eos intercede for their sons; Eos arranges Memnon's removal and Thetis mourns Achilles.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9869-9911 confidence: high

Aeneas, son of Aphrodite, escapes with his son and old father Anchises, carries Anchises from the city, reaches Mount Ida, flees to Italy, and becomes ancestral hero of the Roman people.

Aeneas, son of Aphrodite, escapes Troy with his son and father, flees to Italy, and becomes ancestral hero of the Roman people.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9869-9911 confidence: medium

Aeneas, son of Aphrodite, escapes with his son and old father Anchises, carries Anchises from the city, reaches Mount Ida, flees to Italy, and becomes ancestral hero of the Roman people.

Aeneas alone escapes the carnage with his son and his old father Anchises, whom he carries on his shoulders.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9869-9911 confidence: high

Aeneas, son of Aphrodite, escapes with his son and father Anchises, carries Anchises on his shoulders, goes to Mount Ida and then Italy, and becomes ancestor-hero of the Romans.

Aeneas, son of Aphrodite, escapes Troy with his son and father, carries Anchises, leaves for Italy, and becomes ancestral hero of the Roman people.
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Myths and Legends of Ancient Greece and Rome THE MUSES. / PEGASUS. / THE HESPERIDES. / CHARITES (GRATIAE) GRACES.; lines 5205-5246 confidence: high

The passage introduces the Charites/Graces as three lovely sisters, Euphrosyne, Aglaia, and Thalia, and gives their parentage as Zeus and Eurynome, or in later writers Dionysus and Aphrodite.

The passage identifies the Graces as daughters of divine parents, either Zeus and Eurynome or, in later writers, Dionysus and Aphrodite.
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Myths and Legends of Ancient Greece and Rome THE MUSES. / PEGASUS. / THE HESPERIDES. / CHARITES (GRATIAE) GRACES.; lines 5205-5246 confidence: medium

The Graces are described as three lovely sisters named Euphrosyne, Aglaia, and Thalia, daughters of Zeus and Eurynome, or in later accounts of Dionysus and Aphrodite; they personify gentle refining attributes.

The Graces are described as daughters of Zeus and Eurynome, with an alternate later genealogy from Dionysus and Aphrodite.
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Myths and Legends of Ancient Greece and Rome THE NYMPHS. / WATER NYMPHS. / OCEANIDES, NEREIDES, AND NAIADES. / OCEANIDES.; lines 5331-5340 confidence: high

The Oceanides, or Ocean Nymphs, are identified as daughters of Oceanus and Tethys and said, like most sea divinities, to have prophecy.

The Oceanides are explicitly described as daughters of Oceanus and Tethys.
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Myths and Legends of Ancient Greece and Rome THE SIRENS. / ARES (MARS). / MARS. / NIKE (VICTORIA).; lines 3716-3733 confidence: high

Nike/Victoria is named goddess of victory, daughter of the Titan Pallas and Styx; Styx is the nymph of the lower-world river of the same name.

Nike is identified as the daughter of the Titan Pallas and the nymph Styx.
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Myths and Legends of Ancient Greece and Rome THE SIRENS. / ARES (MARS). / MARS. / NIKE (VICTORIA).; lines 3716-3733 confidence: medium

Nike/Victoria is identified as the goddess of victory and daughter of the Titan Pallas and Styx, nymph of the lower-world river.

Nike is described as the daughter of Pallas and Styx.
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Myths and Legends of Ancient Greece and Rome THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 confidence: high

Aphrodite is mother of Eros/Cupid and Aeneas; she assists the wounded Aeneas in battle and is wounded while trying to save him.

Aphrodite is mother of Aeneas and comes to assist him in battle, being wounded while attempting to save him.
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Myths and Legends of Ancient Greece and Rome THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 confidence: high

Aphrodite is mother of Eros and Aeneas; when Aeneas is wounded, she helps him and is wounded while trying to save him.

Aphrodite is mother of Aeneas and comes to help him when he is wounded in battle, suffering injury herself.
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Myths and Legends of Ancient Greece and Rome THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES. / JUPITER. / HERA (JUNO).; lines 1296-1386 confidence: medium

Hera raises a storm at sea to drive Heracles off course; Zeus hangs Hera in the clouds by a golden chain with heavy anvils on her feet; Hephaestus tries to release her and is thrown from heaven, breaking his leg.

Hephaestus, Hera's son, attempts to release his mother from Zeus's punishment and is himself thrown from heaven.
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Myths and Legends of Ancient Greece and Rome THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES. / JUPITER. / HERA (JUNO).; lines 1296-1386 confidence: medium

Hera raises a storm to drive Heracles off course; Zeus hangs her in the clouds by a golden chain with anvils on her feet; Hephaestus tries to release her and is thrown from heaven, breaking his leg.

Hephaestus attempts to release Hera from punishment and Zeus throws him out of heaven.
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Myths and Legends of Ancient Greece and Rome THETIS. / LEUCOTHEA. / THE SIRENS. / ARES (MARS).; lines 3568-3630 confidence: high

Zeus tells Ares: "thou delightest in nought save war and strife" and calls him the most hateful of the Olympian gods to him.

Ares complains to his father Zeus after being wounded, but Zeus angrily rejects him as hateful and war-loving.
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Myths and Legends of Ancient Greece and Rome THETIS. / LEUCOTHEA. / THE SIRENS. / ARES (MARS).; lines 3568-3630 confidence: medium

Ares is the son of Zeus and Hera and the god of war, delighting in strife, battlefield havoc, slaughter, and extermination.

Ares is explicitly the son of Zeus and Hera, and Zeus’ rebuke frames his violent nature in relation to his parents.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: medium

Apollo is son of Zeus and Leto and is born beneath a palm tree at the foot of Mount Cynthus on Delos.

Apollo is son of Zeus and declares that he will announce his father's will through oracles.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: high

Apollo is son of Zeus and Leto, born beneath a palm at Mount Cynthus on Delos; earth smiles, Delos flowers, swans gather, and nymphs sing.

Apollo is son of Zeus and declares that he will announce Zeus’s will to mankind through oracles.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2279-2363 confidence: medium

After taking his place among the immortals, Apollo descends to earth to interpret his father's will and travels through many countries seeking an oracle site.

Apollo desires to interpret to mankind the will of his mighty father.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: high

Apollo, angry over Asclepius' death, destroys the Cyclops who forged the thunderbolts; Zeus, after Leto's intercession, imposes loss of power and temporary servitude to Admetus instead of Tartarus.

Apollo destroys the Cyclops after Zeus kills his son Asclepius, and Zeus punishes Apollo with loss of power and servitude to Admetus.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: high

Apollo destroys the Cyclops who forged the fatal thunderbolts; Zeus, after Leto's intercession, mitigates punishment to loss of power and dignity and nine years' servitude as Admetus' shepherd.

Apollo, angered by the death of his son Asclepius, destroys the Cyclops and is punished by Zeus with loss of status and servitude.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2529-2596 confidence: high

Niobe, daughter of Tantalus and wife of Amphion, is mother of seven sons and seven daughters; she ridicules Leto's worship because Leto has only one son and one daughter, and tells the Thebans to honour Niobe instead.

Niobe insults Leto as a mother, and Leto's children Apollo and Artemis avenge the insult.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2529-2596 confidence: high

Niobe, daughter of Tantalus and wife of Amphion, boasts of seven sons and seven daughters, ridicules Leto’s worship, and asks Thebans to honor her instead.

Apollo calls on Artemis to help avenge the insult offered to their mother Leto.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 confidence: high

Perseus is introduced as son of Zeus and Danae; an oracle warns Acrisius about Danae's son, Acrisius confines her in a brass tower, and Zeus descends as a shower of gold.

Perseus is born from Zeus and Danae, while Acrisius acts against him because an oracle foretells danger from Danae's son.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6736-6832 confidence: high

Ion is identified as the son of Creusa, daughter of Erechtheus, and Phoebus-Apollo, with their union unknown to Creusa's father.

Ion, child of Creusa and Apollo, is placed in a wicker basket, hidden in a cave, carried by Hermes to Delphi, and adopted by a priestess.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6736-6832 confidence: high

Ion is introduced as the son of Creusa, daughter of Erechtheus, and the sun-god Phoebus-Apollo, with the union unknown to Creusa's father.

Ion is the child of Creusa and Apollo; he is placed in a wicker basket, hidden in a cave, carried by Hermes to Delphi, and raised by the priestess.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6736-6832 confidence: medium

Ion is introduced as the son of Creusa, daughter of Erechtheus, and the sun-god Phoebus-Apollo, with the union unknown to Creusa's father.

Xuthus is told by the oracle to accept the first person he meets as his son and finds Ion, who is actually Apollo's child.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6834-6902 confidence: medium

Apollo's intervention brings the Delphic priestess, who explains the relationship between Ion and Creusa and produces infant charms and a wicker basket.

Creusa reveals Ion's divine origin after priestly intervention establishes their mother-son relationship.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 3954-4041 confidence: medium

Dionysus is son of Zeus and Semele; Zeus rescues him from the flames in which Semele dies, Hermes takes him to Ino, Hera causes Athamas’s madness, and the child is moved to the nymphs of Mount Nysa.

Dionysus is child of Zeus and Semele and is snatched by Zeus from the flames in which his mother perishes.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 3954-4041 confidence: high

Dionysus is son of Zeus and Semele; Zeus rescues him from the flames in which Semele dies, Hermes takes him to Ino, Hera causes Athamas’s madness, and the child is moved to the nymphs of Mount Nysa.

After Semele’s death, Dionysus is conveyed by Hermes, placed with Ino, transferred to the nymphs of Mount Nysa, and instructed by Silenus.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 3954-4041 confidence: high

Dionysus is son of Zeus and Semele; Zeus snatches him from the flames that kill Semele; Hermes carries him to Ino; Hera's vengeance makes him unsafe; nymphs of Mount Nysa and Silenus care for him.

Dionysus is the son of Zeus and Semele, is rescued by Zeus from Semele's flames, and is moved through caregivers for safety.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 confidence: medium

Dionysus descends to the realm of shades, retrieves his mother, conducts her to Olympus, and she is admitted among the immortal gods as Thyone.

Dionysus descends to the realm of shades, finds his mother, and conducts her upward to Olympus, where she is admitted among the gods.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 confidence: high

Dionysus descends to the realm of shades to find his mother and brings her to Olympus, where as Thyone she joins the immortal gods.

Dionysus descends to the realm of shades for his mother and conducts her to Olympus, where she is admitted among the immortal gods.
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Myths and Legends of Ancient Greece and Rome WATER NYMPHS. / OCEANIDES, NEREIDES, AND NAIADES. / OCEANIDES. / THE NEREIDES.; lines 5342-5365 confidence: medium

The Nereides are introduced as daughters of Nereus and Doris and as nymphs of the Mediterranean Sea.

The Nereides are presented as daughters of the named parent figures Nereus and Doris.
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norse

Corpus Poeticum Boreale, Volume 1 APPENDIX. / MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES.; lines 9074-9197 confidence: high

Frigg says that if a son like Balder were present in Eager’s hall, Loki would be slain; Loki says it is his doing that Frigg no longer sees Balder ride into the hall.

Frigg identifies Balder as her son, and Loki claims responsibility for Frigg no longer seeing Balder ride into the hall.
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Corpus Poeticum Boreale, Volume 1 APPENDIX. / MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES.; lines 9199-9210 confidence: medium

The speaker marked Z calls Thor Earth's son, challenges his boasts, and says Thor will not be valiant in the fight with the Wolf who shall swallow the Blissful Father, glossed as Woden.

Thor is directly addressed as Earth's son.
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Corpus Poeticum Boreale, Volume 1 ARISTOPHANES. / THE LAY OF SKIRNI. / VIII. / THE FLYTING OF IVAR AND WODEN.; lines 9571-9596 confidence: medium

“pull the boat hither; let us stop hooting. Come to meet Magni’s father (me).”

The traveler is identified as Magni’s father, and Fiorgyn is said to meet her son before directing the way.
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Corpus Poeticum Boreale, Volume 1 EARLY HISTORIC POEMS. / HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II.; lines 13023-13082 confidence: medium

“Balder went down into the hillock of death. Wali was his avenger; he slew the very slayer of his brother. Balder’s father [Woden] was the heir of Bor.”

Balder dies, Woden is named as his father, and Wali avenges him by killing the brother’s slayer.
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Corpus Poeticum Boreale, Volume 1 EARLY HISTORIC POEMS. / HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II.; lines 13023-13082 confidence: high

Heimdall is described as born in the beginning of days, of the kindred of the Powers, borne by nine giantmaidens named Yelp, Grip, Eistla, Eyrgive, Wolfrun, Angey, Imd, Atla, and Iron-saxa, and endowed with Earth’s strength.

Heimdall is born in the beginning of days, borne by nine giantmaidens, and endowed with Earth’s strength.
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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 7860-7991 confidence: medium

Woden asks the origin of Moon and Sun; Wafthrudni answers that Mundilfori was father of both and that they wheel around heaven daily to tell seasons.

Mundilfori is father of Moon and Sun, Delling father of Day, Norwi father of Night, Wind-chill father of Winter, and Sweet-mood father of Summer.
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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 7993-8116 confidence: high

The Wolf will swallow Woden, Sire of Men; Widar will avenge him by rending the Beast’s cold jaws and slaying it.

The Wolf swallows Woden, and Widar avenges him by rending the Beast’s jaws and slaying it.
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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

The editor says the myth of Heimdal being, “like Brahma, the father of men,” is known to the author of Volo-spa, whose invocation begins, “Sons of Heimdal high and low.”

The introduction says Heimdal/Righ walks thrice over Earth and that Thralls, Churls, and Earls spring from his visits; it also describes Heimdal as father of men.
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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 13538-13662 confidence: high

The introduction says Hakon II would welcome a poet proving his race divine; Eywind uses Ynglinga-tal as model and gives Hakon a son of Woden as ancestor with thirty generations of forefathers.

The Haleygia-tal introduction says a poet would prove Hakon’s race divine and that Eywind furnished him with a son of Woden as ancestor and thirty generations of forefathers.
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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 13664-13786 confidence: high

The prologue asks for a hearing for Woden's cider or song, pays out Gilling's ransom or poetry, and tells Earl Hakon's lineage up to the gods in Woden's drink or poetry.

The poem states that it tells Earl Hakon's lineage up to the gods and includes divine parentage involving Woden and other divine or giant figures.
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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 13664-13786 confidence: high

The genealogy says Woden or an Ansic son begot a tribute-bearer with Ironwood the Giantess; Niord and Skadi are named, and Skadi is said to have borne many sons to Woden.

The genealogy says Woden or an Ansic son begot a tribute-bearer with Ironwood the Giantess, and that Skadi bore many sons to Woden.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 1705-1818 confidence: high

Tacitus says old songs are their only history and chronicles and that they tell of "a god Tuiscon sprung from Earth, and his son Mann, the fountain-head and founder of their race."

The old songs are said to tell of Tuiscon and his son Mann, with Mann described as the fountain-head and founder of the race.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4369-4465 confidence: medium

The passage refers to the belief in the divine descent of the pure race of kings, sprung from the God and Mother Earth.

The passage names a belief in the divine descent of the pure race of kings, sprung from the God and Mother Earth.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4659-4762 confidence: medium

"the old myth of the frst murder and the first woe, brother slaying brother, and the hapless mother weeping in the waters for her beloved son"; the passage adds possible Accadian origin or Cain and Abel borrowing.

The passage describes a mother weeping in the waters for her beloved son and later identifies Frigg's mourning tears.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / VOLUME I. / FINAL READINGS. CXXV / INTRODUCTION.; lines 5777-5840 confidence: medium

“What didst thou, Woden, whisper in Balder thy son’s ear?”

A fragment asks what Woden whispered in Balder his son’s ear.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 403 / OF THE OLD NORTHMEN. 405 / OF THE OLD NORTHMEN. 407 / OF THE OLD NORTHMEN. 409; lines 19926-20030 confidence: medium

Ani is described as devoting nine sons to Woden for long life until the Swedes save the tenth; the passage also mentions a tradition in which a king's noble son is demanded for sacrifice but spared.

Ani devotes sons for long life; Earl Hakon and Hallstan are described as sacrificing sons for battle advantage or Thor's gift of driftwood.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 41 / OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417; lines 20364-20452 confidence: low

Older accounts depict the dead as feasting happily and helping living kindred; Helgi and Sigrun exemplify passionate love, and Angantheow tries to persuade his daughter Herwar to abandon an ill-fated project.

Angantheow is described as fatherly and as trying to persuade his daughter Herwar to abandon her ill-fated project.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI.; lines 11951-11965 confidence: medium

Balder, Woden's son, is described as a bloody victim; mistletoe will become a harmful shaft; Hod will shoot it; Frigga will weep.

Balder is identified as Woden's son and as the bloody victim; his death is linked to a fateful shaft shot by Hod.
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Corpus Poeticum Boreale, Volume 1 VIII. / THE FLYTING OF IVAR AND WODEN. / SEPT POR ETE / FRAGMENTS OF LOST MYTHOLOGICAL POEMS.; lines 9665-9745 confidence: medium

Includes: Godfred is likened to Heimdall; K. I. is called “the serpent ... called the Earthserpent”; the addressee is challenged to “prove our might”; and “I am nine mothers’ child, I am nine sisters’ son.”

The Heimdall charm states, “I am nine mothers’ child, I am nine sisters’ son.”
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 2048-2176 confidence: medium

"Which black Night bore to dwarf Annar"; the endnote states that Annar was Night's husband and Earth was their daughter.

The stanza and endnote link Earth or green land genealogically to Night and dwarf Annar.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 20537-20644 confidence: medium

Reports spread of Saint Olaf's miracle; people say enemies cannot harm Magnus because his father Saint Olaf stands so near him.

The passage links Magnus's safety and success to Saint Olaf, explicitly his father, whose nearness is said to prevent enemies from harming him and whom Magnus invokes before battle.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2461-2608 confidence: medium

Thor/Donar is given alternative parentage traditions involving Jörd/Erda, Odin, and Frigga; as a very young child he displays great size and strength by lifting and throwing ten bales of bear skins.

Thor has alternative divine parentage and, soon after birth, lifts and throws ten bales of bear skins.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2461-2608 confidence: high

Thor's variant parentage is given; he shows great size and strength soon after birth; after dangerous rages he is sent to Vingnir and Hlora, who raise and control him.

Thor is linked genealogically to Odin and either Jörd or Frigga in variant accounts.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2611-2730 confidence: medium

Thor's first wife is Iarnsaxa, mother of Magni and Modi, who will survive Thor and the twilight of the gods and rule the new world; Sif is his second wife and mother of Lorride and Thrud.

Magni and Modi, sons of Thor and Iarnsaxa, are destined to survive Thor and the twilight of the gods and govern the new world rising after the first.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2611-2730 confidence: medium

Thor's wives and children are named; Magni and Modi will survive Thor and the twilight of the gods and rule the new world.

Magni and Modi, sons of Thor, are destined to survive their father and the twilight of the gods and rule a new world rising from the ashes of the first.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3050-3168 confidence: high

Thialfi and the other gods cannot raise the giant's leg; Magni, said to be three days or three years old, lifts the foot unaided and frees Thor.

Magni is said to be only three days or three years old yet frees Thor unaided, and the gods connect this to predictions that descendants will be mightier and rule after them.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3050-3168 confidence: high

Magni, Thor's very young son, lifts the giant's foot from Thor; the gods read this as proof that descendants will surpass and survive them.

Magni, while only three days or three years old in variant accounts, frees Thor unaided and is treated as evidence that divine descendants will surpass their elders.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 confidence: medium

Bragi, child of Odin and Gunlod, is born in the cave; dwarfs give him a magical golden harp and send him out on a vessel; after showing no signs of life, he sits up and sings the song of life while his song reaches heaven and Hel’s realm.

Bragi is named as Odin’s son and Gunlod’s child, receives the harp, sings, and becomes god of poetry and music.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI; lines 5368-5476 confidence: high

Forseti is named son of Balder and Nanna, described as wise, eloquent, and gentle; the gods give him a council seat, patronage of justice and righteousness, and the radiant palace Glitnir with silver roof and gold pillars.

Forseti is introduced through descent from Balder and Nanna.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4487-4607 confidence: medium

Frey/Fro is son of Niörd and Nerthus, or Niörd and Skadi; born in Vana-heim; a Vanir deity; welcomed in Asgard as hostage with his father; given Alf-heim as a tooth-gift.

Frey's divine parentage is given, and the Æsir bestow Alf-heim on him as a child tooth-gift.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4487-4607 confidence: high

Frey is introduced as son of Niörd and Nerthus or Skadi, born in Vana-heim, welcomed in Asgard as hostage with his father, and given Alf-heim by the Æsir as a tooth-gift.

The Æsir give the infant Frey Alf-heim when he cuts his first tooth.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4864-4983 confidence: medium

Frey, god of peace and prosperity, reappears on earth, rules Swedes and Danes under other names, rescues and marries Freygerda, and has a son named Frodi who succeeds him.

Frey, a god of peace and prosperity, rules earthly peoples under other names, has descendants, and fathers Frodi, who becomes king.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: high

Odin weds all nine wave-maidens, and they together bring forth Heimdall; a cited verse says the speaker was born of nine mothers and is son of nine sisters.

Odin is father of Heimdall, who is born from Odin’s union with the nine wave-maidens.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5627-5758 confidence: high

Heimdall's names and functions are listed: Hallinskide and Irmin, association with Odin and sword-gods, warder of the rainbow, god of heaven and fruitful rains and dews, welcomer of heroes to Valhalla with Bragi, and as Riger, divine sire of human classes.

Heimdall as Riger leaves Asgard, visits three households, teaches them, and is described as divine sire of the classes composing the human race.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5627-5758 confidence: high

Riger leaves Asgard, reaches a poor seashore hut, is hosted by Ai and Edda for three days, teaches them, and after his departure Edda bears Thrall.

Heimdall as Riger visits households, after which children are born whose descendants become thralls, husbandmen, nobles, and rulers.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: high

Hermod sees a stream of blood, a beautiful woman, and a boy who rapidly reaches full growth and brandishes bow and arrows.

Rinda is prophesied to bear Odin a son who will attain full growth in a few hours and avenge his brother's death; the vision shows a boy growing rapidly with weapons.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: high

Rossthiof says the blood portends the murder of one of Odin's sons; if Odin wins Rinda, she will bear a son who grows quickly and avenges his brother's death.

Odin learns he is doomed to lose a son by violent death but that another descendant will avenge the crime.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: medium

Hermod sees a great stream of blood, a beautiful woman, and a little boy who grows rapidly to full size while brandishing bow and arrows.

A stream of blood is interpreted as portending the murder of one of Odin’s sons.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: high

Hermod sees a great stream of blood, a beautiful woman, and a little boy who grows rapidly to full size while brandishing bow and arrows.

Rinda is foretold to bear Odin a son who will attain full growth in hours and avenge his brother.
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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: high

Odin loves and weds the cave-dwelling giantess Grid; their offspring is Vidar, described as strong and taciturn.

Vidar is the son of Odin, and Wyrd explains that if Odin falls in the last battle, Vidar will avenge him.
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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: high

Wyrd adds 'With joy once more won' and explains that time changes all things, but if the father falls in the last battle, Vidar will avenge him and rule a regenerated world after conquering his enemies.

Wyrd explains that if Odin falls in the last battle, his son Vidar will avenge him.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6022-6149 confidence: high

Odin persists because of Rossthiof's prophecy; he returns as a smith named Rosterus, makes silver and gold ornaments, and is again rejected by Rinda.

Odin seeks Rinda because Rossthiof's prophecy says only she can bear the destined avenger of his murdered son.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6022-6149 confidence: high

Odin persists because of Rossthiof's prophecy; he returns as a smith named Rosterus, makes silver and gold ornaments, and is again rejected by Rinda.

Vali, son of Odin and Rinda, is born to avenge the death of Odin's murdered son Balder upon Hodur.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6022-6149 confidence: high

Knowing from Rossthiof’s prophecy that Rinda alone can bear the avenger of his murdered son, Odin returns as a smith named Rosterus, makes silver and gold ornaments, seeks Rinda, and is again dismissed and struck.

Rossthiof’s prophecy says Rinda alone can bear the avenger of Odin’s murdered son, and Vali is born from Rinda and Odin to avenge Balder.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI; lines 8051-8171 confidence: medium

Loki first marries Glut, who bears Eisa and Einmyria; he also weds Angur-boda of Jötun-heim, mother of Hel, Iörmungandr, and Fenris. Hearth crackling is explained as Loki beating his children.

Loki and Angur-boda are described as parents of Hel, Iörmungandr, and Fenris, called three monsters.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6660-6800 confidence: high

Hel is named as daughter of Loki and Angurboda and is born in a dark Jötun-heim cave with Iörmungandr and Fenris; the trio is associated with pain, sin, and death.

Hel, Iörmungandr, and Fenris are explicitly children of Loki and Angurboda and become cosmically dangerous beings assigned to separate domains.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6660-6800 confidence: medium

Hel is daughter of Loki and Angurboda; she is born in a dark cave in Jötun-heim with Iörmungandr and Fenris, and the three are treated as emblems of pain, sin, and death.

Loki and Angurboda's offspring are treated as a threatening brood, then separated by Odin into the sea, chains, and Nifl-heim.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6955-7082 confidence: medium

Ægir and Ran have nine daughters, the Waves or billow-maidens, described with alluring human features and colored veils.

The passage presents the Waves as nine daughters of Ægir and Ran, with human-like appearance, moods, kinship, and actions.
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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 7325-7472 confidence: high

Odin and Frigga have twin sons, Hodur and Balder; Hodur is blind and associated with darkness, while Balder is radiant, associated with innocence and light, and loved by gods and men.

Balder is the beloved son of Odin and Frigga, loved by gods, men, and creation, while his parents respond to signs that his life is threatened.
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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 7325-7472 confidence: high

Odin and Frigga are uneasy, admit forebodings, and come to believe Balder's life is threatened, so they act to avert danger.

Odin and Frigga become anxious over Balder and take measures to avert danger to him.
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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

"He of Balder will / The slayer be, / And Odin's son / Of life bereave."

The passage foretells that Hodur will slay his brother Balder, Odin's son, and that another son of Odin will avenge the death.
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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: high

Odin asks who will avenge the murdered god; the passage says revenge is a sacred duty. The Vala says Rinda will bear Odin a son, Vali, who will not wash or comb until he avenges Balder upon Hodur.

The Vala says Rinda will bear Odin a son, Vali, who will abstain from washing and combing until he avenges Balder on Hodur.
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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 7594-7696 confidence: high

Odin places his magic ring Draupnir among the pyre offerings and whispers unheard words into his dead son's ear.

Odin places Draupnir on the pyre and whispers in the ear of his dead son.
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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 7594-7696 confidence: medium

Odin gives his magic ring Draupnir as an offering on Balder's pyre and is observed whispering into his dead son's ear.

Odin, identified through Balder as his dead son, adds Draupnir to the offerings and whispers in Balder's ear.
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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 7824-7975 confidence: high

Vali, born from Odin and Rinda and destined to avenge Balder, enters Asgard on the day of his birth and kills Hodur with an arrow; Hodur is described as Balder's unwitting murderer.

Vali, son of Odin and Rinda, avenges Balder by killing Hodur on the day of his own birth.
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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 7824-7975 confidence: high

Odin's union with Rinda produces Vali, destined to avenge Balder; on the day of his birth Vali enters Asgard and kills Hodur with an arrow, so Hodur atones with his blood.

Vali, son of Odin and Rinda, enters Asgard on his birth day and kills Hodur to avenge Balder.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9196-9315 confidence: medium

Sigi, son of Odin, kills a man from jealousy after a hunt, is outlawed, and receives from Odin a well-equipped vessel, brave followers, and a promise of victory.

Sigi is described as Odin’s son and receives Odin’s vessel, followers, and promise of victory before winning an empire.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9196-9315 confidence: high

Sigi, son of Odin, kills a man from jealousy after the man had slain more game during a hunt; Sigi is driven from his land and declared an outlaw.

The Volsung line begins with Sigi, explicitly identified as a son of Odin, who wins kingship with Odin's aid.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9748-9860 confidence: medium

Hiordis comes from hiding to Sigmund’s death-place; Sigmund tells her to gather and treasure his sword fragments for their soon-to-be-born son, who will avenge him and be greater than he.

Sigmund’s unborn son is foretold to avenge his father, surpass him, and inherit the reworked sword shards.
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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: medium

Vidar rushes to avenge his sire; Fenris feels the reserved shoe on the lower jaw, and Vidar tears the monster apart by wrenching its jaws.

Vidar avenges his sire by killing Fenris with the reserved shoe and tearing the monster apart.
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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: medium

Vidar rushes to avenge his sire, sets his reserved shoe on Fenris's lower jaw, seizes the upper jaw, and tears the monster apart.

A daughter of Sol drives the sun chariot; Thor's sons Modi and Magni recover and carry his hammer; Vidar avenges his father Odin.
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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 12542-12649 confidence: high

Odin and Jupiter are described as majestic, middle-aged, divine progenitors of royal races; oaths are sworn by Odin's spear and Jupiter's footstool; both have many names.

Heraclidæ are said to claim Jupiter, while Inglings and Skioldings claim Odin as founder of their families.
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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 12874-12978 confidence: medium

Hermod resembles Mercury as swift messenger, rides Sleipnir, bears Gambantein, and consults Norns and Rossthiof about Vali; a Greek Thetis prophecy is compared.

Hermod learns of Vali's future vengeance; a Greek comparison says Jupiter refrains from marrying Thetis because the Fates foretell a son greater than his father.
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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 12874-12978 confidence: medium

Odin's courtship of Rinda is compared with Jupiter's wooing of Danae; Rinda and Danae are earth-symbols; Perseus and Vali are avenger sons.

Rinda and Danae are called earth-symbols; the gold shower and footbath are interpreted as fertilizing processes, and their sons are avengers.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: medium

Night is described as thrice married: to Naglfari, Annar, and Dellinger; her children are Aud, Jörd, and Dag.

Dag, identified with Day, is born to the goddess of Night and Dellinger, the god of dawn.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: medium

Eclipses are explained as wolves catching the radiant orbs; people's noise makes the wolves drop them. The passage also says the gods descend from divine Börr and mortal Bestla and are doomed to perish with their world.

The gods are said to spring from an alliance between the divine element Börr and mortal Bestla and therefore to be finite and doomed to perish with the world.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: medium

Night has children through Naglfari, Annar, and Dellinger; Dag is born radiant and given a chariot drawn by Skin-faxi, whose mane lights the world.

Dag is born to Night and Dellinger and is equipped by the gods to bring light through a chariot and shining steed.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 865-877 confidence: medium

Niörd came to dwell in Asgard with Frey and Freya, while Hoenir, Odin's brother, took up residence in Vana-heim.

Niörd is said to come to Asgard with his two children, Frey and Freya.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1440-1580 confidence: low

Odin disguises himself as a Wanderer named Gangrad; he and Vafthrudnir exchange questions about cosmic and divine matters, and Vafthrudnir recognizes Odin when asked what Allfather whispered to Balder on the funeral pyre.

Odin's decisive question concerns what Allfather whispered to his dead son Balder on the funeral pyre; the passage notes a later suggestion that the word was 'resurrection.'
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1582-1707 confidence: medium

Odin watches King Hrauding's sons Geirrod and Agnar; a storm drives their fishing boat to an island where Odin and Frigga, disguised as an old couple, shelter them through winter. Odin favors Geirrod and teaches arms; Frigga favors Agnar.

Odin and Frigga, in disguise as an old couple, shelter the mortal brothers through winter and favor them separately.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1709-1827 confidence: high

Odin is treated as heaven and spouse of earth figures: Jörd bears Thor, Frigga bears Balder, Hermod, and perhaps Tyr, and Rinda bears Vali.

Odin as heaven is spouse of several earth personifications who bear Thor, Balder, Hermod, Tyr, and Vali; Vali is explicitly linked with vegetation.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 confidence: medium

Odin is identified as Odin, Wuotan, or Woden; highest and holiest god; Allfather; god of universal wisdom and victory; occupier of Hlidskialf in Asgard.

The passage says the gods were supposed to descend from Odin and that he was surnamed Allfather.
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The Poetic Edda ALVISSMOL / THE BALLAD OF ALVIS / INTRODUCTORY NOTE / NOTES; lines 7808-7919 confidence: medium

Alvis is “All-Knowing,” a dwarf not elsewhere mentioned; the bride is Thor's daughter, with Thruth named as the only recorded daughter and Sif as her mother.

Thor's daughter is the bride, and the gods apparently promised her in marriage to Alvis during Thor's absence, possibly as a reward for craftsmanship.
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The Poetic Edda BALDRS DRAUMAR / BALDRS DREAMS / INTRODUCTORY NOTE / NOTES; lines 8074-8141 confidence: high

Baldr is identified as son of Othin and Frigg, best and noblest of the gods, one who comes again among survivors after the final battle, and one mostly mentioned in connection with his death.

The notes repeatedly specify parentage and include Vali’s begetting by Othin expressly to avenge Baldr.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4070-4189 confidence: high

Forseti is Baldr and Nanna's son and the best judge among gods and men; Noatun is Njorth's home and he calms waves; Vithar avenged Othin by slaying Fenrir.

Vithar avenges his father Othin by slaying the wolf Fenrir.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4291-4389 confidence: medium

Note 37 identifies Arvak and Alsvith as horses of the sun and summarizes Snorri’s account: Mundilfari had children Mani and Sol; the gods took them into heaven; Sol drives the horses drawing the sun’s car; the gods set bellows under the horses’ yokes to cool them.

The notes summarize Snorri’s account that Mundilfari’s children Mani and Sol were taken by the gods and set in heaven, with Sol assigned to drive the sun’s car.
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The Poetic Edda HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE / NOTES; lines 5497-5624 confidence: high

Thor is said to be outside legal protection in the land of enemy giants; Magni, son of Thor and Jarnsaxa, at three days old lifts the dead giant’s foot from Thor’s neck, and Magni and Mothi inherit Thor’s hammer.

Magni, son of Thor, is only three days old but alone can lift the dead giant’s foot from Thor’s neck.
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The Poetic Edda HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE / NOTES; lines 5626-5703 confidence: high

Sif is identified as Thor's wife and Loki as the presumed lover; Asathor means Thor of the Gods; Magni is Thor's son; Verland is the Land of Men; Fjorgyn/Jorth/Earth is Thor's mother; the road is Bifrost, the rainbow bridge.

Magni is identified as Thor's son and Fjorgyn/Jorth/Earth as Thor's mother.
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The Poetic Edda HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE / NOTES; lines 2879-2950 confidence: high

The note says stanza 161 may have been the original conclusion; Delling is a seldom mentioned god married to Not, Night, whose son was Dag, Day; Thjothrrir is otherwise unattested; Hroptatyr is Othin.

Delling, a god, is said to marry Not, Night, and their son is Dag, Day.
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The Poetic Edda HYMISKVITHA / THE LAY OF HYMIR / INTRODUCTORY NOTE / NOTES; lines 5988-6107 confidence: medium

Thor is Warder of men and Worm's destroyer; he slays and is slain by the Midgard serpent in the last battle; the serpent lies in the sea, surrounds the earth, and is sibling to Fenrir and Hel as offspring of Loki and Angrbotha.

The Midgard serpent, Fenrir, and Hel are described as children of Loki and the giantess Angrbotha.
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The Poetic Edda INTRODUCTORY NOTE / GRIPISSPO / GRIPIRS PROPHECY / INTRODUCTORY NOTE; lines 13312-13474 confidence: medium

The note says the legend changed in Norway with Scandinavian names and Northern local color; the Volsungs become descendants of Othin and the gods are concerned with Fafnir's treasure.

The note says the Volsungs become direct descendants of Othin in the Northern mythological version of the story.
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The Poetic Edda INTRODUCTORY NOTE / NOTES / PRONOUNCING INDEX OF PROPER NAMES / PRONOUNCING INDEX; lines 22700-23006 confidence: low

The index specifies relationships/roles in brief entries, including: 'Rind, mother of Vali'; 'Rn, wife of gir'; 'Sig-yn, wife of Loki'; 'Skirn-ir, Freyrs servant'; and 'Rosk-va, sister of Thjalfi'.

The index lists 'Rind, mother of Vali'.
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The Poetic Edda LOKASENNA / LOKIS WRANGLING / INTRODUCTORY NOTE / NOTES; lines 6828-6931 confidence: medium

Vithar is the silent god, Othin’s son, who avenged his father by slaying the wolf Fenrir.

Vithar, Othin’s son, avenges his father by slaying Fenrir.
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The Poetic Edda LOKASENNA / LOKIS WRANGLING / INTRODUCTORY NOTE / NOTES; lines 6933-7053 confidence: medium

The note says Loki's eight years underground and cow-milking have no other reference, but recounts the giant fortress bargain, Svathilfari's role, Loki's mare transformation, and the birth of Othin's eight-legged horse Sleipnir.

Loki gives birth to Sleipnir and is father of Fenrir, Narfi, and presumably Vali; Heimdall is also described as a son of Othin born of nine sisters.
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The Poetic Edda LOKASENNA / LOKIS WRANGLING / INTRODUCTORY NOTE / NOTES; lines 7055-7117 confidence: high

Note 52 identifies Loki as Laufey's son; names Farbauti as giant father and Laufey/Nal as mother; says no other reference supports the suggested Skathi-Loki relation.

The notes identify Loki's giant father and mother, Thor as son of Odin and Earth, and Fenrir as Loki's son.
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The Poetic Edda NOTES / BALDRS DRAUMAR / BALDRS DREAMS / INTRODUCTORY NOTE; lines 7922-8071 confidence: high

Othin asks who will become Baldr's bane; the wise-woman answers that Hoth bears the far-famed branch and will take the life of Othin's son.

Baldr is called Othin's son, and the wise-woman foretells that Hoth will become his bane and steal his life.
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The Poetic Edda NOTES / BALDRS DRAUMAR / BALDRS DREAMS / INTRODUCTORY NOTE; lines 7922-8071 confidence: high

Othin asks who will avenge Baldr; the wise-woman answers that Rind bears Vali in Vestrsalir, that one-night-old Othin's son fights, and that he will not wash or comb until Baldr's slayer is brought to the flames.

Vali, Othin's son born of Rind, is said to fight at one night old and to avenge Baldr by bringing the slayer to the flames.
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The Poetic Edda RIGSTHULA / THE SONG OF RIG / INTRODUCTORY NOTE / NOTES; lines 8480-8601 confidence: low

Notes argue there is little to favor Rig = Heimdall beyond vague passages (Voluspo, Grimnismol, Hyndluljoth), while features in Rigsthula (aged and wise; references to runes) fit Othin; concludes Rig is probably Othin, not Heimdall.

The notes cite other poems where Heimdall has “sons” and is called the “kinsman of men,” and discuss Rig’s identification with Heimdall/Othin in that context.
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The Poetic Edda SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE / NOTES; lines 16921-17039 confidence: medium

The phrase 'friend of Freyr' may mean king; if more, it may refer to a late tradition that Freyr, not Othin, was ancestor of the Volsungs.

A note says the phrase 'friend of Freyr' may refer to a late tradition in which Freyr, not Othin, was ancestor of the Volsungs.
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The Poetic Edda THE POEM OF HYNDLA / INTRODUCTORY NOTE / FRAGMENT OF THE SHORT VOLUSPO / NOTES; lines 9161-9271 confidence: medium

A lost stanza may have listed Jormunrek's sons; Jormunrek is identified with Ermanarich, is said to have slain his own sons and married Svanhild; stanzas 25-27 connect Ottar's descent with the Volsung-Sigurth-Jormunrek-Gjuki genealogy; Sigurth's story and battle with Fafnir are cross-referenced.

The notes connect Ottar's descent with major heroic genealogies and identify Volsung as Othin's great-grandson.
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The Poetic Edda THE POEM OF HYNDLA / INTRODUCTORY NOTE / FRAGMENT OF THE SHORT VOLUSPO / NOTES; lines 9161-9271 confidence: medium

According to Snorri, Heimdall was son of Othin and nine sisters; he was watchman of the gods; his nine giantess mothers' names are often said to denote sea attributes.

Heimdall is described as son of Othin and nine sisters, whose names are rendered and associated with sea attributes.
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The Poetic Edda VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE / NOTES; lines 3627-3657 confidence: high

“Vithar: a son of Othin, who slays the wolf Fenrir”

The notes identify sons of Othin and Thor: Vithar slays Fenrir, Vali is begotten to avenge Baldr, and Mothi and Magni inherit Thor’s hammer after his death.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1313-1413 confidence: high

Vali, brother of Baldr, is begotten by Othin to avenge Baldr's death and fights and slays Hoth the day after his birth.

Vali is begotten by Othin expressly to avenge Baldr and kills Hoth the day after birth.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga SIR GEORGE DASENT'S INTRODUCTION. / THE NORTHMEN IN ICELAND. / SUPERSTITIONS OF THE RACE. / SOCIAL PRINCIPLES.; lines 498-569 confidence: medium

Odin is described as supreme in Asgard and Great Father of gods and men; similarly, every father who revered Odin is called sovereign and supreme in his own house.

Odin is called the Great Father of gods and men, and the household father is described as sovereign and supreme in parallel to Odin's supremacy in Asgard.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda INTRODUCTION / H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS.; lines 911-1005 confidence: medium

Sigi is named and called son of Odin; Skadi is a mighty man; Bredi is Skadi's strong and capable thrall.

Sigi is called son of Odin and is described as higher of kin; Odin accompanies him from the land and gives him strength before he becomes a king and progenitor of the line.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda AFTERWORD / EXTRACTS FROM / THE POETICAL DICTION. / THOR AND HRUNGNER.; lines 3668-3752 confidence: high

Thjalfe and then the asas try to remove Hrungner's foot from Thor, but none can move it.

Magne, only three nights old, removes Hrungner's foot from Thor when Thjalfe and the asas cannot, and Thor identifies him as future great and powerful.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN. / CHAPTER VIII. / THE ASAS.; lines 1722-1852 confidence: high

The dialogue states that there are twelve divine Asas and powerful asynjes; Thride says Odin is highest and oldest, ruling all as the gods serve him like children a father; Frigg is Odin's wife and knows fate but does not tell it. Footnote 31 cites Elder Edda: Loke's Quarrel 29, 47.

Odin is called father of all the gods, and the other gods serve him as children serve a father.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VIII. / THE ASAS. / CHAPTER IX. / LOKE AND HIS OFFSPRING.; lines 2043-2085 confidence: medium

Loke begets three children with the giantess Angerboda in Jotunheim: Fenris-wolf, Jormungand the Midgard-serpent, and Hel. The gods know prophecies of woe from them, and Alfather sends gods to bring the children to him.

Loke and the giantess Angerboda beget three named children, and the gods know prophecies that woe and misfortune will come from them.
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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

Odin's son Vidar goes to the wolf or wild beast, thrusts a sword to the heart of the giant's child, and avenges his father.

Vidar is called Odin's son and is said to avenge his father by striking the giant's child.
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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: medium

The sun brings forth a daughter before Fenrer takes her; the daughter rides in her mother’s course when the gods are dead; footnote 75 identifies Elder Edda: Vafthrudner’s Lay, 47.

The sun gives birth to a daughter before Fenrer takes her, and the daughter rides in her mother’s heavenly course when the gods are dead.
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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: medium

Mode and Magne, sons of Thor, seek land associated with Ale or Vidar; Æneas is named, and Hektor's sons settle in Frigialand and banish Elenus.

Mode and Magne are identified as Thor's sons seeking land, and Hektor's sons are said to establish themselves in Frigialand.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 840-905 confidence: medium

Saturn builds seventy-two burgs in Crete, sets himself and his sons up as gods, gives heaven to Jupiter, earth to Neptune, hell to Pluto, gives Cerberos to Pluto to guard hell, and the Greeks are said to tell that Herakles dragged Cerberos out of hell to earth.

Saturn shares his kingdom with his sons, assigning heaven, earth, and hell to Jupiter, Neptune, and Pluto.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 840-905 confidence: high

Jupiter seeks the realm of earth, attacks Saturn’s kingdom, has Saturn emasculated, declares himself god, and the Macedonians are said to believe that the members cast into the sea produced Venus, goddess of love.

Jupiter attacks Saturn’s kingdom, has Saturn emasculated, and declares himself god.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INTRODUCTION. / FOREWORD. / THE FOOLING OF GYLFE. / CHAPTER I.; lines 1023-1055 confidence: medium

The woman is named Gefjun and described as of the asa-race; she takes four oxen from Jotunheim, sons of a giant and herself, and sets them before the plow.

The four oxen who perform the land-moving labor are described as sons of Gefjun and a giant.
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native american plains

Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4361-4485 confidence: high

Scarface tells the young man he is going to the Sun; the young man names himself A-pi-su'-ahts, says the Sun is his father, and offers to take Scarface to their lodge.

Morning Star is the Sun's son and the Moon's son; Scarface acts to save him from birds that had killed the Moon's other sons.
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Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4487-4541 confidence: medium

Morning Star and the Sun give Scarface presents; the Moon kisses him and calls him "my son"; the Sun shows the Wolf Road, identified as the Milky Way, which Scarface follows to reach the ground.

The Moon kisses Scarface and calls him "my son" during his departure from the celestial figures.
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Blackfoot Lodge Tales THE BLACKFOOT IN WAR 253 / THE BLACKFOOT IN WAR 255 / RELIGION / RELIGION 257; lines 10526-10607 confidence: high

The Sun is a man and supreme chief of the world; the earth is his lodge floor and the sky its covering. The Moon is his wife, and the morning star is the surviving child after pelicans killed the others.

The Sun has the Moon as wife and the morning star as surviving child.
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Blackfoot Lodge Tales THE GHOSTS' BUFFALO / THE GHOSTS BUFFALO I33 / STORIES OF OLD MAN / THE BLACKFOOT GENESIS; lines 5847-5905 confidence: medium

Buffalo are armed while people have no arms; buffalo kill and eat people; the Maker sees his created children dead and says the people shall eat the buffalo.

The Maker sees people he had made described as his children and is moved by their deaths.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: medium

Moon-Child encounters girls of whom one becomes a snake; a revengeful snake later enters him, he becomes skeletal, asks Moon for cold rain, revives after the snake exits, kills it, and his mother also revives.

Moon-Child rises alive after the snake leaves, and his mother comes to life at the same time.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2109-2152 confidence: medium

The woman had a son by Moon, dislikes the sky country, cries when Sun is hunting, finds the hole through which Moon had taken her up, and sees familiar people and things below.

The boy is the son of Moon, is called Moon-child, survives the mother's killing, and later speaks with his father in the sky.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2154-2224 confidence: high

The boy lives for some time with the snake inside him, dies, becomes bones, and the snake remains; the Moon wonders where his boy is, and the boy asks his father to do something for him.

The boy asks his father for help; the Moon makes cold rain, the snake leaves, and the boy stands alive as before from his bones.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 755-851 confidence: high

The passage describes Morning-Star as son of Sun and Moon and part of a sacred prayer trio; says a woman marries Morning-Star and their son becomes Fixed-Star; and lists three Star Myths as original with the Blackfoot.

Morning-Star is described as the son of Sun and Moon, and his son by the star-marriage union becomes Fixed-Star.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2291-2393 confidence: low

Smart-Crow lays arrows near the rock, hides, catches Ashes-Chief when he comes out, and tells him to lick his hand to know he is his father; Ashes-Chief recognizes him.

Both boys stop resisting and recognize Smart-Crow as father after licking his hand.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3071-3171 confidence: high

Sun is Morning Star's father and Moon his mother. Moon gives the young wife four berries and water in a shell, described as all the food in the world and all the water in the ocean.

The passage states that Sun is Morning Star's father and Moon is his mother.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3278-3374 confidence: high

Scar-Face goes toward Sun's dwelling, meets Morning Star, hears that Sun is Morning Star's father and dangerous, and is brought to Moon, who agrees to receive him.

Morning Star identifies Sun as his father; Moon is also identified as the mother in Sun's household.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4601-4713 confidence: high

Thunder makes sweet-pine smudges and teaches his daughter-in-law how to bring in the outside bundle, the medicine-pipe. Later she gives birth to two boys.

The woman bears two boys by Thunder; the youngest becomes associated with faint thunder, and people appeal to Thunder for the sake of his youngest child.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 920-1035 confidence: medium

A poor boy goes out to fast; the Sun adopts him, and the narrative then turns to the organization of the Tobacco dance.

A poor boy fasts and is adopted by the Sun, after which the narrative is said to enter the organization of the Tobacco dance.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13857-13953 confidence: medium

The boys herd horses; a gray horse breaks its leg, they drive the horses away, are found, and face threatened killing. One asks to die if the other is killed. The Sun and Morningstar had adopted them while they were out with horses.

The Sun and Morningstar adopt the two boys, and later the Sioux father says the grown boys have medicine.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13922-14018 confidence: medium

"the Sun and the Morningstar had adopted them"

The Sun and Morningstar adopt the two boys in secret, and later the Sioux father says they are grown up and have medicine.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14699-14790 confidence: medium

The four performances are explained as four generations, meaning the boy will live four times. The old man says all animals are his children, gives the boy the name Big-iron, identifies the river as Big Mountain-Sheep River, and asks for offerings after death.

The old man calls the boy his child, gives him the name Big-iron, and transfers power objects and instructions.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10202-10297 confidence: medium

The rival's father, Morningstar, sends a chicken-hawk to trace the young man's steps to the tree with young eagles and asks his son about the warm hoop.

The rival's powerful father is named Morningstar and repeatedly assists or avenges his son.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10235-10324 confidence: medium

Thunderbird strikes the scaffold, a plume blows out, and speakers connect the plume and Morningstar with the death; Morningstar comes to his child and warns him to stay covered when clouds come and not go hunting or on the warpath until winter.

Morningstar comes to his child and warns him not to go out when clouds come; the child later goes out in spring as clouds gather and is struck by thunderbird.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10300-10389 confidence: medium

Morningstar comes to his child and warns him not to go out if clouds come up; the child stays safe through winter, but in spring goes out to get horses, clouds gather, and Thunderbird strikes him.

Morningstar is explicitly described as coming to his child and warning him not to go out when clouds come up.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12209-12297 confidence: medium

The chief says the boy had been offered to the Sun and that the Sun saved him; other chiefs propose that the captives walk over seven buffalo skulls, with death if they stumble and release if they do not. The first skull is painted black and the last red.

The chief says the Sun saved the boy, and the narrative says the Sun adopted him while he was tied to the poles; he then survives the ordeal.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12274-12362 confidence: high

The captives are taken to the chief's tipi; the chief says, “We had offered the boy to the Sun, but the Sun has saved him.”

The chief says the boy had been offered to the Sun and that the Sun saved him; the narration adds that the Sun had adopted him while he was tied to the poles.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12489-12583 confidence: medium

The Sun-worshiper paints black marks on his face and body, sings joy songs with words translated as thanks, acts as the “son” of the Sun, carries a scalp-tied pole, and is described as renowned for knowing what would happen in advance.

The Sun-worshiper acts as the “son” of the Sun, performs sun-directed gestures, and names his newborn son Sun-is-his-medicine.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12554-12648 confidence: medium

The Sun-worshiper paints black marks, sings thanks, acts as the “son” of the Sun, carries a pole with a scalp, and is described as renowned, liked, and able to tell in advance what would happen.

The Sun-worshiper acts as the “son” of the Sun during his victory performance, and later names his newborn son “Sun-is-his-medicine.”
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2729-2833 confidence: high

The Hidatsa woman gives birth to a boy. Sun makes bow and arrows for the boy and a digging-stick for his wife, and forbids shooting at a meadowlark or digging wild turnips.

The Hidatsa woman bears a boy whose father is Sun.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2794-2898 confidence: high

Sun and Moon meet, discuss the best-looking girls on earth, and plan marriages: Sun to a Hidatsa woman and Moon to a frog woman.

Sun and Moon plan marriages with earthly or nonhuman women; Sun’s Hidatsa wife gives birth to a boy whose father is Sun.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2934-3034 confidence: medium

Only the boy's skull remains; he causes rain and wind, Moon tells Sun that his son has suffered, and Sun comes close so the water in the hole boils.

Moon tells Sun that his son has suffered on earth, and the boy's prayer to Sun results in Sun heating the water.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3412-3510 confidence: medium

Old-Woman's-Grandchild's father looks down from the sky for three years, sends a sparrow that fails to find the boy, then sends a coyote that tracks him and finds his bones.

Old-Woman's-Grandchild's father looks down from the sky for his son and sends sparrow, coyote, and magpie to locate or tend the remains.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3545-3643 confidence: low

Young women gather wood; one follows a porcupine higher up a box-elder tree until it goes to the other side of the sky, the entrance closes, and she sees a tent and a man.

A woman from earth marries a man in the sky and gives birth to a boy who is later told he is an Indian and should go home.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3711-3815 confidence: medium

The woman disobeys, sees her people below, and is lowered with her son by sinew through a hole; the rope is too short, a stone breaks it, the woman dies, the boy survives, and his father above watches him.

The boy survives the fall, performs feats beyond ordinary hunting or combat, and Red-woman refers to the being present as God's son.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3817-3912 confidence: medium

The boy's father sees the bones and sends Thunder; Thunder reports the snake in the skull, shoots near it, makes rain fill it, and the sun boils the water so the snake suffers and begins to emerge.

The father sees the bones, sends Thunder, and Thunder's rain with the sun's heat makes the skull's water boil, leading to the snake's emergence.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5510-5608 confidence: medium

Morningstar plans spring battle; Old-Man-Coyote tells Yellow-dog how he will be recognized and later instructs him to use a poor man in his costume while Yellow-dog rides a black horse, paints red, carries a sword, and faces Morningstar’s child.

Morningstar plans attacks against Yellow-dog, and Old-Man-Coyote identifies the battle opponent as Morningstar’s child.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6171-6258 confidence: medium

The Maiden addresses the assembly as relatives, brothers, and sisters, says they have met as one family, and states that the sun is grandfather both to them and to her.

The Maiden says the sun is grandfather to the people and to her, and children are told that the named sacred being is their great grandfather.
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The Omaha Tribe ADOPTION' CEREMONY / LEGENDARY ACCOUNTS / THE PRESENT TRIBAL ORGANIZATION / WAZHA'ZHE GROUP; lines 4168-4230 confidence: high

A part of the Wazha'zhe live in the sky, seek their origin, are told by the sun that they are his children, and are told by the moon that she gave birth to them, the sun is their father, and they must go down to earth.

Sun and moon identify themselves as parents of the sky-dwelling people, and the moon commands a move from sky to earth.
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The Omaha Tribe ADOPTION' CEREMONY / LEGENDARY ACCOUNTS / THE PRESENT TRIBAL ORGANIZATION / WAZHA'ZHE GROUP; lines 4168-4230 confidence: medium

Stars are believed to be children of the sun and moon; the Wa'tsetsi are said to have been stars that came down to earth like meteors and became people.

Stars are described as children of the sun and moon, and the Wa'tsetsi are said to have been stars that came down like meteors and became people.
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The Omaha Tribe CONSECRATION OF THE BOY TO THUNDER / CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL / THE OMAHA TEIBE; lines 9136-9226 confidence: medium

Human conditions are projected on nature: Above is masculine, Below feminine; sky father, earth mother; sun masculine, moon feminine; day male, night female.

The sky is called father and earth mother, and myths are said to relate that human beings were born of a union between Sky people and Earth people.
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The Omaha Tribe J J / THE OMAHA TRIBE / M. M. '-100 / SOCIETIES; lines 36359-36559 confidence: medium

The fourth song’s literal translation glosses “he alone” as mysterious and “father” as referring to the stranger.

The stranger is called father; the members are described as his children and receive mysterious power from him.
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The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 34 / WAHON'THINGE / part of the moon seen when the moon is new. Two of this / TAFA' GENS (8); lines 12330-12461 confidence: medium

Wild-cat and fawn skins were used because their spots referred to the night heavens; thunder and zigzag lightning were typified and tied to child hair-cutting ceremonies in which the gens represented the father, the sky.

The passage says the gens formerly participated in child hair-cutting ceremonies and represented “the father, the sky.”
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23777-23830 confidence: high

The boy’s father addresses him in timber and gives him bird, rabbit, larger game, and buffalo; then guides him to rats and ground beans, to artichokes, and gives leggings, moccasins, robe, quiver, and other items.

The boy’s father is identified as Wind, Ready-to-Give; he gives the boy game, food plants, equipment, hunting aid, agriculture, and ritual directions.
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The Pawnee - Mythology (Part I) ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535; lines 26549-26621 confidence: medium

Dog helps the boy capture a horse; the chief's son aids him; Dog sends him again to war, gives owl feathers, a bone whistle, and red paint, and speaks of the sun as father and protector and the father of Dogs near Tirawa.

Dog directs war-paths in dreams, gives owl feathers, a bone whistle, and red paint, and says the sun is the boy's father and protector; the boy becomes recognized as a warrior.
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The Pawnee - Mythology (Part I) ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523; lines 25919-25971 confidence: high

The boy plays with cubs; the mother bear warns that her husband has sun-given power, points to bones and captured clothing, hears the boy say he is not afraid to die, and tells him to embrace a cub.

The mother bear says her husband's power was given by the sun, and the old bear says he is son of the sun.
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The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23524-23562 confidence: medium

In “The Girl Who Married a Star,” one of two girls wishes to marry a star and awakens as a star’s wife in a strange country; after bearing a boy she disobeys the warning not to dig turnips, sees earth below, saves animal sinew, and makes a rope to descend with the boy.

The boy is born from the union of the star and the human woman, survives, grows up with another boy, destroys monsters and wicked animals, becomes a great man, and is thought to return to heaven.
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The Pawnee - Mythology (Part I) BUFFALO. / ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER. / WIND.; lines 23978-23993 confidence: medium

Clouds come from the west; it snows; an artichoke drops in front of Coyote Boy. While he eats, someone addresses him and says he is the author of the boy's life and is Snow Storm.

Snow Storm tells Coyote Boy he is the author of his life and later acts as a protector who grants fast-travel power and a cap.
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The Pawnee - Mythology (Part I) HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45; lines 2313-2399 confidence: high

In the lodge, four old men sit at the altar daubed with red-clay ointment; the inviting woman is the Moon with many children; the young man is told to learn songs and actions; corn is eaten and the two people receive seeds.

The passage identifies Basket-Woman as the Moon and says she is the mother of all stars; it also describes the Moon as having many children.
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The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I / THE DOG MEDICINE. 403 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 19961-20021 confidence: medium

The Dog says the Sun is the boy's father, the red paint shows the Sun is protecting him, and the Dogs have a father in the heavens near Tirawa.

The Dog says the Sun is the boy's father and that the red paint shows the Sun is protecting him.
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The Pawnee - Mythology (Part I) I02 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I07; lines 5282-5325 confidence: high

An unseen being says, "My son, it was I who gave you life" and identifies himself: "I am the Snow-Storm."

Snow-Storm calls the boy his son and states that he gave the boy life.
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The Pawnee - Mythology (Part I) INTRODUCTION. / INTRODUCTION. 9 / INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS.; lines 839-913 confidence: medium

Tirawa tells the pair to call earth and moon mother and heavens and sun father, gives sun and moon for light, says earth gives birth to all things, and gives timber, fruit, shrubs, and berries.

The pair are instructed to call earth and moon mother and heavens and sun father; earth is described as giving birth to all things.
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The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325 / PROUD BOY AND THE ANIMAL MEDICINE. 327 / PROUD-BOY AND THE ANIMAL MEDICINE. 329; lines 16301-16385 confidence: medium

Proud-Boy asks Yellow-Corn to bring the buffalo scalp so that his father, the Sun, may look upon it; the scalp is hung outside the lodge, and Proud-Boy paints Yellow-Corn and gives her root before they sit in front of the scalp.

Proud-Boy calls the Sun his father and asks that the Sun look upon the buffalo scalp before the killing.
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The Pawnee - Mythology (Part I) THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475; lines 23349-23421 confidence: high

The woman remains with a man and brothers, asks for corn from a bundle as Evening-Star's daughter, plants it, bears a child fathered by North-Star as redbird, goes north to her husband, and a later reunion is linked to the world's end; the seven brothers are Hawks.

The woman's child is fathered by North-Star, who visited her as a redbird.
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The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85; lines 4469-4513 confidence: medium

The village prepares for a buffalo hunt; women store corn and squash; a beautiful young girl is found pregnant though she says she has not been with a man; male kin scold her and her father expels her with her mother and grandmother.

The young woman says she has not been with a man; the child is born during a great north wind; the title calls him Son of Wind and a voice later claims to be his father.
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The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85; lines 4469-4513 confidence: high

Editorial note: the tale teaches that heavenly gods protect pregnant women and newborns; it summarizes the young man's hero deeds, north-wind assistance, bundle gift, and ritual connection to the bundle ceremony.

The editorial note explicitly says the tale teaches that heavenly gods watch over the pregnant woman and protect the newborn child from harm and disease.
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The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95; lines 9649-9736 confidence: medium

Tirawa creates the world, makes Fire-Keeper to guard all fire in the west, places heavenly-descended people on earth, and the text describes Hawk brothers across a deep stream crossed only by their log.

The people placed on earth are described as descended from certain gods in the heavens.
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The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57; lines 2881-2970 confidence: high

The passage begins in medias res with a warning not to dig too deep; after living with her husband for a long time, the woman gives birth to a boy.

The boy is born to the woman and is later called Star-Boy; he identifies Star, one of the Star people in the sky, as his father.
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The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57; lines 2881-2970 confidence: medium

The old woman warns the boys not to go to a place where a killing animal lives; they go, a bear comes from its den, lightning kills it, Star-Boy inflates the bear skin, and the boys use it to frighten the old woman and guard pumpkins.

When Star-Boy is in danger from the monster, his father sends clouds, thunder, and lightning to kill it; lightning also kills the bear in the preceding episode.
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The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337 / THE BEAR MEDICINE. 339; lines 16793-16852 confidence: medium

The boy spends several days in the Bear's den learning Bear secrets; the Bear says he is one of them and must visit, and the Bear family and the boy undergo further transformations between Bear and human forms.

The Bear tells the boy he is one of the Bears and later calls him his son after giving him power.
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The Pawnee - Mythology (Part I) THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85 / THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 4569-4613 confidence: high

The speaker identifies himself as the boy’s father, one of the gods, standing in the north, named Ready-to-Give; he says his breath drives buffalo to the people.

Ready-to-Give explicitly identifies himself as the boy’s father and one of the gods, and the boy later reports this to his mother.
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The Pawnee - Mythology (Part I) THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85 / THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 4569-4613 confidence: medium

The boy tells his mother that his father is Wind, Ready-to-Give; he says Wind touched her, has promised to help him kill buffalo and game, and will return in spring to teach them to put seeds into the ground.

The boy says Wind touched his mother and Ready-to-Give later describes the woman as having brought his child into the world.
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The Pawnee - Mythology (Part I) THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85 / THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93; lines 4616-4689 confidence: medium

Ready-to-Give says the boy will rule, be prayed to for food, call buffalo through Ready-to-Give's breath, and that Ready-to-Give must go north for winter; he vanishes with wind-noise and dust through the lodge opening.

Ready-to-Give is the boy's father, identifies as Wind, says the boy will rule and call buffalo, and instructs him in ceremonies.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97; lines 4808-4886 confidence: medium

After the small people say they know of no more people, a night voice addresses the boy as 'my son,' says he is beyond all people, identifies itself as North-Wind, and directs him toward a high peak.

North-Wind calls the boy 'my son,' says he brought him, has remained near him, and prevented the encountered peoples from killing him.
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The Pawnee - Mythology (Part I) WILLIAMS A WILKINS COMPANY / BALTIMORE, MD. / CONTENTS / MYTHS.; lines 108-324 confidence: medium

Section I, “True Stories of the Heavenly Beings,” lists early titles including “Origin of the Chaui,” “The Four Gods in the West,” “The Four Gods of the North,” “How Evening Star’s Daughter was Overcome,” “Contest between the Morning Star and the Moon,” “Origin of the Basket Dice Game,” “The Girl who Married a Star,” and bundle titles.

Titles name Evening Star’s daughter, a contest between Morning Star and the Moon, a girl who married a Star, a woman in the Moon, and Ready-to-Give as son of Wind.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23235-23273 confidence: medium

She becomes pregnant, stays close in the tipi, gives birth to male and female twin dogs, nurses and cares for them, and they grow rapidly and run away.

The children are born as twin dogs after the encounter, grow rapidly, and their father is identified in the shorter abstract as the sun.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10936-11007 confidence: high

The woman becomes pregnant, keeps it secret, gives birth to male and female twin dogs, cares for them, and nurses them while they grow rapidly and play near the tipi.

The dog is identified as the sun, the red-painted man says he slept with the woman, and the children call him father after the woman has borne twin dogs.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11009-11099 confidence: medium

The woman becomes pregnant quickly and gives birth like a dog to two little dogs and two little bitches; she loves and feeds the children as they grow in the tent.

The woman bears dog-children after the encounter, and those children later call the Sun/white dog figure father and the woman mother.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17374-17417 confidence: medium

Little-star says he is going away to find his relatives and states: "I am the son of the moon, and the grandson of the father and mother above." The grandmother tells him his people's camp is toward the west.

Little-star identifies himself as the son of the moon and the grandson of the father and mother above.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17498-17572 confidence: high

The returned woman reaches camp; people are surprised and had thought her dead; she tells them how she was taken up and soon gives birth to Hiiciisisa11, Moon-child, who grows fast and becomes a well-regarded chief.

After returning from the moon's sky dwelling, the woman gives birth to Moon-child, who grows quickly, becomes chief, lives one hundred years, and is taken by the moon to the sky after death.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17574-17650 confidence: medium

The embedded parallel version says the porcupine deceives the woman to the sky, the moon marries her, she makes a sinew rope to escape, the husband finds her hanging, drops a large stone on her head, and she dies; a boy is then born and later found by an old woman.

The boy is associated with the sun or moon as father, survives the mother’s death or is born afterward, is found in grass, and later receives names including Sun-child.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8703-8796 confidence: high

A young man mourns on a high hill; a little bird transports him; a red-painted man asks for his tongue; the young man cuts it off, gives it, and falls dead; Moon revives him and identifies the man as Sun.

Moon makes the revived youth his son; Sun had said the youth would be his son and later sends sons and other threats against him.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1272-1373 confidence: high

The woman says she has returned, recounts emergence from the ground and animal-aided obstacles, says the four world-quarter gods are her father and she prayed to the gods and Nesaru, promises dream instruction and continuing presence, and orders the people to tie her on the bundle, clothe the corn, make offerings of corn and meat, and says she must go to her fathers in the heavens.

The returned woman says that the four world-quarter gods are her father and that she will go to her fathers in the heavens.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2067-2172 confidence: medium

Many years later the woman bears a male child with a star picture on his forehead; after her husband tells her not to dig in valleys, she does so, breaks through the earth with a digging-stick, and sees people underneath.

The male child born after the girl lives with the Star has the picture of a star on his forehead.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2421-2505 confidence: medium

A girl likes a Star, follows a porcupine up a tree that stretches to the Star, marries the Star, bears a boy with a star image on his forehead, is killed by a stone sent down a string, and the child is later adopted by an old woman after choosing bow and arrows.

The chief’s story says the girl climbs a tree that stretches to the Star, marries the Star, and bears a boy with a star image on his forehead whose father is the Star.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2570-2680 confidence: medium

Opening note names Yellow-Bear as teller, then introduces two maidens on a summer arbor; one wishes the little bright star were her husband and is taken to the heavens, where the husband gives instructions including not digging an Indian turnip at slough-like places.

The boy is the child of the woman and star husband, survives the killing of his mother, kills the serpent, and is said to have great mysterious power from his father.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2775-2799 confidence: medium

The father above knows what is happening and sends wind; rain fills the boy's head, the Snake peeps out, and the boy says that Old-Woman's Grandson is still alive.

The father above knows the danger and sends a wind; the note links him to a star cluster and to the boy's expectation of paternal help.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2802-2893 confidence: high

A red-painted man comes in the evening, says the young man will be his son, asks for his tongue, receives it, and the young man falls down dead.

The Sun first says the young man will be his son; the Moon later tells No-Tongue that he shall be the Moon’s son.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2895-2990 confidence: high

The Sun tells No-Tongue to kill a coming man, while the narration states that the Sun is not sincere and is planning for Little-Sun to kill No-Tongue; the war party moves out and scouts encounter enemy spies.

The Sun is No-Tongue's father, yet secretly arranges for Little-Sun to kill him, later plans to scalp him, and is described as having tried three times to kill him.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2992-3008 confidence: medium

The Sun and Moon come; the Sun asks why the Moon is there; No-Tongue says the Sun is his father and the Moon is also his father and has helped him.

No-Tongue addresses the Sun as father and says the Moon is also his father and helper.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3011-3112 confidence: medium

White-Bear lives in a stream lodge with a cub; the cub finds Burnt-Hands, and White-Bear has mercy on him, makes him his son, grants power, teaches him the bear ceremony, gives him a medicine bundle, and has the cub show him out.

White-Bear tells Burnt-Hands, “you shall be my son,” and grants him power and instruction.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3376-3456 confidence: medium

The mother Thunderbird says she brought the boy, asks him to save her young, says Nesaru placed her and her mate on the high place, describes a two-headed flint-covered water-serpent that eats her young and resists lightning, and promises the boy lightning power and control over birds if he helps kill it.

The mother Thunderbird calls the boy her son and the young Thunderbirds his brothers; he accepts the role and feeds the young while awaiting danger.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4427-4461 confidence: medium

The boy says: “These arrows are from my father, Lightning. These flint points will be the ones that will take you off.”

The boy calls Lightning his father, says the arrows come from him, and uses those arrows to remove the attached old woman and treat the young man’s back.
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Traditions of the Caddo ABSTRACTS. II5 / ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO.; lines 5834-5887 confidence: high

When people first come out of the earth, a little boy is taken by poor grandparents; he grows rapidly, becomes a hunter, mourns after the grandparents die, is embraced by Moon who offers fatherhood and power, and a girl asks to become his wife.

Moon appears to the bereaved boy, embraces him, says he will be his father, and promises protection and power.
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Traditions of the Caddo ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121; lines 5890-5980 confidence: high

A woman leaves her sleeping child with a young man; he kills the child, people kill him, he comes from the grave unchanged, survives arrows in war, vomits arrow-heads, bathes, recovers, says Moon is his father, and goes up to Moon.

The young man is killed, comes out of the grave, cannot be killed by arrows, recovers, declares Moon his father, and goes up to Moon.
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Traditions of the Caddo CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9; lines 429-524 confidence: high

Moon announces a coming child born of a certain woman, sent by Great-Father-Above to his mother, the earth, to teach right and wrong; the child will name himself Medicine-Screech-Owl and have bow and arrows.

Moon announces a child sent by Great-Father-Above, greater in power than others, who will teach right and wrong; when born, the child carries bow and arrows and names himself.
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Traditions of the Caddo THE DANGEROUS WATER MONSTER. 47 / SLAYING THE MONSTBRS BY FIRB. 49 / HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1 / THE COWARD, THE SON OF THE MOON. 53; lines 2547-2640 confidence: high

At sunset, a man appears, embraces the boy, says he will be his father, identifies himself as the Moon who watches over everything, and promises to watch over him and give him power.

The Moon appears as a man, claims the boy as his son, promises protection and power, and is later identified by the man as his father.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16547-16647 confidence: medium

Spider-Woman is described as a daughter of Sun and Moon, influenced by Moon; many Spider-Women exist, and they benevolently help people by giving seeds and the lariat rope and teaching climbing of mountains and trees.

Spider-Woman is described as a daughter of Sun and Moon, with actions under Moon’s influence.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 18015-18059 confidence: high

A girl believes Tirawa sent the shooting stars; the shooting stars are related to fixed stars, are children of larger stars, and can carry her prayers to their fathers in the heavens, who may grant wishes.

The shooting stars are described as children of larger stars and as able to carry prayers to their fathers in the heavens, who may grant wishes.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1502-1595 confidence: medium

The girl carried in the sack is the daughter of Tirawa; before opening the bundle Lightning addresses his Father; the girl is seen before the new moon and is named Rain-Girl.

Rain-Girl is identified as the daughter of Tirawa, and the origin synopsis describes a first boy as the son of celestial parents.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1502-1595 confidence: medium

The narrated origin story begins by saying Tirawa first created a girl and then a boy; they grew into woman and man, wandered, and the woman gave birth to a boy.

The narrated origin opening says Tirawa first created a girl and then a boy who grew into woman and man and had a child.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1597-1692 confidence: low

The old men say Tirawa put them there to watch over the boy, that the bird was their errand boy, and they teach him songs and prayer after unwrapping a bundle.

The old men tell the boy that his father and mother came from the heavens and will not stay long on earth.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1960-2060 confidence: medium

The boy tells his sister and wife to come to the timber, says his father is the Sun, and they become birds: the boy is very red with black streaks from the eyes, the two girls are brown with the same streaks, and they fly to the timber.

The boy says his father is the Sun and then he, his sister, and his wife transform into birds associated with red or brown coloration and black eye streaks.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2260-2359 confidence: high

Buffalo scouts reach the center of the earth and a tipi. A little girl reports them to her mother. Spider-Woman says her cobwebs prevent passage, identifies herself as a tarantula and daughter of Sun and Moon, and sends them home.

Spider-Woman identifies as the daughter of Sun and Moon.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2461-2550 confidence: medium

Tirawa pities the people and commands the Sun and Moon to send their two boys to help destroy Spider-Woman; Spider-Woman had been given seeds to distribute but keeps them in sacks and holes for herself.

The Sun and Moon are described as having two boys who are sent to the village after Tirawa’s command.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2552-2668 confidence: medium

The brothers sing for the storm and clouds to pass so Father Sun will shine, then sing for Father Sun to come closer; the clouds pass, the Sun appears, and the heat increases.

The brothers’ songs refer to Father Sun and Mother Moon while asking for weather reversal, heat, and the old woman’s removal.
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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 6521-6606 confidence: medium

The elk says it was sent by the Sun, calls the Sun its father, says the Sun has taken pity on the boy, and says it will take him home and watch over him until he is a great man.

The elk says the Sun is its father, that the Sun has taken pity on the boy, and that the elk has been sent to rescue and guard him.
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Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15328-15428 confidence: medium

The man who is really the boy's father is a meteor; he stays one summer, calls the boy Naruhorihari or Young-Meteor, helps the people, and buffalo, ground beans, and potatoes become plentiful.

The real father is identified as a meteor, the child is named Young-Meteor, and the boy grows up very wonderful.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3252-3344 confidence: medium

The section synopsis states that the Children-of-the-Sun youths have no homes and use language opposite to their intent; two chiefs assist an eagle against a serpent, receive eagle-feathers, and one is slain while the other dies from grief.

The Saru are described as Children-of-the-Sun and as young men supposed to be children of the Sun.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3346-3440 confidence: medium

The synopsis of 'The Girl Who Married a Star' says a girl wishes to marry a star, is taken to heaven to live with her celestial husband, makes a hole in the sky while digging roots, sees earth, descends by rope, dies, and her baby is protected by clouds.

The baby of the girl and celestial husband is protected by clouds and later has wonderful power.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3442-3529 confidence: medium

She closes the hole, asks the star's servants or men to bring buffalo sinews, places them near a timbered stream, and begins making rope; she is pregnant during this work.

The woman becomes pregnant while living with the star husband and gives birth to a boy in the star country.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3621-3713 confidence: high

The boy's father, the Star, sees that snakes are about to devour him and makes him sit on the little stone, which grows large and raises him from the ground; the snakes bite the stone and break their teeth.

The Star is the boy's father and intervenes when snakes are about to devour him, with the Sun also helping to kill the snakes.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3621-3713 confidence: high

The boy kills wild animals and says his bow is the rainbow in the heavens, his four arrows are stars from heaven sent to destroy wild animals, and he must return to his father in heaven.

The boy says he must return to his father in heaven; after a stormy-night disappearance, people believe he is one of the stars shining at night.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 760-848 confidence: high

Synopsis: heaven and earth are unseparated; gods are stationed; storm powers animate earth; celestial children become first ancestors; first man's skull is placed in a bundle.

A boy is born of Sun and Moon, and a girl of Evening and Morning Stars; these children are placed on earth and become ancestors of the first man in the synopsis.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 850-945 confidence: medium

Great-Star follows the stars west to Bright-Star’s home, finds her by her garden, talks with her, and they lie together.

Great-Star lies with Bright-Star and they have a female child; Sun lies with Moon and they have a male child.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 850-945 confidence: high

Sun overtakes Moon and they lie together; a female child is born in winter to Great-Star and Bright-Star. Evening-Star says a holy female buffalo calf may be sacrificed to remind people that a girl was created first.

The female child of Great-Star and Bright-Star is placed on clouds by Bright-Star, carried downward by storm, and left standing on earth, giving the name Rain-Standing.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 947-1034 confidence: medium

Tirawa commands Bright-Star, the four gods, and the Moon concerning the Moon's child; the four gods rattle gourds and sing, storm powers arise, Clouds reach the Moon, and the boy is dropped onto earth.

The Moon places her child on Clouds, the boy is dropped onto earth by storm powers, and the Sun is later called his father.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 947-1034 confidence: medium

As stars come over the land, the young man goes to the lightning-struck mountains, finds flints, bows, arrows, and axe pieces, makes bow and arrows, and had seen the bow and arrows held up by his father, the Sun.

The young man retrieves flint and weapon materials from the place where Lightning struck the mountains and makes bow and arrows after seeing them held by his father, the Sun.
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Traditions of the Skidi Pawnee Traditions of the Skidi Pawnee / PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR; lines 348-443 confidence: high

A female Bright-Star figure is said to give birth to the first being upon earth through connection with Morning-Star, while Wind, Cloud, Lightning, and Thunder transmit Tirawa's mandates.

The passage states that the first earthly being, a girl, is born through the female deity's connection with Morning-Star, who is called the father.
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germanic

Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 502-559 confidence: high

A tall beautiful woman with a crown of shining stars identifies herself as the Virgin Mary, mother of the child Jesus, offers to mother and care for the child, and receives the child from the wood-cutter.

Mary offers to be the child's mother, receives her from the wood-cutter, and takes her up to heaven.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19996-20076 confidence: high

The father calls the youngest weak and tells him to stay close, avoid fierce birds, and feed from trees or the house; the youngest answers that harmless feeding and faithful commitment to God bring protection, and that no sparrow or wren falls except by God’s will.

The youngest son calls God the Creator and Preserver of birds and says no sparrow or wren falls except by God’s will; the father endorses prayer and trust in the eternal Creator.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24868-24958 confidence: medium

The boy sees people praying to a wooden image of Our Lady with the child Jesus, gives it half his dinner daily, and the image grows larger; the priest sees him share food with the Virgin Mary and sees her accept it.

The passage presents Our Lady with the child Jesus in the church image and later the Christ-child asleep while his mother gathers strawberries for him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6326-6423 confidence: medium

A poor man with a thirteenth child seeks a godfather on the highway; God offers care and happiness for the child, but the man rejects him because he believes God favors the rich.

The poor man selects Death as godfather because Death makes all equal, and Death promises the child wealth and fame.
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Teutonic Mythology, Volume 1 AFFLICTED. UNBORN. 389 / NURSED BY ANIMALS. 301 / HORSES, AGE. 393 / ABODES. 305; lines 19338-19393 confidence: medium

The passage says men found famous houses; ancestry names heroes, while kings' daughters are unnamed or vanish as brides; it also mentions deified sons rather than daughters and mortal-immortal marriages producing sons.

The passage says marriages of mortals with immortals almost always issue in sons, in the context of deified sons rather than deified daughters.
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Teutonic Mythology, Volume 1 AKI, UOKI, OIT.IR. 237 / AKI, UOKI, OEGIR, FIFEL, GEOFON, HLER. 239 / LOKI, GRENDEL, SATURN'. 241 / LOKI, GRENDEL, SA-TURN. 245; lines 12041-12123 confidence: medium

Loki is described as fair in form and evil in disposition; his father is the giant Farbauti, his mother is Laufey or Nál, and he is regularly called Laufey's son.

The passage lists Loki's parents, spouse, and children and explicitly identifies Jormungandr as a serpent child of Loki and Angrboda.
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Teutonic Mythology, Volume 1 BILLUNG. OEENTIL. 375 / EIGIL. WITICIIO. WATE. WIELANT. 377 / EIGIL. TOKI. IIEMIXG. TELL. 381 / TELL. EIGIL. 383; lines 18748-18842 confidence: high

Eustathius reports that Sarpedon, a hero of the blood of Zeus, was made as a child to stand while a ring was shot off his breast without injury; this action entailed acquisition of the Lycian kingdom.

Sarpedon is called a hero of Zeus's blood, and the author describes the god-begotten son or grandson as attaining semi-divine nature.
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Teutonic Mythology, Volume 1 CHAPTEE XI. / PALTAR (BALDER). / PALTAR. 221 / HADU. 223; lines 11008-11092 confidence: medium

Hermodr is said to enter Balder's history and to be dispatched to Hel to demand his beloved brother back from the underworld; the passage compares Saxo, Anglo-Saxon genealogy, and northern genealogy, where Hermodr and Balder are both offspring of Odin.

The passage says that in the North, Hermodr and Balder alike are offspring of Odin, and Hermodr seeks his beloved brother from the underworld.
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Teutonic Mythology, Volume 1 CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343 / INGUIO. HARTUNG. 347; lines 16979-17069 confidence: high

Tacitus is said to complete the Norse genealogy by making Inguio son of Mannus and Mannus son of Tvisco; the Ingaevones are discussed linguistically.

The passage repeatedly arranges gods and heroes in parent-child or dynastic sequences, including Tvisco-Mannus-Inguio, Odin-Yngvi, and Danish heroic lines.
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Teutonic Mythology, Volume 1 DONAE, THUNAE, (THOEE). / THUNAR. 1G7 / TIIUNAE. 169 / THUNAR. 171; lines 8566-8655 confidence: high

The passage says fairguni, virgun, and firgen are connected with divinely honoured beings; Old Norse Fiorgyn is Thor's mother, the goddess Earth, and male Fiorgynn is the father of Frigg.

Old Norse Fiorgyn is identified as Thor's mother and the goddess Earth; Thor is named as Earth's son.
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Teutonic Mythology, Volume 1 DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343; lines 16778-16867 confidence: high

"a relation of bodily kinship between a god and the race of man. The heroes are epigoni of the gods"

The passage explicitly says heroes are epigoni of the gods and that their line descends from gods.
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Teutonic Mythology, Volume 1 DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343; lines 16778-16867 confidence: high

"prime progenitor Tuisco" and "deum terra editum"

Tuisco is described as a prime progenitor and as a god born from earth; Mannus is described as Tvisco's son.
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Teutonic Mythology, Volume 1 DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343; lines 16870-16976 confidence: high

“Romulus and Remus were connected through Silvia with Mars, and through Amulius with Venus; and Romulus was taken up to heaven.”

Mannus is called son of the god; Romulus and Remus are connected with Mars and Venus; Augustus is said in legend to be Apollo’s son.
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Teutonic Mythology, Volume 1 DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343; lines 16870-16976 confidence: high

“Mannus however is the first hero, son of the god, and father of all men.”

Mannus is first hero, son of the god, and father of all men; all Teutons are said to come from Tvisco and Mannus, and branches descend from Mannus’s sons.
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Teutonic Mythology, Volume 1 EIGIL. WITICIIO. WATE. WIELANT. 377 / EIGIL. TOKI. IIEMIXG. TELL. 381 / TELL. EIGIL. 383 / HEROES. 385; lines 18844-18933 confidence: high

A cited Latin source names Hengest and Horsa as kin of Woddan and says pagans honored Woddan as a god, offering sacrifice for victory or virtue.

The passage explicitly treats bodily descent from gods as an alleged feature of ancient heathen herohood and quotes Hengest and Horsa as kin of Woddan.
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Teutonic Mythology, Volume 1 EOR, SAXNOT, CHERU. 203 / CHAPTEE X. / FRO, (FEEYR). / FRO. 211; lines 10457-10543 confidence: medium

The passage discusses Wlascfred, fredwine, Frowinus, Froivin, Freys vinr, Sigurd as Frey's friend/protege or votary/servant, and Swedish Bravalla heroes who boast descent from Fro and are called Fro dei necessarii.

Sigurd is called Frey's friend or protege, and Swedish heroes boast descent from Fro; the passage also discusses names and epithets of heroes and kings connected with Fro/Freyr.
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Teutonic Mythology, Volume 1 FOSITE. 231 / CHAPTER XIL / OTHEEGODS. / HKIMDATL, BKAGI. 235; lines 11568-11673 confidence: high

A poet-king Bragi hinn gamli is distinguished from the god; the minstrel is imagined as old and long-bearded, recalling Odin, and Bragi is said to be Odin's son.

The passage states that Bragi is said to be Odin's son.
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Teutonic Mythology, Volume 1 FRO, (FEEYR). / FRO. 211 / FRO. 213 / FRO. 215; lines 10638-10721 confidence: high

Freyr is called “the brilliant Freyr, the beneficent son of NiorSr.”

Freyr is described as the son of NiorSr.
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Teutonic Mythology, Volume 1 FRO. 213 / FRO. 215 / KIKDU. 217 / FRO. 219; lines 10829-10873 confidence: high

Anglo-Saxon and Old Norse genealogies bring Fred/Frea into kinship with Wuden, with Finn, Friðuwulf, Frealaf, Friðawald, and Woden forming a pedigree sequence.

Multiple genealogies are summarized as making Finn/Burr progenitor of Woden/Óðinn and connecting Woden/Óðinn with Frea/Fro/Freyr through parent-child sequences.
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Teutonic Mythology, Volume 1 FRO. 213 / FRO. 215 / KIKDU. 217 / FRO. 219; lines 10829-10873 confidence: medium

The footnote says Niorðr and Nerthus were 'brother and sister, and joint parents of Freyr and Freyja' and cites: 'with thy sister begattest thou such brood.'

The footnote states that Niorðr and Nerthus were brother and sister and joint parents of Freyr and Freyja, and cites a verse about begetting brood with a sister.
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Teutonic Mythology, Volume 1 FRO. 219 / CHAPTEE XI. / PALTAR (BALDER). / PALTAR. 221; lines 10915-11006 confidence: high

Lithuanian and Lettish forms are glossed as white or good; Anglo-Saxon genealogies are said to call Woden's son Bældæg or Beldæg.

The passage reports Woden as father of Bældæg and Bældæg as father of Brond in Anglo-Saxon genealogical tradition.
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Teutonic Mythology, Volume 1 GEAT. SCILD, BEOWULF. 369 / SCEAF. GIBIKA. WELIS. SIGOFRID. 371 / IRMANRIH. ETICIIO. DIETRICH. 373 / BILLUNG. OEENTIL. 375; lines 18384-18481 confidence: medium

King Vilkinus is placed at the head of the race, named after Vulcanus, described as a god or demigod, and said to beget with the merwoman the gigantic son Vadi, also Wada or Wato.

Vilkinus is described as a god or demigod who begets the gigantic Vadi with a merwoman.
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Teutonic Mythology, Volume 1 GOD. 15 / GOD. 17 / GOD. 19 / GOD. 21; lines 1292-1331 confidence: medium

The name Father is highlighted; Eddic compounds such as alfodr and valfadir are applied to Óðinn as father of all gods, men, and created things; the passage also notes Old English feeder alwealda and Christian familiarity with God as Father.

The passage treats Father as a divine name for God and Óðinn, cites Greek and Roman divine father formulas, and notes Lettish mother epithets for goddesses.
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Teutonic Mythology, Volume 1 GOD. 15 / GOD. 17 / GOD. 19 / GOD. 21; lines 1292-1331 confidence: high

The name Father is highlighted; Eddic compounds such as alfodr and valfadir are applied to Óðinn as father of all gods, men, and created things; the passage also notes Old English feeder alwealda and Christian familiarity with God as Father.

Óðinn is described through Eddic compounds as father of all gods, men, and created things; God as Father is also discussed.
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Teutonic Mythology, Volume 1 GODS. . 121 / GODS OF THE WEEK. 125 / GODS OF THE WEEK. 127 / GODS. 129; lines 6345-6441 confidence: high

Thor is Othin's son; Jupiter is Mercury's father; Othin is Thor's father; Mercury is Jupiter's son; Saxo uses this discrepancy against direct identification.

Saxo's argument uses the parent-child relations Othin-Thor and Jupiter-Mercury to reject direct identity between Norse and Latin deity pairs.
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Teutonic Mythology, Volume 1 HADU. 223 / IIERIMUOT. PHOL. 225 / PHOL. 227 / FOSITE. 231; lines 11401-11476 confidence: low

The passage says more complete Anglo-Saxon genealogies might name a Forseta or Forsete as Bældæg's son, and that Forseti and Fosite are proof of the extent of Balder's worship, with Helgoland offered as a case where the son's flocks grazed.

The passage says more complete Anglo-Saxon genealogies might name Forseta or Forsete as Bældæg's son and treats Fosite/Forseti as proof of Balder's worship.
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Teutonic Mythology, Volume 1 HERCULES. ULYSSES. 365 / GOZ. FROGER. 367 / GEAT. SCILD, BEOWULF. 369 / SCEAF. GIBIKA. WELIS. SIGOFRID. 371; lines 18139-18238 confidence: medium

Frau Vote appears as ancestress; Gislahari/Giselhere and Gundahari/Gunthere are compared across law, epic, and Edda; Hagano is one-eyed and called more than heroic.

The passage presents Frau Vote as an ancestress, connects the Welisungs to divine Valis and Wuotan, and describes Gapt/Gaut as a god or son of a god heading the Amal genealogy.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 15283-15312 confidence: medium

Saga is described as a heathen goddess, daughter of Wuotan; like Zeus’s daughter the Muse, she instructs mankind in a divine art invented by Wuotan.

Saga is identified as Wuotan’s daughter, and the art she teaches is said to have been invented by Wuotan.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 283 / IIERODIAS, DIANA, ABUNDLV. 235 / HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289; lines 14727-14820 confidence: high

Frigg is described as daughter of Fiorgynn and wife of OSinn, kept strictly apart from Freyja; Vafþrúðnismál and Grímnismál are cited as presenting OSinn and Frigg as husband and wife.

Frigg is described as daughter of Fiorgynn.
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Teutonic Mythology, Volume 1 HEROES. 341 / HEROES. 343 / INGUIO. HARTUNG. 347 / INGUIO. PORO. ISCIO. 349; lines 17072-17164 confidence: medium

Buri is described as “that first man or human being, who was licked out of the rocks by the cow”; Buri and Borr are identified as forefathers of Odin, Vili, and Ve, and Borr is linked with a root suited to a tale of first-born or first-created men.

Buri and Borr are forefathers of Odin, Vili, and Ve; Odin heads the Ynglingar; Inguio heads the Ingaevones; and Oesc is linked to Oescingas.
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Teutonic Mythology, Volume 1 HOLDA, HOLLE. 265 / UOLDA, IIOLLE. 267 / HOLD A, HOLLE. 2C9 / HOLUA, HOLLE. 271; lines 13342-13438 confidence: medium

The passage notes Norse material: Snorri's wise woman Hildr and a later Icelandic saga's enchantress Hulda, beloved of Odin and mother of Thorgerdr and Irpa.

A later Icelandic saga is summarized as describing Hulda as an enchantress beloved of Odin and mother of Thorgerdr and Irpa, who are called half-goddesses.
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Teutonic Mythology, Volume 1 IKMIX. IRING. 3G1 / MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365 / GOZ. FROGER. 367; lines 17948-18043 confidence: high

The passage says all families branch from Woden as Greek families do from Zeus; Saxnedt and Bældæg are prominent divine sons; other early heroic names are listed; mothers and grandmothers are absent from the genealogies and the fuller legends are missing.

The passage repeatedly derives heroes, kings, dynasties, and peoples from Woden/Odin or Thor and explicitly links the prestige of genealogical roots to the highest god.
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Teutonic Mythology, Volume 1 IKMIX. IRING. 3G1 / MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365 / GOZ. FROGER. 367; lines 17948-18043 confidence: medium

Odin under the name Bolverkr becomes servant to the giant Baugi to get at the divine drink kept by Suttungr and guarded by Gunnlod; love-passages between Odin and Gunnlod are noted, as are three nights he spent with the giant’s daughter, though no resulting heroes are named.

Odin’s association with Gunnlod, Freyr’s wooing of Gerd, Odin’s son Saemingr by Skadi, and Bous by Rinda all present divine relationships with women outside ordinary human genealogy, especially giant women in the cases of Gunnlod, Gerd, and Skadi.
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Teutonic Mythology, Volume 1 INGUIO. HARTUNG. 347 / INGUIO. PORO. ISCIO. 349 / ISCIO. IKMINO. 351 / IRMIKO, IRMIN. -353; lines 17259-17358 confidence: medium

The author asks whether Irmin could be a second birth or son of the god or whether an ancestral hero Irmino should be distinguished from Irmin; he states that races name themselves after famous ancestors, deified men, or demigods, not purely divine beings.

The passage raises the possibility of Irmin as a second birth or son of the god, then states that nations descend from a god through a demigod and name themselves after that intermediary.
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Teutonic Mythology, Volume 1 ISCIO. IKMINO. 351 / IRMIKO, IRMIN. -353 / IRMIN. 355 / IKMIX. IRING. 3G1; lines 17673-17762 confidence: high

The author says Irmin equals Odin and Iring equals Heimdallr, notes that Heimdallr was a son of Odin, and adds that the Welsh Milky Way was named after Gwydion, identified with Woden.

The author links Irmin with Odin and Iring with Heimdallr, then notes Heimdallr was a son of Odin.
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Teutonic Mythology, Volume 1 LOKI, GRENDEL, SA-TURN. 245 / LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249 / EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251; lines 12319-12414 confidence: high

Impersonal words for soil and dust are contrasted with Iorð as wife and daughter of Odin and mother of Thor, and Rindr/Rinda as wife of Odin, mother of Vali, and a name linked to rind or crust of the soil.

Iorð is both wife and daughter of Odin and mother of Thor; Rindr is wife of Odin and mother of Vali.
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Teutonic Mythology, Volume 1 LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249 / EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251 / ERDA, NIRDU, GAUE, FIRGUNIA, ULUODAN.V. 255; lines 12513-12625 confidence: high

“In Voluspa 56 Thorr is called ‘mogr Hloðynjar,’ which is son of earth again.”

Thor is called the son of Hlodyn, and Fiorgyn is connected with the idea of Thor’s mother.
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Teutonic Mythology, Volume 1 PALTAR. 221 / HADU. 223 / IIERIMUOT. PHOL. 225 / PHOL. 227; lines 11205-11283 confidence: medium

A Greek tradition is summarized: thirsty Herakles prays to Zeus his father for a small spring; Zeus throws a thunderbolt and produces one; Herakles digs it so it flows more abundantly; the spring is identified as Scamander.

The footnote recounts Herakles praying to Zeus his father for a spring and Zeus producing one by thunderbolt.
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Teutonic Mythology, Volume 1 PALTAR. 221 / HADU. 223 / IIERIMUOT. PHOL. 225 / PHOL. 227; lines 11285-11357 confidence: high

The Edda cites Forseti among the Ases as son of Baldr and Nanna; he dwells in the shining hall Glitnir built of gold and silver, and is regarded as the wisest judge who settles disputes. Baldr is also described as wise, eloquent, mild, and final in verdicts.

Forseti is named as the son of Baldr and Nanna.
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Teutonic Mythology, Volume 1 PHOL. 227 / FOSITE. 231 / CHAPTER XIL / OTHEEGODS.; lines 11479-11565 confidence: medium

The Voluspa is said to call created beings great and small children of Heimdallr; the author infers that he had a hand in creation and that creative faculty was divided between Odinn and Heimdallr.

The passage states that all created beings great and small are called children of Heimdallr and infers a creative role for him.
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Teutonic Mythology, Volume 1 PRIESTS. 93 / PRIESTESSES. 95 / PRIESTESSES. 97 / GODS. 101; lines 4981-5069 confidence: medium

Tacitus's earlier report is invoked as mentioning an earth-born god, heroes and descendants of a god, a god ruling in war, names of gods transferred to sacred groves, and a priest connected with divination.

Tacitus is described as reporting a god born from the earth and heroes or descendants born from a god.
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Teutonic Mythology, Volume 1 RAII.VNA. HELLIA. 313 / UAH ANA. HELLIA. 315 / CHAPTER XIV. / CONDITION OF GODS. 317; lines 15623-15718 confidence: high

“the gods were not immortal by their nature”; they secured immortality through heavenly fare. Kronos killed newborn children, Zeus was saved secretly, and Persephone is given as a deity who falls prey to Hades.

Kronos kills his newborn children, while Zeus is saved by secret upbringing.
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Teutonic Mythology, Volume 1 RAII.VNA. HELLIA. 313 / UAH ANA. HELLIA. 315 / CHAPTER XIV. / CONDITION OF GODS. 317; lines 15623-15718 confidence: medium

A footnote says Zeus gives nectar in a golden bowl to the son whom Leto bore him, and by this act recognizes him as his child.

Zeus gives nectar in a golden bowl to Leto's son, and this act recognizes him as Zeus's child.
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Teutonic Mythology, Volume 1 THUNAR. 187 / THUNAR. ISO / THUNAR, 191 / EOR. 201; lines 9989-10087 confidence: medium

The passage says Zio is identical with Zeus as director of wars, Eor/Er/Ear is one with Ares son of Zeus, and Wuotan holds Zeus's rank among Germans, so Tyr/Eor appears as son of the highest god.

The author compares Eor with Ares son of Zeus and, after assigning Wuotan the rank of Zeus, states that Tyr/Eor appears as son of the highest god.
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Teutonic Mythology, Volume 1 THUNAR. ISO / THUNAR, 191 / EOR. 201 / EOR, SAXNOT, CHERU. 203; lines 10090-10180 confidence: high

The passage reports that Anglo-Saxon genealogies preserve Saxnedt as the son of Woden, and compares this with Tyr as son of Odinn and Ares as son of Zeus.

The passage reports Saxnedt as son of Woden, Tyr as son of Odinn, and Ares as son of Zeus.
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Teutonic Mythology, Volume 1 THUNAR. ISO / THUNAR, 191 / EOR. 201 / EOR, SAXNOT, CHERU. 203; lines 10342-10371 confidence: high

Tyr is described in Sn. 105 as son of OSinn and in the HymisqviSa as a kinsman of giants; his unnamed all-golden mother is described as a giant's daughter who bore OSinn an immortal son.

Tyr is described as OSinn's son and as a kinsman of giants; his unnamed all-golden mother is identified as a giant's daughter who bore OSinn an immortal son.
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Teutonic Mythology, Volume 1 THUNAT?. 185 / THUNAR. 187 / THUNAR. ISO / THUNAR, 191; lines 9659-9746 confidence: medium

Jus/Jovis, Zeus, and Jupiter are compared; the passage says the Greek and Latin words contain the idea of a heavenly god, a personification of the sky, and calls Dium/divum the vault of heaven while describing Zeus as son of heaven.

Zeus is described as son of heaven, while Diespiter is explained as father of day.
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Teutonic Mythology, Volume 1 THUNAT?. 185 / THUNAR. 187 / THUNAR. ISO / THUNAR, 191; lines 9748-9807 confidence: medium

Zio/Tiw/Tyr is placed among lofty deities; Tyr is represented in the Edda as Odin's son; Odin and Tyr are said to be directors of war and battle, with victory fame proceeding from both.

The Edda is reported to represent Tyr as Odin's son.
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Teutonic Mythology, Volume 1 WODAN. 137 / WODAN. / WODAN. 141 / WODAN. 143; lines 7102-7178 confidence: medium

Wish rejoices in his creature as in a child; Woden appears as patriarch or paterfamilias before created men; wunschkint is explained as an adopted or wished-for child; Óðinn is said to have marvellous children and wish-maidens in his train.

Wish rejoices in the creature as a child, Woden appears as patriarch or paterfamilias, created men appear as children or household dependents, and wunschkint is explained as a wished-for or adopted child.
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Teutonic Mythology, Volume 1 WODAN. 157 / WODAN. 159 / WODAN. 161 / WODAN. 1G3; lines 8067-8147 confidence: high

Wodan is said to be invariably in the centre; all races of heroes and kings are traced to him, and some sons and ancestors receive divine honours.

Balder and Saxnot are named as Wodan's sons, and figures in his ancestral line are said to receive divine honours.
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Teutonic Mythology, Volume 1 WODAN. 159 / WODAN. 161 / WODAN. 1G3 / WODAN.; lines 8177-8327 confidence: medium

A note says that according to the table Woden had seven sons, while elsewhere he has three sons, from whom Kentish, Mercian, West Saxon, and Northumbrian kings descended.

The passage reports variant traditions in which Woden has seven sons or three sons, with royal lines descending from them.
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Teutonic Mythology, Volume 2 BEE. 697 / SKY. HEAVEN. 699 / SUN. MOON. 701 / SUN. MOON. 703; lines 12558-12656 confidence: medium

The Edda presents sun and moon as brother and sister, children of Mundilfari; other cited traditions include masculine moon/feminine sun, Anningat pursuing Mallina, Sole and Luna as Talia's children, and a Servian lay in which sun, moon, and star are child, brother, and sister.

The Edda names sun and moon as children of Mundilfari; the Italian story names Sole and Luna as children of Talia; the Servian lay has God call the sun his child.
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Teutonic Mythology, Volume 2 CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835 / SCEAMBLE FOR SOULS. 837; lines 18977-19029 confidence: medium

Dying is described as returning to God's home, children to their father; heathenism interpreted dying as departing to Wuotan/Wish; burial is falling into the mother's bosom.

Dying is described as return to God's home and the father's keeping; burial is described as falling into the mother's bosom.
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Teutonic Mythology, Volume 2 CREATION. 567 / VOL. II. K / CREATION. 569 / CREATION. 571; lines 6529-6622 confidence: high

Ymir engenders a man and wife from his hand and a giant son from his foot; the author comments that foot-birth would imply a lower birth.

Ymir, Brahma, Luguo, and Zeus are all linked to offspring, first parents, or social groups emerging from body parts.
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Teutonic Mythology, Volume 2 DESTINY. 857 / DESTINY. 859 / FATALISM. 861 / CHILD OF LUCK. 869; lines 20312-20400 confidence: high

The passage mentions Fortune’s wheel, says Saelde is not blind or blindfolded, and states that her adoption of children is more significant than the wheel image.

Saelde adopts favored children as sons, and Wuotan is said to take children to his bosom; the favored person is called a child of luck or child of Wish.
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Teutonic Mythology, Volume 2 EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819 / PARADISE, 821 / ELYSIUM. 823; lines 18213-18255 confidence: high

Vidar and Vali are avengers; Modi and Magni are sons of Thor and bear Mjolnir; the author states Odin and Thor no longer reappear directly but are renewed in their sons, and Baldr signifies mild springtime.

The passage states that Odin and Thor no longer appear directly but are renewed in their sons; Modi and Magni also inherit Thor’s emblem Mjolnir.
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Teutonic Mythology, Volume 2 FATALISM. 861 / CHILD OF LUCK. 869 / WISHING-GEAR. 871 / WISHING-GEAR. 873; lines 20486-20550 confidence: medium

From the prologue to Grimnismal, Grimm says Oðinn and Frigg are chief paternal and maternal deities who protect special favourites; as an old man and woman they bring up the boys GeirroSr and Agnar, expressed by the verb fostra.

Oðinn and Frigg are described as paternal and maternal deities who foster and protect GeirroSr and Agnar under old-man and old-woman forms.
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Teutonic Mythology, Volume 2 GUARDIAN ANGEL. 877 / PERSONIFICATION. 881 / AIR. FIRE. WATER. EARTB:. 883 / HRATA. 885; lines 21061-21094 confidence: high

Norse skalds designate woman by ornaments; Freyja is adorned with the Brisinga men; mother earth wears the greensward as an ornament; Freyja gives birth to a divine daughter identical with herself whose name means ornament and jewelry.

Freyja is said to give birth to a divine daughter identical with herself, and Gersemi is described as another daughter of Freyja.
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Teutonic Mythology, Volume 2 MUSPILLI. / MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817; lines 17919-18006 confidence: high

Odin adopts the fallen heroes as children, called sons by wishing/adoption; their usual name is einherjar, and Thor is also called an einheri.

Odin adopts the fallen heroes as children and they are described as sons by wishing/adoption.
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Teutonic Mythology, Volume 2 PERSONIFICATION. 881 / AIR. FIRE. WATER. EARTB:. 883 / HRATA. 885 / HNOSS. GERSIMI. SPANGE. HASHART. 887; lines 21097-21186 confidence: medium

The passage says sex interchange is shown by identical god and goddess figures side by side as parent and child or brother and sister, listing Nior'Sr/Nerthus, Freyr/Freyja, Liber/Libera, and Berhta/Berchtolt.

The passage says an identical god and goddess appear side by side as parent and child or as brother and sister, listing several paired examples.
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Teutonic Mythology, Volume 2 VOL. II. U / PLEIADES. 729 / CONSTELLATIONS. 731 / RAINBOW. 733; lines 13968-14076 confidence: high

Day and Night are described as holy godlike beings; the Edda makes Day the child of Night. Nott, daughter of Norvi, has husbands including Naglfari, Anar/Onar, and Dellingr; she bears Jorð and Dagr, and All-father sets Night and Day in the sky with horses and cars to journey around the earth.

The Edda makes Day the child of Night and has All-father set both in the sky with horses and cars to journey around the earth.
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Teutonic Mythology, Volume 2 VOL. II. U / PLEIADES. 729 / CONSTELLATIONS. 731 / RAINBOW. 733; lines 14078-14121 confidence: medium

The passage describes the interlacing of day, sky, and god; states that Day and Donar are descended from Night; places Dies and Deus/Zeus under one root; and tentatively links Donar/Thunor with Etruscan Tina, day, din, tonus, and tonitrus.

The passage explicitly states that Day and Donar are both descended from Night.
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Teutonic Mythology, Volume 2 WISHING-GEAR. 873 / GUARDIAN ANGEL. 877 / PERSONIFICATION. 881 / AIR. FIRE. WATER. EARTB:. 883; lines 20921-21007 confidence: medium

Sky/time/celestial section: Zio like Zeus first means sky and day; Day is masculine son of feminine Night; evening and morning are masculine; the sun is female and moon male, with comparison to classical-language patterns.

Day is personified as masculine and made the son of feminine Night.
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Teutonic Mythology, Volume 3 PEEFACE. / PEEFACE. / PEEFACE. / PREFACE.; lines 763-802 confidence: high

Donar/Thunar/Thor is described as Wuotan's son, sometimes identical with him or older than him, and like Jupiter as father and grandfather, god of hills and rocks, and a hammer.

Donar is explicitly called a son of Wuotan.
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Teutonic Mythology, Volume 3 PEEFACE. / PEEFACE. / PREFACE. / PREFACE.; lines 2117-2163 confidence: high

The highest god is described as father/grandfather who grants salvation and victory to the living and entrance to his dwelling to the dead; "Death is a going home, a return to the father."

The passage explicitly identifies the highest god as father, good father, and grandfather.
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Teutonic Mythology, Volume 4 AGE. ABODES. ARMS. AID. 1385 / CHAPTER XV. / HEROES. / HEROES. 1387; lines 5495-5601 confidence: high

The passage states that heroes derive lineage from gods and are friends of the gods, then lists examples involving Odin, Zeus, Jupiter, Dite, spirits, Elberich, an elf, and the devil.

The passage explicitly says heroes derive lineage from gods and lists divine, spirit, elf, and devil ancestries.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. / ANGLO-SAXON GENEALOGIES. 1713 / ANGLO-SAXON GENEALOGIES. 1715 / ANGLO-SAXON GENEALOGIES. 1717; lines 21719-21810 confidence: medium

The author says the chief stress in the Wessex names should be placed on Woden’s son Bældæg/Beldeg/Balder, evidently Norse Baldur son of Odin; he also begins to compare Freawine with an Old Norse form.

The author emphasizes Woden’s son Bældæg/Beldeg/Balder and identifies him with Norse Baldur son of Odin.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENE.VLOGIES. / ANGLO-SAXON GENEALOGIES. 1723 / ANGLO-SAXON GENEALOGIES. 1725 / VOL. IV. 0 O; lines 22241-22290 confidence: high

Sceaf and Scyld's divine repute is linked to one or the other being a son of Heremod; Heremod is compared with Eddic Hermoðr, son of Odin.

Sceaf or Scyld is made a son of Heremod, and Hermoðr is said to be a son of Odin.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1713 / ANGLO-SAXON GENEALOGIES. 1715 / ANGLO-SAXON GENEALOGIES. 1717 / ANGLO-SAXON GENEALOGIES. 1719; lines 21813-21920 confidence: high

Nennius is cited for a Kentish line to Geta and for the report that Geta was said to be the son of a god, not the true God, but an idol worshiped by pagans.

Geta/Geata appears in Woden’s ancestry and is reported as son of a god or idol and as formerly venerated by pagans as a god.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1715 / ANGLO-SAXON GENEALOGIES. 1717 / ANGLO-SAXON GENEALOGIES. 1719 / ANGLO-SAXON GENE.VLOGIES.; lines 21923-22087 confidence: medium

Henry of Huntingdon's Kent genealogy includes Woden and Geta, and says Geta was called the son of a god, namely of some idol.

Geta or Geat appears in the genealogy and is described in one witness as son of a god or idol and in another as formerly venerated as a god by pagans.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1717 / ANGLO-SAXON GENEALOGIES. 1719 / ANGLO-SAXON GENE.VLOGIES. / ANGLO-SAXON GENEALOGIES. 1723; lines 22090-22189 confidence: medium

Geat is described as Fin’s grandfather and Folcwald’s father; many chroniclers are said to affirm his godhood, while the Saxon Chronicle and Ethelwerd omit it and Nennius calls him the son of a god.

The passage presents Geat/Geta as venerated as a god or called son of a god, and presents Skioldr/Scyld as Odhinn’s son and dynastic ancestor.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1723 / ANGLO-SAXON GENEALOGIES. 1725 / VOL. IV. 0 O / ANGLO-SAXON GENEALOGIES. 1727; lines 22293-22386 confidence: medium

Odhinn has three sons, Vegdeg, Beldeg, and Sigi; Vegdeg rules East Saxons and has descendants including Hengest and Svipdag, while Beldeg/Baldr rules Westphalia and has his own descendant line.

The genealogies include parent-child links involving Odin and his sons, Memnon and Thor, and Thor and Sif's descendant line.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1725 / VOL. IV. 0 O / ANGLO-SAXON GENEALOGIES. 1727 / ANGLO-SAXON GENEALOGIES. 1729; lines 22389-22485 confidence: high

The passage focuses on Woden's posterity: the Old Norse account gives him three sons, Vegdeg, Beldeg, and Sigi; their lines are associated with East Saxony, Westphalia, and Franconia, while Anglo-Saxon lines are linked with Kent, Mercia, and Wessex.

Woden/Odin is repeatedly presented as father or ancestor of lines associated with ruling families, Franks, Norse kings, and regional dynasties.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1725 / VOL. IV. 0 O / ANGLO-SAXON GENEALOGIES. 1727 / ANGLO-SAXON GENEALOGIES. 1729; lines 22389-22485 confidence: medium

The passage lists Old Norse names connected with Thor, notes Thor's absence from Anglo-Saxon pedigrees, says the pedigree makes Thor Odin's remote forefather despite the usual father-son relation, and explains that several names are Thor bynames, sons, or another mythic name.

Thor's bynames, sons, and associated names are described as becoming separate descendants or ancestors within the pedigree.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1725 / VOL. IV. 0 O / ANGLO-SAXON GENEALOGIES. 1727 / ANGLO-SAXON GENEALOGIES. 1729; lines 22389-22485 confidence: high

The passage focuses on Woden's posterity: the Old Norse account gives him three sons, Vegdeg, Beldeg, and Sigi; their lines are associated with East Saxony, Westphalia, and Franconia, while Anglo-Saxon lines are linked with Kent, Mercia, and Wessex.

The passage compares Anglo-Saxon and Old Norse genealogies, noting shared structures around Woden/Odin and divergent details in sons, regions, and name sequences.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1725 / VOL. IV. 0 O / ANGLO-SAXON GENEALOGIES. 1727 / ANGLO-SAXON GENEALOGIES. 1729; lines 22389-22485 confidence: high

The third line begins with Sigi, son of Odin, from whom descend Rerir, the Volsungar, Volsungr, Sigmundr, and Sigurdhr; the passage says this agrees with the Volsunga-saga and notes the frequent sig/victory element in the names.

Sigi is called a son of Odin, and from him descend Rerir, Volsungr, Sigmundr, and Sigurdhr; the Volsungar are described as rulers of the Franks.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1725 / VOL. IV. 0 O / ANGLO-SAXON GENEALOGIES. 1727 / ANGLO-SAXON GENEALOGIES. 1729; lines 22389-22485 confidence: medium

The passage notes variant continuations: the Sverris-saga continues to Sigurdhr, the Langfedga-tal does not, and Fornjot and his kin gives a different continuation in which Skioldr appears as Odin's son and leads to Norse kings down to Harald Fair-haired; a note gives a Danish genealogy beginning Odin, Skiold, Fridleif, Frode.

Skioldr is noted as appearing elsewhere as an ancestor of Odin but reappearing in another continuation as Odin's son, leading to royal descendants.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1727 / ANGLO-SAXON GENEALOGIES. 1729 / ANGLO-SAXON GENEALOGIES. 1731 / ANGLO-SAXON GENEALOGIES. 1733; lines 22585-22677 confidence: medium

Gaut is treated as equivalent to AS Geat; Eddic Gautr is described as a by-name of Odinn; the related name is placed at the head of the Amalung family.

Gaut is placed at the head of the Amalung family with godhood pressed upon him; Tuisco and Mannus are named as origin and founders; Hermin or Irmin is described as a godlike heroic tribal head.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1727 / ANGLO-SAXON GENEALOGIES. 1729 / ANGLO-SAXON GENEALOGIES. 1731 / ANGLO-SAXON GENEALOGIES. 1733; lines 22585-22677 confidence: high

Tacitus is cited: ancient songs celebrate “Tuisconem, deum terra editum, et filium Mannum” as origins and founders, and assign Mannus three sons whose names give Ingaevones, Herminones, and Istaevones.

Mannus is assigned three sons corresponding to Ingaevones, Herminones, and Istaevones, and another cited genealogy has three brothers generating thirteen peoples.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1729 / ANGLO-SAXON GENEALOGIES. 1731 / ANGLO-SAXON GENEALOGIES. 1733 / ANGLO-SAXON GENEALOGIES. 1735; lines 22680-22742 confidence: medium

"Mannus's own father, the earthborn Tuisco" is discussed, along with a possible derivation from forms related to the people-name Teuto/Tiuto/Dieto.

Tuisco is described as Mannus's father, and the final sentence frames Tacitus's material as a German theogony connected with later traditions.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. / ANGLO-SAXON GENEALOGIES. / ANGLO-SAXON GENEALOGIES. 1713 / ANGLO-SAXON GENEALOGIES. 1715; lines 21625-21716 confidence: medium

"Woden's son ... Seaxnedt" is discussed, with the name connected to forms named with Thunar and Wodan.

The passage explicitly calls Seaxneat Woden's son, and several genealogical lists place Woden at the head of descent chains.
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Teutonic Mythology, Volume 4 ANIMALS. 1491 / ANIMALS. 1493 / ANIMALS. 1495 / SKY AND STARS. 1499; lines 10935-11034 confidence: medium

The passage says the sun has a tent and that stars are considered sons and daughters, citing little suns, the moon having a daughter, and Lettish songs with sun's girls and sons of God.

Stars are called sons and daughters, sun's girls, and sons of God; sun and moon are described as sister and brother or as lord and lady.
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Teutonic Mythology, Volume 4 CHAPTER XV. / HEROES. / HEROES. 1387 / VOL. IV. I; lines 5645-5693 confidence: medium

The passage lists names connected with OSin/OSinn as sons, descendants, or related kin, including Sigjus, Hildolfr, Sigrlami, Svafrlami, Nefr/Nepr, Nanna, Scemingr, and Gautr.

The passage lists multiple named figures as sons, descendants, or kin of OSin/OSinn or of figures connected with him.
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Teutonic Mythology, Volume 4 FOOD. IMMORTALITY. 1377 / STRENGTH. BEAUTY. ANGER. JOY. 1379 / DISGUISES. EQUIPAGE. 1381 / SLEEP. SONG. LANGUAGE. 1383; lines 5314-5409 confidence: high

The passage says men regard gods as fathers and goddesses as mothers; gods delight in men, come down to men, stop chariots, descend to earth, and are compared with Indian avatara.

The passage explicitly states that gods are regarded by men as fathers and goddesses as mothers.
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Teutonic Mythology, Volume 4 FRO (FREYR). / CHAPTER XII. / OTHER GODS. / OTHER GODS. 1361; lines 4330-4416 confidence: high

Earth terms are compared across languages; the cow is called mother of the world; ON fold is greeted; Iorð is daughter of Ónar and Night, mother of Meili, and equivalent to Fjörgyn.

Iorð is described as daughter of Ónar and Night and mother of Meili, Thor's brother.
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Teutonic Mythology, Volume 4 GODS. 1323 / GODS. 1325 / CHAPTER VII. / WODAN.; lines 2533-2559 confidence: medium

"The name of the highest god, whom the other gods serve as children their father"

Wodan is identified as the highest god, and the other gods are described as serving him as children serve their father.
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Teutonic Mythology, Volume 4 HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391 / WELAND. MIMI. TELL. DEIFICATION. 1393; lines 5790-5885 confidence: medium

The note says a god stands at the head of a line as father or grandfather of men, while Saxo's earthly Nanna rejects Balder because divine and mortal natures cannot be joined.

The note says the god stands at the head of the line because he passes for the father or grandfather of men.
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Teutonic Mythology, Volume 4 INTRODUCTION. 1281 / INTRODUCTION. 1283 / GOD. 1287 / GOD. 1289; lines 730-824 confidence: high

God is called Father; Brahma is cited as paternal ancestor or great father; Donar as father; God becomes godfather to children in tales, appears as a beggar, and gives a godson a horse or cow; fays as godmothers give gifts; a grandmother travels over the earth.

God is called Father and appears as godfather to children; Brahma and Donar are also noted as father figures.
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Teutonic Mythology, Volume 4 ISIS. HOLDA. 1367 / HOLDA. BERHTA. 13G9 / BERHTA. OSTARA. 1371 / CISA. FREYA. GERDR. 1373; lines 4813-4917 confidence: high

Freya and Freyr are present at Aegir's banquet; Gerdr and Odr are absent; Freya is called Odr's partner, Hnoss and Gersemi may be her children by Odr, Snorri calls her Odin's concubine, and the note discusses Freya and Frigg's distinctness and possible original unity.

The passage repeatedly gives divine family relations: Freya and Odr with possible children, Sol's parent and spouses, Skadi's father, husbands, and children, and Nanna's alternative fathers.
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Teutonic Mythology, Volume 4 PREFACE. 1701 / PREFACE. 1703 / PEEFACE. / PREFACE. 1705; lines 21098-21154 confidence: medium

The passage states that all gods descend from a God of gods; in India Brahma, Vishnu, and Siva are three supreme gods, and the sacred word om is analyzed as a, u, and m.

The passage reports the descent of all gods from a God of gods.
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Teutonic Mythology, Volume 4 SKY AND STARS. 1503 / SKY AND STARS. 1507 / SKY AND STARS. 1509 / DAY AND NIGHT.; lines 11524-11622 confidence: high

Dagr is compared with mythical names; Dellingr is associated with “Dellings doors” under the open sky; the Edda makes Night precede and produce Day, compared with Tacitus on night leading day.

The Edda is summarized as making Night precede and produce Day, with Tacitus cited for night leading the day.
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Teutonic Mythology, Volume 4 SPELLS. 1855 / SPELLS. / SPELLS. 1859 / SPELLS. 1861; lines 30902-31001 confidence: medium

A formula tells a mother figure to lay still in her blood as Jesus lay in his mother’s lap.

The blood formula asks blood to lie still as Jesus lay in his mother’s lap.
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Teutonic Mythology, Volume 4 SPELLS. 1859 / SPELLS. 1861 / SPELLS. 18G3 / SPELLS. 1865; lines 31147-31254 confidence: medium

Mary lies in childbed; Michael, Gabriel, and Rafael tend her; hostile thieves try to steal her child. Mary calls on St Peter to bind. The thief must stand like a stock or block and cannot leave with stolen goods unless he can count stars, snowflakes, and raindrops, or until the speaker sees and releases him.

The thief-stopping charm sets Mary in childbed, names her child, places three angels as attendants, and then uses saintly and divine binding against attempted theft.
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Teutonic Mythology, Volume 4 SPELLS. / VOL. IV. / SPELLS. 1855 / SPELLS.; lines 30668-30777 confidence: high

Mary comes before Christ-son and asks him to raise his hand and bless the livestock and land so that wolf, whelp, and thief do not enter; the item ends with an editorial cross-reference to XL.

Mary, Christ-son, and the holy child carried by Our Lady are invoked in protective formulas for livestock, going out, and house blessing.
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Teutonic Mythology, Volume 4 THUNAR. 1315 / THUNAR. 1347 / CHAPTER X. / FRO (FREYR).; lines 3959-4060 confidence: high

The passage states that Odin’s connection with Freyr and Njord becomes closer: Odin, like Freyr, is a fertility god; both own Skidbladnir and are linked with Gerd; Fiolnir is son of Freyr and Gerd and another name of Odin; Skadi is Njord’s wife, Freyr’s mother, and later Odin’s spouse.

Fiolnir is named as son of Freyr and Gerd, and Skadi is named as Freyr’s mother.
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Teutonic Mythology, Volume 4 THUNAR. 1315 / THUNAR. 1347 / CHAPTER X. / FRO (FREYR).; lines 4062-4165 confidence: medium

A cited question asks what Odin spoke into his son's or Balder's ear before he went or was borne to the pyre; the passage compares this to sayings about the greatest secrets.

The cited question asks what Odin said into his son's or Balder's ear before the pyre, and the passage glosses this as the greatest secrets.
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Teutonic Mythology, Volume 4 VOL. IV. 0 O / ANGLO-SAXON GENEALOGIES. 1727 / ANGLO-SAXON GENEALOGIES. 1729 / ANGLO-SAXON GENEALOGIES. 1731; lines 22488-22582 confidence: medium

The author says the Norse genealogies were probably not borrowed straight from the Anglo-Saxon versions; more likely they traveled from a Saxon or Frisian district, and the interpolation of Thor's kindred is assigned to the Norse writer.

The passage treats Anglo-Saxon, Norse, and Gothic genealogies as connecting named lineages with Woden/Odinn, Thor's kindred, Anses, and the German system of gods.
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Teutonic Mythology, Volume 4 VOL. IV. P / THUNAR. 1343 / THUNAR. 1315 / THUNAR. 1347; lines 3550-3656 confidence: high

Thor is given by-names and designations including Vingthorr and Earth's son.

Thor is called Earth's son and is father of Magni, Modi, and a daughter who becomes Alvis's bride.
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Teutonic Mythology, Volume 4 WODAN. 1333 / WODAN. 1335 / WODAN. 1337 / THUNAR.; lines 3113-3155 confidence: medium

The notes mention Ydalir as Ullr's hall and state that Ullr is Thor's stepson, with further Ullr-associated terms such as bow-, hunting-, wealth-, and shield-god forms.

Ullr is identified as Thor's stepson.
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Teutonic Mythology, Volume 4 WODAN. 1337 / THUNAR. / THUNAE. 1339 / THUNAR.; lines 3255-3310 confidence: medium

Frigg is named as Fivrgvin's daughter; Iord is called Odin's wife and mother of Thorr; the note discusses Thorr as Fairguni and as a child of earth.

Iord, identified with earth, is mother of Thorr; Frigg and Thorr are also discussed as children of earth in the genealogy note.
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The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 246-338 confidence: high

King Volsung descends from Odin and has ten sons and one daughter; Sigmund and Signy are twins. Signy is given to Siggeir against her will. At the wedding feast, an old one-eyed stranger thrusts a sword into the central oak-tree; only Sigmund draws it, refuses Siggeir’s gold, and Siggeir plans vengeance.

King Volsung is described as descended from Odin.
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inca

First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XIV. / COMMENTARIES OE THE YNCAS. / NINTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 20497-20538 confidence: high

The soothsayer says that after the Ynca goes to rest with his father the Sun, there will be cruel war between his descendants and much shedding of royal blood until it is gone.

The Ynca is described as going to rest with his father the Sun, and Huayna Ccapac calls the Sun his father while referring to the Sun's blood and sons.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XV. / THE PEOPLE OF CASAMARCA RESIST AND EVENTUALLY SUBMIT. / COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL; lines 6383-6422 confidence: high

The Curaca sends ambassadors accepting Inca terms, acknowledging Inca clemency and military power, saying the Yncas deserve to be lords of the world and are called children of the Sun, repenting resistance, and asking to be received as vassals.

The passage says merciful Inca rulers are called children of the Sun and presents the Sun as father of the Ynca whose command shapes royal treatment of vassals.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XVII. / COMMENTARIES OP THE YNCAS. / SIXTH BOOK OF THE ROYAL / COMMENTARIES OE THE YNCAS.; lines 6702-6744 confidence: medium

The imperial message to Chincha-suyu says the natives must either take up arms or yield obedience to the Ynca Pachacutec, called Child of the Sun.

Pachacutec is presented in the demand as Child of the Sun, and the Chincha explicitly reject needing a foreign Child of the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XVIII. / PREPARATIONS FOR THE CONQUEST OF CHILE. / SEVENTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 12470-12509 confidence: high

Messengers, sent according to ancient Inca custom, call on the inhabitants to submit to the child of the Sun, who brings a new religion, laws, and customs.

Submission to the Ynca is justified through his presentation as child or son of the Sun and as Lord of the four quarters of the world.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XX. / SIXTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL; lines 7104-7120 confidence: medium

“given rather by the Sun to his children than by his sons to him”; the bread was prepared by the virgins “as women of the Sun.”

The Sun is explicitly related to children and sons in the explanation of the ritual bread.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXI. / FIFTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / FIFTH BOOK OF THE EOYAL; lines 3223-3258 confidence: high

The apparition declared itself to be a child of the Sun and brother of the Ynca; the Chanca rebellion and defeat followed.

The apparition declares itself a child of the Sun, and the passage says chief Spaniards were also called children of the Sun to make gods of them.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXIII. / HOW THEY DRANK TO EACH OTHER AND IN WHAT ORDER. / COMMENTARIES OF THE- YNCAS. / SIXTH BOOK OF THE ROYAL; lines 7464-7506 confidence: medium

The Ynca invites all captains and selected worthy Curacas; other Curacas are invited by cup-bearing Yncas in their own names, and this satisfies them because the inviter is a child of the Sun like their king.

The text says an invitation is acceptable because it comes from one who is a child of the Sun like the king.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXXV. / COMMENTARIES OF THE YNCAS. / VOL. II. / NINTH BOOK OF THE ROYAL; lines 22971-23024 confidence: high

The passage describes a fable that Atahuallpa's father the Sun turned him into a serpent so he could escape through a hole in his place of confinement; the narrator says this was invented to justify usurpation and influence common belief.

The fable calls the Sun Atahuallpa's father and portrays divine aid in his escape; the narrator says the story was invented to make good his usurpation and influence common people.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXYI. / SIXTH BOOK OF THE ROYAL / COM M ENTAPIES OP THE YNCAS. / CHAPTER XXVII.; lines 7868-7910 confidence: high

After the ordeal, the princes are considered worthy of royal insignia and true Yncas, children of the Sun.

The royal novices are described as children of the Sun, and the King tells them to resemble the Sun as their father.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OE THE YNCAS. / CHAPTER XXIX. / THE DEATH OE YNCA UIRA-CCOCHA. THE AUTHOR SAW HIS / BODY.; lines 4233-4277 confidence: high

Uira-ccocha died in power, was regretted, and was “adored as a god, and child of the Sun,” with many sacrifices offered to him.

Uira-ccocha is described as adored as a god and child of the Sun, and the passage also frames his royal succession.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. 61 / FIFTH BOOK OF THE BOYAL / COMMENTARIES OP THE YNCAS. / FIFTH BOOK OF THE ROYAL; lines 3051-3087 confidence: medium

“it would have been a deed unworthy of the Yncas, children of the Sun, to give poison to their sons”

Speakers say poisoning sons would be unworthy of the Yncas, described as children of the Sun, and contrast this with a broader prohibition on vassals poisoning strangers.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER VII. / F F 2 / NINTH BOOK OF THE ROYAL; lines 19461-19518 confidence: medium

The narrator anticipates a later wonder worked by God through the animals in favor of Christians, after which Indians worshipped the animals and declared them children of the Sun.

The narrator reports that Indians worshipped the animals and declared them children of the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER X. / WHAT HUAYNA CCAPAC SAID TOUCHING THE SUN. / NINTH BOOK OF THE ROYAL; lines 19917-19956 confidence: medium

“the veneration and worship they owe to your father, as sole and supreme Lord.”

The High Priest calls the Sun the Ynca's father and describes the assembled empire as worshipping the Sun as sole and supreme Lord.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XIY. / SEVENTH BOOK OB THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 11827-11871 confidence: high

The Musus send noble chiefs as ambassadors to Cuzco to worship the Ynca as a child of the Sun and confirm the friendship and relationship; because the road through forests and swamps is bad and rugged, they take a great circuit.

The Musu ambassadors go to Cuzco to worship the Ynca as a child of the Sun, linking rulership and homage to solar descent.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XV. / NINTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 20672-20716 confidence: medium

The speaker says father the Sun revealed that after twelve kingly children had reigned, a strange people would arrive, conquer, and subjugate kingdoms; he connects this to people already seen in the coastal seas.

The Sun is called father, the royal sequence is described as the Sun's kingly children, and the royal speaker grounds his prophecy in solar revelation.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XXI. / FIFTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 3177-3220 confidence: high

Uira-ccocha is described as the name of an apparition that declared it should be so called and was a child of the Sun.

The apparition called Uira-ccocha is explicitly described as a child of the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XXIX. / SIXTH BOOK OP THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 8217-8303 confidence: high

Chuquimancu and his officers go to the Inca camp, kneel before the Yncas, ask mercy and pardon, declare vassalage, and say that the Ynca's father the Sun decreed his lordship of the whole world.

The surrendered leaders explicitly say that the Ynca's father, the Sun, decreed that he should be lord of the whole world.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XXV. / FIFTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 3779-3821 confidence: high

The Ynca directs his own relations to instruct the Indians in Inca religion and laws, abolish abuses, and appoints officials to build irrigation channels and cultivate lands to increase revenues of the Sun and the king.

The envoys describe Inca laws as those of people who are children of the Sun, while revenues and worship are also directed to the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XXXHI. / SIXTH BOOK OF THE ROYAL / COMMENTARIES OP THE YNCAS.; lines 8938-8983 confidence: medium

The Chimu sends an embassy to Prince Ynca Yupanqui asking him not to withdraw the clemency of the children of the Sun, said to have been shown in all four quarters of the globe, and asking pardon for rebellion.

The embassy refers to the Yncas as children of the Sun in the same appeal that requests their royal clemency and pardon.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / FIFTH BOOK OF THE ROYAL / FIFTH BOOK OF THE ROYAL / CHAPTER XIX.; lines 2786-2822 confidence: high

The Yncas are said to have had two gods, Pachacamac and the Sun; Uira-ccocha and the other Yncas are said to have been held as children of the Sun.

The passage states that Uira-ccocha and the other Yncas were held to be children of the Sun, linking royal figures to divine descent.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / NINTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XV.; lines 20584-20627 confidence: medium

Years before, Huayna Ccapac had received notice through auguries and omens; the Yncas said royal prognostications were revelations from their father the Sun and used this to give authority and credence to their idolatry.

The Yncas are said to call royal prognostications revelations from their father the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / NINTH BOOK OF THE ROYAL / CHAPTER VIII. / COMMENTARIES OF THE YNCAS.; lines 19689-19744 confidence: medium

Priests and the Chief of Manta teach that smaller emeralds are the offering most agreeable to the great emerald because it looks on them as daughters; this leads to a large emerald collection.

Priests and the chief state that the great emerald regards smaller emeralds as its daughters, making them especially acceptable offerings.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OE THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXYI.; lines 13566-13608 confidence: high

He added riches to the temple of the Sun at Cuzco and adorned it “to show himself to be a son of him who was his Father.”

The passage connects the king's adornment of the Sun's temple with showing himself to be son of the one called his Father.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL / CHAPTER XXI. / COMMENTARIES OF THE YNCAS.; lines 7146-7188 confidence: high

The King takes "two great cups of gold, called aquilla" and performs the ceremony "as the first-born, in the name of his father, the Sun," inviting his relations to drink.

The King acts as first-born in the name of his father, the Sun, and the Ynca with his relations enter the temple as legitimate children of the deity.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXYI.; lines 7802-7824 confidence: medium

The speeches called to mind Ynca ancestry, the deeds of former kings in peace and war, and the deeds of other heroes of the blood royal.

The speeches recall Ynca ancestry, former kings, and royal heroes, and describe the novices as children of the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / SIXTH BOOK OP THE ROYAL / CHAPTER V. / SIXTH BOOK OF THE ROYAL; lines 5136-5178 confidence: medium

Many sacrifices were offered to them in Cuzco “as to godlike men who were children of the sun.”

The passage says sacrifices were offered to godlike men who were children of the sun, placing royal figures in a solar divine-child relation.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / SIXTH BOOK OP THE ROYAL / COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL; lines 8624-8663 confidence: high

After the triumph, the Ynca confers many favours on Cuismancu and sends him and his companions home loaded with honours.

The Ynca is declared the true child of the sun and worthy of adoration and service after his triumph and favours.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / VOL. II. / NINTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 23027-23052 confidence: medium

People readily believed stories spread by the Yncas concerning "the Sun, whose children they were."

The passage states that the Yncas spread stories concerning the Sun and that they were the Sun's children.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / VOL. II. / NINTH BOOK OP THE ROYAL / CHAPTER XII.; lines 20119-20182 confidence: medium

Huayna Ccapac says Atahuallpa will live in royal state, serve Huascar as captain, and that Huayna will leave the world content when he goes to rest with 'our father the Sun.'

Huayna Ccapac says he will go to rest with 'our father the Sun,' using explicit father-language for the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OP THE YNCAS. / CHAPTER XI Y. / SIXTH BOOK OI' THE ROYAL / COMMENTARIES OR THE YNCAS.; lines 6245-6289 confidence: medium

“now that by good fortune the children of the Sun had reached his land, he prayed that reforms might be introduced, as those people were now the Ynca’s vassals.”

The Curaca refers to the arriving ruling group as children of the Sun, and the Ynca commands that the people worship no god other than the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OP THE YNCAS. / FIFTH BOOK OF THE ROYAL / CHAPTER XX. / COMMENTARIES OF THE YNCAS. 61; lines 2913-2954 confidence: medium

At Anta-huaylla, the territory of the Chancas, women and children come with green boughs, rejoicing and saying, “Sole lord, child of the Sun, friend of the poor, have mercy upon us and pardon us.”

The prince is addressed as sole lord and child of the Sun, and the people later call the Sun his father when explaining his merciful conduct.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OP THE YNCAS. / FIFTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXI.; lines 3090-3133 confidence: high

The Indians said the Spaniards were "sons of their god, Uira-ccocha," sent from heaven to rescue the Yncas and liberate Cuzco and the empire.

The Indians are reported to say the Spaniards were sons of the god Uira-ccocha, sent from heaven, and that Uira-ccocha was their father.
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First Part of the Royal Commentaries of the Yncas, Vol. II EIGHTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / EIGHTH BOOK OE THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 15813-15856 confidence: high

He charged them “to show themselves true children of the Sun in all things.”

The ruler tells his children to act as true children of the Sun and says his own father, the Sun, has called him to rest.
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First Part of the Royal Commentaries of the Yncas, Vol. II FIFTH BOOK OF THE ROYAL / CHAPTER XX. / COMMENTARIES OF THE YNCAS. 61 / FIFTH BOOK OF THE BOYAL; lines 2957-3000 confidence: high

Crowds receive him with rejoicing; old Yncas meet him, adore him as child of the Sun, and say they wish to be young again to fight under him.

Old Yncas adore Uira-ccocha as child of the Sun, and he gives thanks in the house of the Sun after victory.
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First Part of the Royal Commentaries of the Yncas, Vol. II FIFTH BOOK OF THE ROYAL / CHAPTER XXVIII. / COMMENTARIES OF THE YNCAS. / FIFTH BOOK OF THE ROYAL; lines 4196-4230 confidence: medium

A second reason for calling Spaniards Uira-ccocha is that they were considered sons of the god Uira-ccocha, sent to succour the Yncas and punish the tyrant; the prophecy is said to have been fulfilled in the time of Huascar and Atahualpa, descendants of Ynca Uira-ccocha.

A reported explanation presents the Spaniards as sons of the god Uira-ccocha, sent by him to succour the Yncas and punish a tyrant.
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First Part of the Royal Commentaries of the Yncas, Vol. II FIFTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXI. / FIFTH BOOK OF THE BOYAL; lines 3136-3174 confidence: medium

“They also called the Spaniards Yucas and children of the Sun, like their own king's.”

The Indians call the Spaniards Yucas and children of the Sun, explicitly likening the title to that of their own kings.
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First Part of the Royal Commentaries of the Yncas, Vol. II FIFTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXV. / FIFTH BOOK OF THE BOYAL; lines 3738-3776 confidence: high

Envoys from Tucuman/Tucma praise the deeds, justice, laws, care, and kindness of the Inca ancestors and say the Sun, the Inca’s father, has lately worked wonders through him.

The Sun is named as the Inca’s father, and the envoys worship the Inca as a child of the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II FIFTH BOOK OF THE ROYAL / FIFTH BOOK OF THE ROYAL / CHAPTER XIX. / COMMENTARIES OP THE YNCAS.; lines 2825-2871 confidence: high

The prince's uncle rebukes the prisoners for insulting the children of the Sun, saying they are invincible because "even the stones and shrubs were converted into men to fight for them" by order of their father the Sun.

The Yncas are described as children of the Sun, whose father protects them in battle and authorizes their clemency toward enemies.
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First Part of the Royal Commentaries of the Yncas, Vol. II NINTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XV. / NINTH BOOK OF THE BOYAL; lines 20630-20669 confidence: high

Huayna Ccapac says he goes to rest in Heaven with father the Sun; the Sun had revealed that he would be summoned from a river or lake, and his sickness after leaving the lake is a sign of that call.

The Sun is repeatedly called father, and Huayna Ccapac charges the audience to act as Yncas and children of the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II NINTH BOOK OF THE ROYAL / CHAPTER IV. / NINTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 19254-19292 confidence: high

The Ynca commands submitted peoples to abandon their gods, sacrificing and eating human flesh, worship the Sun as universal god, live under laws, and obey on pain of death; the command is issued as Ynca, child of the Sun, and legislator.

The Ynca issues binding laws as ruler, child of the Sun, and legislator of the empire.
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First Part of the Royal Commentaries of the Yncas, Vol. II NINTH BOOK OF THE ROYAL / CHAPTER XIV. / COMMENTARIES OE THE YNCAS. / NINTH BOOK OF THE ROYAL; lines 20457-20494 confidence: high

Uayca, a diviner or magician, tells Huayna Ccapac that "thy mother the Moon" announces that Pachacamac, creator and sustainer of the world, menaces the royal family and empire with great plagues.

Uayca says that Huayna Ccapac's mother, the Moon, announces the impending divine threat.
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First Part of the Royal Commentaries of the Yncas, Vol. II NINTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / NINTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 19610-19655 confidence: high

"Think of thyself, who art the child of the Sun"; the speaker urges clemency, honour, and ancestral mercy.

The Ynca is repeatedly addressed as child of the Sun in a context urging him to act according to exalted royal status.
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First Part of the Royal Commentaries of the Yncas, Vol. II NINTH BOOK OF THE ROYAL / COMMENTARIES OP THE YNCAS. / NINTH BOOK OP THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 23864-23910 confidence: medium

The passage says the Yncas did not value descent through women except for descendants who were sons of Spaniards and conquerors; it adds that this group was also called Yncas because they were believed to be children of the Sun.

The text states that a group connected with Spaniards and conquerors was called Yncas because they were believed to be children of the Yncas' god, the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II OF THE ALLEGED ANCIENT CONQUESTS OF THE YUNCAS. / SIXTH BOOK OF THE ROYAL / COMMENTARIES OK THE YNOAS. / CHAPTER XX.; lines 6986-7008 confidence: high

The Sun is described as the natural father of the first Ynca Manco Ccapac, his wife Mama Ocllo Huaco, and all their descendants, who were sent to this earth.

The Sun is described as the natural father of the first Ynca Manco Ccapac, Mama Ocllo Huaco, and their descendants.
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First Part of the Royal Commentaries of the Yncas, Vol. II OF THE FOWLS AND PIGEONS. / VOL. II. / NINTH BOOK OP THE ROYAL / COMMENTARIES OP THE YNCAS.; lines 21575-21623 confidence: medium

The Indians worshipped the Spaniards as sons and descendants of Uira-ccocha, child of the Sun; Uira-ccocha appeared in a vision to a king called Ynca Uira-ccocha, and the Spaniards received the same name.

The Spaniards are worshipped as sons and descendants of Uira-ccocha, who is described as child of the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II OP THE MANNER OP GUARDING THE TRIBUTE, AND HOW IT WAS / USED. / FIFTH BOOK OF THE EOYAL / COMMENTARIES OF THE YNCAS.; lines 1339-1385 confidence: high

If the King's estates were insufficient for war, the estates of the Sun were made available, which the Ynca considered his as the "legitimate child and heir of the Deity."

The Ynca is said to treat the Sun's estates as his own because he is the legitimate child and heir of the Deity.
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First Part of the Royal Commentaries of the Yncas, Vol. II QUICHUA WORDS. / INDEX. / INDEX. / INDEX.; lines 25159-25287 confidence: medium

“Villac Vmu, High Priest of the Sun”

The passage includes a phrase glossed as “child of the Sun” and related Sun-centered religious or calendrical entries such as High Priest of the Sun and feast of the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II SEVENTH BOOK OE THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXYI. / SEVENTH BOOK OF THE BOYAL; lines 13611-13645 confidence: high

“his Father the Sun had called him to come and rest in heaven”; the passage then says he died after enlarging his empire southward and northward.

The king calls the Sun his Father, and after death is placed among gods described as children of the Sun; the passage also records formal succession by his first-born heir.
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First Part of the Royal Commentaries of the Yncas, Vol. II SEVENTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XIY. / SEVENTH BOOK OB THE ROYAL; lines 11785-11824 confidence: high

The army is much reduced by previous battles, but the Yncas urge the Musus to submit to their king, described as “a child of the Sun” who was “sent from Heaven by his Father” to teach men to live as men and worship the Sun as God.

The Musus are urged to submit to a king described as child of the Sun and sent from Heaven by his Father.
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First Part of the Royal Commentaries of the Yncas, Vol. II SEVENTH BOOK OP THE ROYAL / CHAPTER XIX. / COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OP THE ROYAL; lines 12598-12624 confidence: high

The Yncas spoke "in the name of the Sun and the Moon" and asked the Purumaucas to "recognise the Sun as their god, and his child the Ynca as their lord."

The Yncas' message asks the Purumaucas to recognize the Sun as god and the Ynca, described as the Sun's child, as lord.
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First Part of the Royal Commentaries of the Yncas, Vol. II SEVENTH BOOK OP THE ROYAL / COMMENTARIES OE THE YNCAS. / CHAPTER XIII. / THE NEW CONQUEST THAT THE KING YNCA YUPANQUI UNDERTOOK.; lines 11650-11693 confidence: high

The passage says one belief was that the kings were "gods and children of the Sun" and not human men.

The passage explicitly states that the kings were believed to be children of the Sun, and later calls the Sun the Ynca's father.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL / CHAPTER XXXV.; lines 9170-9206 confidence: medium

Father Bias Valera says Hnira-ccocha died and was worshipped as a god; his son Titu, surnamed Manco Ccapac, succeeded him and was given the name Pachacutec, meaning “Reformer of the World.”

The passage links Pachacutec’s succession to Hnira-ccocha, who is described as his father and as worshipped after death as a god.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE BOYAL / COMMENTARIES OP THE YNCAS. / CHAPTER XI Y. / SIXTH BOOK OI' THE ROYAL; lines 6189-6242 confidence: medium

Huamachucu replies that he rejoices in Inca expansion, had long desired the Inca as lord and king, and wished to offer obedience and worship the child of the Sun.

Huamachucu identifies the Inca as lord and king and as the child of the Sun, linking authority to solar descent or affiliation.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE ROYAL / CHAPTER XV. / THE PEOPLE OF CASAMARCA RESIST AND EVENTUALLY SUBMIT. / COMMENTARIES OF THE YNCAS.; lines 6335-6380 confidence: medium

Women and children found hidden in woods and caves are given presents and sent to fathers and husbands with an entreaty not to persist in resistance.

The Yncas are called children of the Sun in a message urging the defenders not to continue resistance.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE ROYAL / CHAPTER XXIII. / HOW THEY DRANK TO EACH OTHER AND IN WHAT ORDER. / COMMENTARIES OF THE- YNCAS.; lines 7419-7461 confidence: medium

The captain or Curaca takes the cup with reverence, raises his eyes to the Sun as though giving thanks for a favor conferred by the Sun’s son, drinks, and the passage breaks off as he returns the cup.

The captain or Curaca raises his eyes to the Sun as though thanking the Sun for a favor conferred by his son, in the context of the Ynca’s invitation.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE ROYAL / CHAPTER XXV. / COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL; lines 7738-7778 confidence: medium

The Yncas are praised as manly and magnanimous, and the passage says they "valued themselves as chihlren of the Sun" and sought realization of this claim in heroic actions.

The Yncas are said to have valued themselves as children of the Sun, and this claim is said to lead them to heroic actions.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE ROYAL / CHAPTER XXXI. / COMMENTARIES OF THE YNCAS. / SIXTH BOOK OP THE ROYAL; lines 8533-8572 confidence: high

The Ynca speaker proposes that the Yuncas take the sun as a god and obey the Ynca, described as child of the sun and god upon earth.

The Ynca is presented as a child of the sun and a god upon earth whose authority the Yuncas are urged to accept.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE ROYAL / COM M ENTAPIES OP THE YNCAS. / CHAPTER XXVII. / SIXTH BOOK OF THE ROYAL; lines 7913-7951 confidence: medium

The novice stands before an Ynca who is brother or uncle of the King and second to the sovereign; this officiant removes raw matting shoes and puts on colored cloth shoes like those worn by the King and other Yncas.

The novice is addressed as a child of the Sun who has proved descent, while ear-boring is described as a royal privilege and the officiant is close kin of the King.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL / CHAPTER XXI.; lines 7123-7143 confidence: high

They worshipped, kissed the air, and adored with devotion, "looking upon the Sun as their god and natural father."

The passage says the worshippers adored the Sun and looked upon it as their god and natural father.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / VOL. II. / SIXTH BOOK OF THE ROYAL; lines 7999-8027 confidence: medium

The address says that, as 'his father the Sun created the flowers of the field' for men, the prince should cherish virtues and do good to all, becoming 'the lover and benefactor of the poor.'

The exhortation calls the Sun the prince's father and links the prince's expected virtues to the Sun's creative act.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE ROYAL / COMMENTARIES OK THE YNOAS. / CHAPTER XX. / SIXTH BOOK OF THE ROYAL; lines 7011-7051 confidence: medium

The king performs the opening ceremonies as High Priest; there is also a High Priest of royal blood, an uncle or brother of the Ynca; the Ynca officiates as first born of the Sun.

The Ynca is explicitly described as first born of the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II VOL. II. / NINTH BOOK OF THE ROYAL / COMMENTARIES OP THE YNCAS. / NINTH BOOK OP THE ROYAL; lines 23814-23861 confidence: medium

Huayna Ccapac celebrated a solemn feast in honor of the Sun on the Cañaris plain, where there were royal palaces, store-houses, convents, and a temple of the Sun.

The passage links royal ceremony and temples to the Sun and reports a later claim of descent from the children of the Sun within an Ynca genealogical context.
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Narratives of the Rites and Laws of the Yncas AN ACCOUNT / THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5; lines 840-918 confidence: high

The Sun ascends in human form and tells Manco Ccapac that he and his descendants will be lords; it says, "Look upon me as thy father," and commands worship as father.

The Sun tells Manco Ccapac to regard him as father, says Manco and descendants will be lords who subjugate nations, and gives him royal insignia and arms.
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Narratives of the Rites and Laws of the Yncas AN ACCOUNT / THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5; lines 840-918 confidence: low

Another fable says the Creator had two sons, Ymaymana Viracocha and Tocapo Viracocha; he completes tribes and nations, assigns dresses and languages, and sends the celestial bodies to heaven.

The passage states that the Creator had two sons named Ymaymana Viracocha and Tocapo Viracocha.
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Narratives of the Rites and Laws of the Yncas AN ACCOUNT / ANTIQUITIES OF PERU, / AN ACCOUNT / THE ANTIQUITIES OF PERU.; lines 3082-3158 confidence: medium

“They renounced the Devil and all his followers and his false promises, and all his rites.”

The ancestors become adopted sons of Jesus Christ, and God is said to preserve them and bless their descendants.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. / AN ACCOUNT / THE ANTIQUITIES OF PEEU. / ANTIQUITIES OF PERU. 69; lines 3556-3641 confidence: high

Christ, the living son of God, becomes incarnate in the womb of the Virgin Mary by the Holy Ghost and comes down from heaven to free humanity from the Devil's infernal thraldom.

Christ is called the living son of God and is said to become incarnate in the womb of the Virgin Mary through the Holy Ghost.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 75 / ANTIQUITIES OF PERU. / ANTIQUITIES OF PERU. 79 / ANTIQUITIES OF PERU. 81; lines 4100-4187 confidence: medium

When very old, Lloque Yupanqui has a son by Mama Tancarayacchi Chimpu Cuca, daughter of a huaca in Tancar; she bears Majta Ccapac after a year.

Mama Tancarayacchi Chimpu Cuca is named as daughter of a huaca, and she bears Majta Ccapac to Lloque Yupanqui after a year.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 75 / ANTIQUITIES OF PERU. / ANTIQUITIES OF PERU. 79 / ANTIQUITIES OF PERU. 81; lines 3622-3705 confidence: medium

In old age Lloque Yupanqui has a son by Mama Tancarayacchi Chimpu Cuca, daughter of a huaca in Tancar; she bears Mayta Ccapac at the end of a year.

Mayta Ccapac is born to Lloque Yupanqui and Mama Tancarayacchi Chimpu Cuca, who is described as daughter of a huaca in Tancar, at the end of a year.
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Narratives of the Rites and Laws of the Yncas CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7 / FABLES AND RITES OP THE YNCAS. 1 I; lines 866-939 confidence: high

The apparition calls from the fountain: “Come hither, my son, and fear not, for I am the Sun thy father. Thou shalt conquer many nations...” and commands reverence and sacrifices.

The apparition identifies itself as the Sun and father of Ynca Yupanqui, calls him son, and foretells that he will conquer many nations.
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Narratives of the Rites and Laws of the Yncas COLLECTED / CHAPTER I. / CHAPTER 11. / OF THE INDIANS OF HUAROCHIRT. 125; lines 5902-5978 confidence: high

Coniraya Uiracocha sits in the lowest place in beggar's rags; Cavillaca releases the child, who crawls past all others to Coniraya, rejoices and laughs, and rests at his feet.

Coniraya sits in the lowest place in beggar's rags, and the released child crawls to him and rests at his feet, identifying him as father.
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Narratives of the Rites and Laws of the Yncas COLLECTED / CHAPTER I. / CHAPTER II. / OF THE INDIANS OF HDAROCHIRT. 125; lines 5287-5359 confidence: high

After nine months Cavillaca bears a son while remaining a virgin and nurses him for a year without knowing who fathered him or how he was engendered.

Cavillaca bears and nurses a son while remaining a virgin and not knowing whose child he is.
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Narratives of the Rites and Laws of the Yncas COLLECTED / CHAPTER I. / CHAPTER II. / OF THE INDIANS OF HDAROCHIRT. 125; lines 5287-5359 confidence: high

Coniraya sits in the lowest place wearing beggar's rags; Cavillaca releases the child to find his father, and the child crawls to Coniraya, laughs, and rests at his feet.

When released to identify his father, the child crawls past all assembled huacas to Coniraya, laughs, and rests at his feet.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 27 / FABLES AND RITES OF THE YNCAS. / AN ACCOUNT OF THE / FABLES AND RITES OF THE YNCAS. 31; lines 2028-2139 confidence: high

The prayer asks that the Ynca's subjects have peace while "thy son the Ynca lives," that they multiply, and that "their farms yield increase."

The Ynca is called the Creator's son or child, and the Yncas collectively are called the Sun's children.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 5 / FABLES AND RITES OF THE YNCAS. 7 / FABLES AND RITES OF THE YNCAS. 9 / FABLES AND RITES OP THE YNCAS. 1 I; lines 1085-1165 confidence: high

The apparition calls from the fountain: “Come hither, my son, and fear not, for I am the Sun thy father. Thou shalt conquer many nations,” and commands reverence and sacrifices.

The apparition calls Ynca Yupanqui son, identifies itself as the Sun his father, and foretells that he will conquer many nations.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 7 / FABLES AND RITES OF THE YNCAS. 9 / FABLES AND RITES OP THE YNCAS. 1 I / FABLES AND RITES OF THE YNCAS. 13; lines 1168-1250 confidence: medium

The Ynca commands conquered nations to venerate and sacrifice to huacas; worship is offered to thunder; a gold statue is erected at Cuzco; provincial temples near the Sun's temples have resources for sacrifices.

The passage calls the Sun the Ynca's father, names rites made in the names of the Sun and Creator, and frames loyalty questions as being against the Sun his father.
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Narratives of the Rites and Laws of the Yncas FABLES AND RTTES OP THE YNCAS. 49 / FABLES AND RITES OF THE YNCAS. 51 / FABLES AND EITES OF THE YNCAS. 53 / FABLES AND RITES OF THE YNCAS. 55; lines 3047-3140 confidence: medium

The Sun prayer invokes the Creator who established night, day, dawn, and twilight; it asks that the Creator's child, the Sun, rise in peace, give light to created humans, and keep the people in health and peace.

The Sun prayer addresses the Creator and identifies the Sun as the Creator's child who rises and gives light to created humans.
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Narratives of the Rites and Laws of the Yncas FABLES AND RTTES OP THE YNCAS. 49 / FABLES AND RITES OF THE YNCAS. 51 / FABLES AND EITES OF THE YNCAS. 53 / FABLES AND RITES OF THE YNCAS. 55; lines 3047-3140 confidence: medium

All priests together offer sacrifices to Heaven and Earth; the Earth prayer addresses Pachacmama as Mother Earth and asks her to preserve the Lord Ynca, her son, in peace and safety.

The Earth prayer addresses Pachacmama as Mother Earth and calls the Lord Ynca her son standing upon her.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7 / FABLES AND RITES OP THE YNCAS. 1 I / FABLES AND RITES OP THE YNCAS. 13; lines 942-1015 confidence: medium

The Ynca acts in the name of the Sun his Father and the Creator; commands conquered nations to venerate and sacrifice to huacas; institutes thunder worship, a golden statue in Cuzco, and provincial temple support for sacrifices.

The Sun is called the Ynca’s Father, the Ynca acts in the name of the Sun and Creator, and later inquiries ask whether persons are against the Sun.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 25 / FABLES AND RITES OP THE YNCAS. 27 / FABLES AND RITES OF THE YNCAS. / FABLES AND RITES OF THE YNCAS.; lines 1721-1878 confidence: high

Prayers to the Creator ask that the Lord Ynca be kept in peace, be victorious, not have his or his children's days cut short, and that subjects multiply, farms increase, and the Creator keep the Ynca.

The Ynca is called the Creator's son or child, and the Yncas are called children of the Sun.
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Narratives of the Rites and Laws of the Yncas FABLES AND RTTES OF THE YNCAS. 49 / FABLES AND RITES OP THE YNCAS. 51 / FABLES AND RITES OF THE YNCAS. 53 / FABLES AND RITES OF THE YNCAS. 55; lines 2692-2778 confidence: medium

Priests of the Sun receive the portion assigned to their deity and perform sacrifice; the prayer addresses the Creator as maker of night and day and asks that the Creator’s child, the Sun, rise in peace, give light, and keep the people healthy and peaceful.

The prayer calls the Sun the Creator’s child, and the prayer to Mother Earth calls the Lord Ynca her son.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OP HUAROCHIEI, 135 / CHAPTER V. / OF THE INDIANS OF HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139; lines 6475-6555 confidence: medium

The brother-in-law challenges Huathiacuri in drinking and dancing; Huathiacuri accepts and consults Pariacaca, who tells him to go to a neighboring mountain and become a dead huanacu.

Huathiacuri repeatedly goes to his father Pariacaca, who gives instructions, dresses him in a shirt of snow, and directs him to the red lion-skin at the fountain.
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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: medium

Huathiacuri says the wife committed adultery and that this caused the sickness; he also identifies two serpents above the house and a two-headed toad beneath the grindstone, and says the animals must be killed before recovery begins.

Huathiacuri identifies a father who should be worshipped and later consults his father Pariacaca in one of the eggs, receiving approval to accept the challenge.
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Narratives of the Rites and Laws of the Yncas OF THK / ANTIQUITIES OF PERU. / AN ACCOUNT / THE ANTIQUITIES OF PEEU.; lines 3468-3553 confidence: medium

The first Apostolic Priests enter Ttahuantin-suyu and preach and catechize on the mystery of the Catholic faith; the narrator's ancestors are instructed.

The ancestors renounce the Devil and former rites, are baptized, and are described as adopted sons of Jesus Christ.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5 / FABLES AND RITES OF THE YNCAS. 7; lines 921-1002 confidence: high

The Creator is said to be father of Ymaymana Viracocha and Tocapo Viracocha.

The Creator is said to be the father of Ymaymana Viracocha and Tocapo Viracocha, who perform assigned world-ordering tasks.
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Narratives of the Rites and Laws of the Yncas THE YNCAS. / THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O; lines 626-705 confidence: high

The Sun, in the form of a brilliant man, speaks to the Yncas and Manco Ccapac, promises lordship to his descendants, commands paternal worship, gives insignia including the suntur-paucar and champi, and ascends with the moon and stars to fixed places.

The Sun addresses Manco Ccapac, declares paternal status, grants insignia, and says his descendants will be lords who subjugate many nations.
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Narratives of the Rites and Laws of the Yncas THE YNCAS. / THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O; lines 626-705 confidence: medium

Another fable says the Creator had two sons, Ymaymana Viracocha and Tocapo Viracocha; the Creator assigns dresses and languages to nations, sends celestial bodies to heaven, travels by the mountain road from Tiahuanaco, and turns rebellious peoples into stones shaped as men and women.

A second fable states that the Creator had two sons, Ymaymana Viracocha and Tocapo Viracocha.
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Narratives of the Rites and Laws of the Yncas XX INTRODUCTION. / AN ACCOUNT / THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA,; lines 746-837 confidence: medium

Manco Ccapac is described as the first Ynca; from him people began to be called children of the Sun and to worship the Sun, and his life includes the account of the deluge.

Manco Ccapac is called the first Ynca, and from him people began to be called children of the Sun and to worship the Sun.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131 / A PROTOTYPE OF THE PCEMANDRES' COSMOGONY 135 / THAT OF ITS PROTOTYPE / A PROTOTYPE OF THE PCEMANJDRES' COSMOGONY 137; lines 7884-8056 confidence: high

"All-Father Mind, being Life and Light, did bring forth Man ... co-equal to Himself"; the passage explains this Man or Anthropos as the spiritual prototype of humanity and individual humans.

All-Father Mind brings forth Man co-equal to Himself; a Gnostic tradition names First Man/Father and His Son, the Second Man.
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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: medium

Budge is cited as saying that the Great Triad of Memphis consisted of Ptah, Sekhet, and I-em-hetep.

Ptah, Sekhet, and I-em-hetep/Nefer-Tem are discussed as Memphite triad figures; Sekhet is sister-wife and mother, and the Young Tem is described as a son who succeeds his Father.
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Thrice-Greatest Hermes, Vol. I: Prolegomena CONCERNING THE CRATER OR CTJP 455 / THE DISCIPLES OF THRICE -GREATEST HERMES 459 / THE DISCIPLES OF THRICE-GREATEST HERMES 461 / THE PISCIPLES OF THRICE -GREATEST HERMES 463; lines 25325-25423 confidence: high

The passage says the God or Spiritual Master contains disciples; the relation is father-son and mother-child; the disciple is “born in the womb of the Master Presence” and “as it were his ka.”

The passage connects inner mysteries and spiritual instruction with a Master who contains disciples and begets the disciple as father and mother.
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Thrice-Greatest Hermes, Vol. I: Prolegomena CONCERNING THE CRATER OR CUP 451 / CONCERNING THE CRATER OR CUP 453 / CONCERNING THE CRATER OR CTJP 455 / THE DISCIPLES OF THRICE -GREATEST HERMES 459; lines 25126-25223 confidence: medium

“In the Trismegistic tradition in which Thoth holds the chief place, the Young Tem would thus represent the Young Thoth who succeeded to his Father when that Father ascended to the Gods.”

I-em-hetep is identified as Son of Ptah, made and begotten by Thenen, and beloved by him; Young Thoth is also described as succeeding his Father after the Father ascended to the Gods.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 121 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 123 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 127 / VOL. I. 9; lines 7522-7576 confidence: medium

Ptah is brought into close relation with Atum, the Supreme Deity; this God the Father emanates eight deities, the Ogdoad, each of which is Ptah with a distinctive epithet, with the fourth called Ptah the Great.

The passage states that the God the Father emanates eight deities from himself, each identified as Ptah with a distinctive epithet.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OP TRISMEGISTIC LITERATURE 115 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 117 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 119 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 121; lines 7094-7189 confidence: medium

The poem is of the Hermes tradition; "Hermes, the Beloved Son of Zeus" is the "Logos-Creator of the cosmos" and father of the prophet-poet.

Hermes is called the Beloved Son of Zeus and also progenitor or father of the prophet-poet who writes the vision.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANBBIA 217 / PHILO OF ALEXANDRIA 219 / PHILO OF ALEXANDRIA 221 / PHILO OP ALEXANDRIA 223; lines 12746-12851 confidence: high

The Demiurge is Father of the universe; Wisdom is Mother. God unites with Wisdom, implants genesis, and Wisdom receives the Seed of God and brings forth the Cosmos as beloved Son.

The Demiurge is Father, Wisdom is Mother, and the Cosmos is brought forth as the only beloved Son.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 211 / PHILO OF ALEXANDRIA 213 / PHILO OF ALEXANDRIA 215 / PHILO OF ALEXANBBIA 217; lines 12423-12522 confidence: medium

God is described as beyond genesis, Sire of everything that is, needing nothing, and creating all things for the praying human.

God is described as Sire of everything and Father of all things because He created them.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 213 / PHILO OF ALEXANDRIA 215 / PHILO OF ALEXANBBIA 217 / PHILO OF ALEXANDRIA 219; lines 12525-12637 confidence: medium

Conybeare is quoted: the Word or ordering principle of the Cosmos is born of an ever-virgin soul because God the Father sows intelligible rays and divine seed, begetting his well-beloved son, the Cosmos.

The Cosmos is called God's only well-beloved son, and Isaac/Joy is called the spiritually conceived Son of God.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 215 / PHILO OF ALEXANBBIA 217 / PHILO OF ALEXANDRIA 219 / PHILO OF ALEXANDRIA 221; lines 12640-12743 confidence: medium

Philo addresses mystae, interprets “Laughter” as Joy and “hath made” as “hath begotten,” paraphrases the meaning as “The Lord hath begotten Isaac,” and describes divine fatherhood as sowing in the soul and generating blessedness.

The Lord begets Isaac; Virtue’s womb is opened by God; Virtue bears spiritual offspring; and Logos begets good counsels and virtuous deeds.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 221 / PHILO OP ALEXANDRIA 223 / PHILO OF ALEXANDRIA 225 / VOL. I. 15; lines 12899-12950 confidence: high

The passage refers to “the concept of the Logos, the Mystery of the Heavenly Man, the Son of God” and says the theme appears in Trismegistic literature and is dominant in Philo.

The Logos is explicitly called the Son of God and God's First-born Son.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 225 / VOL. I. 15 / PHILO OF ALEXANDRIA 227 / PHILO OF ALEXANDRIA 229; lines 13056-13162 confidence: high

God is called the artificer of time and father of time’s father; the cosmos is time’s father, so time is placed as God’s grandson.

The passage explicitly uses father, son, younger son, older son, and grandson language for God, Logos, cosmos, and time.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 227 / PHILO OF ALEXANDRIA 229 / PHILO OF ALEXANDRIA 231 / PHILO OF ALEXANDRIA 233; lines 13266-13376 confidence: high

Those who have attained wisdom are called Sons of the One God, supported by Mosaic quotations about being sons, being begotten by God, and God as father.

Those who attain wisdom are called Sons of the One God, with fatherhood and begetting language cited.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 231 / PHILO OF ALEXANDRIA 233 / PHILO OF ALEXANDBIA 235 / PHILO OF ALEXANDRIA 237; lines 13488-13592 confidence: high

In the section headed “The True Shepherd,” God is described as True Shepherd of the universe, and he places his own True Reason or Logos, his First-born Son, at the head to care for the sacred flock as lieutenant of the Great King.

The True Reason or Logos is called God's First-born Son and is placed over the sacred flock as lieutenant of the Great King.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OP ALEXANDRIA 209 / PHILO OF ALEXANDRIA 211 / PHILO OF ALEXANDRIA 213 / PHILO OF ALEXANDRIA 215; lines 12320-12420 confidence: medium

The passage says Philo is speaking of a secret of initiation, not women’s conception and childbirth, but Virtues, identified with the virtuous soul.

Virtues are said to conceive offspring from another and bring forth perfections, while the Father of all universal things sows glorious progeny in them.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OP ALEXANDRIA 223 / PHILO OF ALEXANDRIA 225 / VOL. I. 15 / PHILO OF ALEXANDRIA 227; lines 12953-13053 confidence: high

The Man named East or Rising is interpreted as an Incorporeal Man and Divine Image; the Father makes him rise as Eldest Son or First-born, and he imitates the Father, contemplates archetypes, and fashions species.

The Logos or Incorporeal Man is described as the Eldest Son or First-born of the Father, with God as father and Wisdom as mother.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE DISCIPLES OF THRICE-GREATEST HERMES 461 / THE PISCIPLES OF THRICE -GREATEST HERMES 463 / THE DISCIPLES OF THRICE- GREATEST HERMES 465 / THE DISCIPLES OF THRICE -GREATEST HERMES 467; lines 25525-25620 confidence: medium

Reitzenstein's continuity claim is reported; Divine Son of Ptah of Memphis, cult spread to Thebes and Philae, union with Theban Thoth and Amenhotep Son of Hapu, Book of God, and vision of Thoth are described.

The figure is named as the Divine Son of Ptah of Memphis and tied to a Memphite shrine and cult.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE DISCIPLES OP THRICE-GREATEST HERMES 47 1 / THE DISCIPLES OF THRICE -GREATEST HERMES 473 / THE DISCIPLES OF THRICE -GREATEST HERMES 475 / THE DISCIPLES OF THRICE-GREATEST-HERMES 477; lines 26020-26115 confidence: high

Chnum is described as Southern Egypt's equivalent of Ptah of Memphis in Northern Egypt, the Fashioner of men like a potter on a wheel, Demiurge, God of the heart, centered at Syene and Elephantine, and regarded as Father of Osiris.

Chnum is said to be regarded as the Father of Osiris.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 277 / THE MYSTERIES OP ISIS AND OSIRIS 279 / THE MYSTERIES OP ISIS ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283; lines 16000-16116 confidence: high

Osiris unknowingly unites with Isis’s sister as if with Isis; a honey-clover wreath left with Nephthys is proof; Nephthys exposes the babe after bearing it because she fears Typhon.

The babe born from Osiris and Nephthys is exposed through fear of Typhon, then found with dogs guiding Isis and reared as Anubis.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 285 / THE MYSTERIES OP ISIS AND OSIRIS 287 / THE MYSTERIES OP ISIS AND OSIRIS 289 / VOL. I. 19; lines 16402-16463 confidence: medium

Question: what is fairest? Answer: “Helping father and mother in ill plight.”

The answer to the test question about what is fairest is helping father and mother in ill plight.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 309 / THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313 / THE MYSTERIES OF ISIS AND OSIRIS 315; lines 17776-17876 confidence: high

The Nile is called Osiris's efflux; the Nile-covered earth is treated as Isis's body; their mingling produces Horus.

The Nile as Osiris's efflux mingles with Isis-earth and gives birth to Horus, who is identified with season and a fair blend of air.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 315 / THE MYSTERIES OF ISIS AND OSIRIS 317 / THE MYSTERIES OF ISIS AND OSIRIS 319 / THE MYSTERIES OP ISIS AND OSIRIS 321; lines 18096-18201 confidence: high

Osiris's power is placed in the Moon; Isis consorts with him and causes his birth; the Moon is called Mother of the cosmos, male-female, filled by the Sun, pregnant, and generative.

Isis is the cause of Osiris's birth; Nephthys conceives Anubis; and Isis adopts Anubis.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 325 / THE MYSTERIES OF ISIS AND OSIRIS 327 / THE MYSTERIES OF ISIS AND OSIRIS 329 / THE MYSTERIES OF ISIS AND OSIRIS 331; lines 18628-18734 confidence: medium

Horus, son of Osiris, is said to have been the first to make offerings to the Sun on the fourth of the waxing moon.

Horus is named as son of Osiris and is credited with first making offerings to the Sun.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 329 / THE MYSTERIES OF ISIS AND OSIRIS 331 / THE MYSTERIES OF ISIS AND OSIRIS 333 / THE MYSTERIES OF ISIS AND OSIRIS 335; lines 18844-18952 confidence: high

The better and diviner nature is described through the Intelligible, Matter, and what Greeks call Cosmos; Plato is said to call the Intelligible Idea, Model, and Father, Matter Mother and Nurse, and their offspring Genesis.

Osiris is source, Isis receptacle, and Horus result, paralleling father, mother, and offspring in the Intelligible-Matter-Genesis scheme.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 331 / THE MYSTERIES OF ISIS AND OSIRIS 333 / THE MYSTERIES OF ISIS AND OSIRIS 335 / THE MYSTERIES OP ISIS AND OSIRIS 337; lines 18955-19060 confidence: high

The cited ritual note says Amsu or Min is Horus, avenger of his father; his coming forth is his birth; his head-plumes are Isis and Nephthys as protectors, or alternatively two uraei or two eyes.

The cited ritual calls the coming forth of Amsu/Min his birth; Plato's Love is conceived by Poverty and Means; Horus/Cosmos is born from the interpreted principles.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 339 / THE MYSTERIES OF ISIS AND OSIRIS 341 / THE MYSTERIES OF ISIS AND OSIRIS 343 / THE MYSTERIES OF ISIS AND OSIRIS 345; lines 19390-19491 confidence: medium

The reported interpretation says pregnant Isis ties an amulet in Phaophi; Harpocrates is born near the winter solstice in early sprouts; lentil first-fruits are offered and thanksgiving after spring equinox is kept.

In the reported interpretation, Isis is pregnant and ties an amulet, while Harpocrates is born around the winter solstice as an imperfect infant in early sprouts.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 361 / THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367; lines 20547-20654 confidence: medium

The author says the historical origin of the Great Mystery is not pursued, rejects reducing Osiris to a 'water sprite,' and states that Osiris and Isis were cosmic or super-cosmic beings; the Elder and Younger Horus are mapped to the Intelligible and Sensible Worlds and to the Christ-stage of manhood.

The two Horoi are mapped to Intelligible and Sensible Worlds, and Philo is cited on an older and younger Son of God, one intelligible and one perceptible.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22351-22528 confidence: high

A mystery answer says the Maiden/Kore/Virgin has given birth to the Aeon; the next paragraph designates this Aeon as Alone-begotten, and the author relates the Egyptian Aeon cult to mystery-rites and Christ-mystery symbolism.

The passage reports a ritual answer that the Maiden/Kore/Virgin gave birth to the Aeon and adds that Aeon is called Alone-begotten.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283 / THE MYSTERIES OF ISIS AND OSIRIS 285 / THE MYSTERIES OP ISIS AND OSIRIS 287; lines 16236-16349 confidence: high

Isis goes to her son Horus, who is being reared at Boutos, and puts away the chest. Typhon, going out by night toward the moon with dogs, finds the chest, recognizes the body, tears it into fourteen pieces, and scatters them.

Isis is called the Goddess and travels to her son Horus, who is being reared at Boutos.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 287 / THE MYSTERIES OP ISIS AND OSIRIS 289 / VOL. I. 19 / THE MYSTERIES OP ISIS AND OSIRIS 291; lines 16466-16570 confidence: medium

Horus lays hands on his mother and removes her crown; Hermes crowns her with a head-dress of cow-horns.

Horus, identified as acting against his mother, removes her crown; the surrounding episode also concerns Horus’s legitimacy.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 287 / THE MYSTERIES OP ISIS AND OSIRIS 289 / VOL. I. 19 / THE MYSTERIES OP ISIS AND OSIRIS 291; lines 16466-16570 confidence: medium

Isis brings forth Harpocrates from union with Osiris after his death; Harpocrates missed the month and was weak in the lower limbs.

Isis bears Harpocrates from union with Osiris after Osiris’s death, and the child is marked by unusual timing and bodily weakness.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 307 / THE MYSTERIES OF ISIS AND OSIRIS 309 / THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313; lines 17670-17773 confidence: high

An Egyptian logos says Apophis, brother of the Sun, warred on Zeus; Osiris fought for Zeus, helped conquer the foe, and was adopted as son and called Dionysus.

Osiris aids Zeus, is adopted as Zeus's son, and is called Dionysus; another cited report calls Dionysus son of Osiris and Isis.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 141 / THE MYTH OF MAN IN THE MYSTERIES 143 / THE MYTH OF MAN IN THE MYSTERIES 145 / VOL. I. 10; lines 8335-8399 confidence: medium

A hymn to Adamas says Father is from him and Mother through him; Father and Mother are the two Immortal Names and Parents of Aeons; Adamas has Heaven for his city and is Man of Mighty Names.

The hymn names Father and Mother as two Immortal Names and Parents of Aeons in relation to Adamas.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 159 / THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163; lines 9359-9476 confidence: high

The passage quotes, "ye are Gods and all Sons of the Highest," if they flee Egypt beyond the Red Sea into the Desert, and glosses this as movement from lower intercourse to Jerusalem Above, the Mother of the Living.

Fleeing Egypt beyond the Red Sea into the Desert is glossed as moving from lower intercourse to Jerusalem Above, and the addressed figures are called gods and sons of the Highest.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 173 / THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179; lines 10357-10471 confidence: high

“[Our] Lady hath brought forth a Holy Son: Brimo [hath given birth] to Brimos”

The hierophant’s proclamation says the Lady has brought forth a Holy Son, with Brimo giving birth to Brimos, and the gloss identifies the Strong as generated.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179 / THE MYTH OF MAN IN THE MYSTERIES 181; lines 10474-10597 confidence: high

The passage describes a Virgin big with child who bears a Son, not psychic or fleshly but a blessed Aeon of Aeons, and quotes the Saviour on the narrow way to Life and the broad way to Destruction.

A Virgin is described as conceiving and bearing a Son who is a blessed Aeon of Aeons.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179 / THE MYTH OF MAN IN THE MYSTERIES 181; lines 10474-10597 confidence: high

The Phrygians say the Father of wholes is Amygdalos, not an ordinary tree; Amygdalos is pre-existing, has the Perfect Fruit moving in his Depth, tears his Womb, and gives birth to his own Son.

Amygdalos is pre-existing, contains Perfect Fruit within himself, tears his Womb, and gives birth to his own Son.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179 / THE MYTH OF MAN IN THE MYSTERIES 181 / THE MYTH OF MAN IN THE MYSTEKIES 183; lines 10600-10719 confidence: medium

The passage names 'the Invisible, Unnameable, and Ineffable [One].'

The passage describes a generated Invisible proceeding and being born from an invisible, unnameable source and later names Father and Son.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 191 / THE MYTH OF MAN IN THE MYSTERIES 193 / THE MYTH OF MAN IN THE MYSTERIES 195 / THE MYTH OF MAN IN THE MYSTERIES 197; lines 11394-11560 confidence: high

Philo is cited on "companions of wisdom and knowledge" as sons of one Father, an immortal Sire, the Man of God, who is the Logos of the Eternal.

Philo's quotation speaks of Sons of God, sons of one Father, and sons of the Eternal Likeness.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 191 / THE MYTH OF MAN IN THE MYSTERIES 193 / THE MYTH OF MAN IN THE MYSTERIES 195 / THE MYTH OF MAN IN THE MYSTERIES 197; lines 11394-11560 confidence: medium

Philo says one should set oneself in order according to the First-born Reason or Logos, the Oldest Angel, also called Dominion, Name of God, Reason, Man-after-His-Likeness, and Seeing Israel; Reason is God's likeness or image.

The Logos is called First-born Reason, Oldest Angel, Angel-chief, and God's Likeness or Image.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 97 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 101 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 103 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 105; lines 6288-6383 confidence: medium

The books are ascribed to Hermes the Thrice-greatest; Mead says this is the first extant Greek use of the title and outlines the sequence Shepherd of Men or Mind, Thrice-greatest, and Tat.

Hermes Trismegistus is presented as son of the Good Spirit or first Hermes and father of Tat, forming a graded master-pupil lineage.
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Thrice-Greatest Hermes, Vol. I: Prolegomena Thrice-Greatest Hermes, Vol. I: Prolegomena / VI PREFACE / G. R. S. M. / CONTENTS; lines 394-821 confidence: medium

The Philo section lists mysteries, sacred marriage, Logos, Son of God, true high priest, elder and younger sons of God, life and light, divine vision, city of God, mother-city of refuge, true shepherd, apostles, ladder of words, spiritual sun, river of divine reason, Jerusalem above, manna and coriander seed, pupil of God’s eye, and Logos-mediator.

The Philo headings include Son of God, elder and younger sons of God, and sons of God on earth.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 18 / THE MYSTERIES OF ISIS AND OSIRIS 275 / THE MYSTERIES OF ISIS AND OSIRIS 277 / THE MYSTERIES OP ISIS AND OSIRIS 279; lines 15762-15877 confidence: medium

On the first day Osiris is born and a voice says, "The Lord of all forth comes to light."

Voices announce the birth of Osiris, Pamyle is directed to proclaim it, and she nurses Osiris after Kronos entrusts him to her.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 29 / CONCEENING THE CEATEE OE CUP / CONCERNING THE CRATER OR CUP 451 / CONCERNING THE CRATER OR CUP 453; lines 24851-24955 confidence: medium

The kinsman says this is the way by which Dionysus ascended to the gods and later took up Semele; it is called the Place of Lethe or Oblivion.

Dionysus is said to have ascended to the gods by this way and afterwards taken up Semele; a note says Semele was restored to life among the gods by her son.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167; lines 9597-9803 confidence: medium

The Man is said to inhabit the Flood and cry from many waters, interpreted as mortal genesis, calling to the Inexpressible Man to save the alone-begotten from lions.

The alone-begotten is to be saved, and Son, Israel is addressed as 'my Son' and protected through rivers and fire.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 201 / ABOUT THE COMMON MIND 203 / ABOUT THE COMMON MIND 205 / ABOUT THE COMMON MIND 207; lines 8802-8883 confidence: medium

“Matter is one”; the whole Cosmos is described as “the mighty God and image of the mightier One,” unified with Him, conserving the Father’s Will and Order, and filled full of Life.

The Cosmos is described as image of the mightier One or Father, conserves the Father’s Will and Order, and exists in Life because the Father willed it.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15; lines 9585-9787 confidence: high

Hermes says Rebirth is complete when the Ten drives out the Twelve; Birth in God involves abandoning bodily senses, knowing oneself as Light and Life, and being filled with bliss.

The passage repeatedly names Rebirth or Birth in God, says the birth in understanding is complete, and tells Tat he has been born a God and Son of the One.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15; lines 9789-9880 confidence: high

Hermes says: “Say in the Cosmos that thy mind alone can see, my son.”

Hermes addresses Tat as son, while Tat addresses the Parent of his bringing into birth as God and Father.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233; lines 9883-9916 confidence: medium

Hermes tells his son to send an acceptable oblation to God, the Sire of all, adding through the Word or Logos.

Hermes addresses Tat as son, Tat calls Hermes father, and the teaching concerns God as the Sire of all and the common Sire.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10055-10195 confidence: medium

Stage II may have been called Suppliant; Philo defines a Suppliant as one who has fled to God for refuge. Here it is applied to the disciple-master relation, with the master as spiritual father and image of God the Father.

The Suppliant is defined as one who flees to God, and the Hermetic use is narrowed to the disciple’s probationary relation to the master as spiritual father and image of God the Father.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10055-10195 confidence: high

Tat’s desired secret is the Mystery of the Birth from the Virgin Womb, the Birth of Man, and the Great Mystery of Regeneration.

Tat’s desired secret is the Mystery of Birth from the Virgin Womb, and the Naassene citation describes a Virgin conceiving and bearing a Son who is not fleshly but a blessed Aeon of Aeons.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10197-10245 confidence: high

The treatise is summarized as identifying the Womb with Silence, Matter with Wisdom, the Aeon's coming to consciousness in man with the Birth of Man/Son of God, and the Seed with the Good or Logos sown by the Father's Will; this is called the Birth of Christ in man.

Womb, Seed, Father, Logos, and the Birth of Man/Son of God/Christ in man are linked in the commentary.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAEY / THOUGH UNMANIFEST GOD IS MOST MANIFEST 107 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 109 / COEPUS HERMETICUM VI. (VIL); lines 4859-4896 confidence: medium

The commentary says to compare “All are in Thee, all are from Thee” with a Naassene hymn: “From Thee” is Father and “Through Thee” Mother, “the two Immortal Names, Parents of Aeons,” addressed to one with Heaven as city and called Man of Mighty Names.

The quoted Naassene hymn names Father and Mother as two immortal names and parents of aeons.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAKY / ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.); lines 9305-9509 confidence: medium

"THE SECRET SERMON ON THE MOUNTAIN"; "Concerning Rebirth and the Promise OF Silence"; "Of Thrice-greatest Hermes unto Tat His Son".

The sermon is addressed from Hermes to Tat his son; Tat repeatedly asks his father for explanation, and the teaching also invokes God's Son, the One Man, as author of rebirth.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAKY / TO ASCLEPIUS 69 / TO ASCLEPIUS 71 / TO ASCLEPIUS 73; lines 3493-3544 confidence: low

The treatise is summarized as giving two names of God: Good and Father, with supporting citations to sections 16 and 17.

The passage explicitly gives Good and Father as names of God; the parent-child taxonomy reference is limited to the divine title Father, and the wisdom reference is limited to the theological epithet Good.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KING AMMON 271 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 273 / VOL. 11. 18 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 275; lines 11746-11831 confidence: medium

God is called the Sire of all; the Sun is their Demiurge; and the Cosmos is the instrument of demiurgic operation.

God is called the Sire of all and the ultimate maker of all things.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) IN GOD ALONE IS GOOD 111 / IN GOD ALONE IS GOOD 113 / TN GOD ALONE IS GOOD 115 / COMMENTARY; lines 5057-5142 confidence: high

The passage asks whether Hermes spoke metaphorically to intensify the ideal of the Good and states that the Cosmos was regarded as Son of God, fairest and best-beloved, and God’s Very Image.

The cosmos is described as the Son of God, the fairest and best-beloved of all, and God’s Very Image.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) IN GOD ALONE IS GOOD 113 / TN GOD ALONE IS GOOD 115 / COMMENTARY / IN GOD ALONE IS GOOD 117; lines 5145-5236 confidence: high

The Pleroma of Life is identified with the Cosmos as Son of God/Logos; Cosmos is Mighty God, Image of the Mightier One, unified with him, and conserver of the Father's will and order.

The Cosmos is described as the Son of God, Logos, Image of the Mightier One, and conserver of the Father's will and order.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 185 / MIND UNTO HERMES 187 / COMMENTAEY / MIND UNTO HERMES 191; lines 8155-8242 confidence: high

“God is the Artificer of Time”; “Time’s Father is the Cosmos”; the Cosmos is called the “Younger Son” and causes Time’s nature to appear when set moving.

God is called Father of Time’s Father, the Cosmos is Time’s Father and Younger Son, and Time appears through Cosmos’s motion.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE / VOL. II. 129 9 / ON THOUGHT AND SENSE 131 / ON THOUGHT AND SENSE 133; lines 5738-5811 confidence: high

God is Sire of Cosmos, Cosmos is God's Son, and things in Cosmos are by Cosmos; Cosmos is called Order because it orders diverse births, life, activity, necessity, elements, and creatures.

God is explicitly called Sire of Cosmos, and Cosmos is explicitly called God's Son.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 135 / COMMENTARY / ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139; lines 5988-6072 confidence: medium

Cosmos is called the Logos of God, Good Gardener of Life, both place and creator of Life, female and male, Mother and Father.

Cosmos is described as Son of God and also as Mother and Father, place and creator of Life.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL) / VOL. II. 10; lines 6259-6449 confidence: high

All things depend from One Source; three are named as God/Father/Good, Cosmos, and man; God contains Cosmos, Cosmos contains man, Cosmos is God's Son, and man is Cosmos's child.

God contains Cosmos and Cosmos contains man; Cosmos is called God's Son and man Cosmos's child.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEM ANDRES, THE SHEPHERD OP MEN 43 / PCEM ANDRES, THE SHEPHERD OF MEN 45 / PCEMANDRES, THE SHEPHERD OF MEN 49 / VOL. 11.; lines 2502-2542 confidence: high

"be to become like unto the Father Himself, to pass / from Sonship into the Perfection of perfection, Identity / or At-one-ment with the Father."

The passage explicitly describes passing from Sonship into identity or at-one-ment with the Father.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 15 / PCEMANDRES, THE SHEPHERD OP MEN 17 / VOL. II. / P(EM ANDRES, THE SHEPHERD OF MEN 19; lines 1231-1294 confidence: medium

The hymn addresses God as holy, Father of the universals, as one whose Will works by Powers, who wills to be known, and who made things consist by Word.

God is called Father of the universals and Father; the ignorant are called God's sons; the speaker calls himself the Father's Man and seeks to be holy as the Father is holy.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27; lines 1556-1634 confidence: high

The Light is described as Child of the supreme Trinity: First Man, Second Man, and Holy Spirit or First Woman; the Fire of Desire or Cry of Darkness is checked or quenched by Light fashioning substance into cosmos, and another vision has the finished cosmos full of Light and nowhere Fire.

The Light is Child of the supreme Trinity, and the Light-Word is Son of God and Son of Great Mind.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 31 / PCEMANDRES, THE SHEPHERD OF MEN 33 / PCEMANDRES, THE SHEPHEED OF MEN 35 / PCEM ANDRES, THE SHEPHERD OF MEN 37; lines 1967-2006 confidence: high

The teaching is said to concern what is "beyond the Fate" and to hold that oppositions are illusory; man can transcend limitations into the freedom of the Sons of God and is Son of God co-equal with Him.

Man is described as Son of God and co-equal with Him.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29; lines 1637-1715 confidence: medium

Logos and Light or Mind are said to be apparently separate but actually one; the Son is one with the Father beyond opposites, and the Logos comes forth while remaining with the Father as emanation.

The Logos comes forth yet remains with the Father; apparent distinction is resolved in unity beyond opposites.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) POEMANDKES, THE SHEPHERD / OF MEN / PCEMANDRES, THE SHEPHERD OF MEN 5 / POEMANDRES, THE SHEPHERD OF MEN 7; lines 734-812 confidence: high

All-Father Mind, being Life and Light, brings forth Man coequal to himself, loves him as his own child and image, and bestows all his formations on him.

All-Father Mind brings forth Man as coequal, calls him his child, and Man is the image of his sire.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39 / PCEMANDRES, THE SHEPHERD OP MEN 41 / PCEM ANDRES, THE SHEPHERD OP MEN 43; lines 2216-2297 confidence: high

The alter-egos of the Individual Ego, or purified personalities that form its membership, surrender into union or transcendent separation, blend with all while losing nothing, and become powers or energies of a New Man, the true Son of Man.

The passage repeatedly uses sonship language: New Man as true Son of Man, Sonship of the Divine, and the Shepherd as Son of the Father.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13457-13626 confidence: medium

The supplied note quotes the Greek original: the Lord and Maker makes the second God, the Visible and Sensible, finds Him fair and good, marvels at Him, and loves Him as His Son; the note adds a comparison to Plato, Timaeus 37d.

The editorially quoted Greek original describes the Lord and Maker making a second God and loving Him as His Son.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 297 / COMMENTAEY / THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301; lines 12787-12871 confidence: high

The true King section states that the King's subjects are his children, an Egyptian or divine-kingship idea; the King contains them as members or cells of his true Body, the nation is the King, and victory belongs to his virtue.

The true King is described as father of his subjects, as containing them within himself, and as identical with the nation whose victory is credited to his virtue.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10748-10915 confidence: medium

The New Birth is called the Essential Birth and is described as the birth of the Essential Man, the God, Son of the One.

The New Birth is characterized as the Essential Birth of the Essential Man, the God, Son of the One.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10917-11018 confidence: high

The commentary says the Universe outbreathes through Reason or Logos as the manifestation of God’s Will; Logos is Son, Will is Mother, and God is Father. It also says the Universe inbreathes through Man.

Logos is called Son, Will Mother, and God Father; Tat is conceived as Child of God; the Oxyrhynchus comparison also speaks of Sons of the Father.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10917-11018 confidence: high

Tat has passed from “Hearer” to “Knower” and is called a true Gnostic: “Thou hast become a Knower of thyself, and of our Sire.”

Tat becomes a Knower of himself and the Sire, and the passage compares this to an Oxyrhynchus saying about knowing oneself as a Son of the Father.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SERMOK ON THE MOUNTAIN 243 / CORPUS HEEMETICUM XIV. (XV.) / VOL. II, 257 17 / LETTER OF HERMES TO ASOLEPIUS 259; lines 11089-11167 confidence: high

The passage says it is fitting to comprehend the divine, to marvel, to count oneself blessed, and to have learned to know one’s Sire.

The passage connects comprehension and marvel with being blessed through learning to know one’s Sire, and names the divine as Father.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) TO ASCLEPIUS 63 / TO ASCLEPIUS 65 / VOL. II. 5 / TO ASCLEPIUS 67; lines 3248-3308 confidence: medium

The other name of God is Father, because he is the one who makes all; the part of father is to make.

God is explicitly named Father because he is the maker of all.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) TO ASCLEPIUS 67 / COMMENTAKY / TO ASCLEPIUS 69 / TO ASCLEPIUS 71; lines 3408-3490 confidence: medium

The Bodiless, Mind, Reason, or Logos is described as that in which all things live and move, Infinite Space itself, the Container of all things, the Spouse or Son of Deity, Wisdom, Good and Truth, Light of light, Life of life, and Archetype of Soul.

The passage identifies the Logos with Wisdom and calls it the Spouse or Son of Deity.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. -11, 19 / THE ENCOMIUM OF KINGS 291 / THE ENCOMIUM OP KINGS 293 / THE ENCOMIUM OF KINGS 295; lines 12540-12615 confidence: high

The passage says ten thousand tongues and voices would be fitting to bless the all-pure God, Father of souls; newborn babes cannot sing their father’s glory fully, but thank him according to their strength and are pardoned.

God is called Father of souls; newborn babes and children illustrate human weakness and dependence in praising the Father.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. 11. 7 / COEPUS HEEMETICUM V. (VL) / THOUGH UNMANIFEST GOD IS MOST MANIFEST 101 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 103; lines 4614-4689 confidence: high

“What mother, or what sire, save God alone, unmanifest, who hath made all things by His Will?”

God is explicitly called Father of all, and the passage asks what mother or sire made the body before answering God alone.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. 11. 7 / COEPUS HEEMETICUM V. (VL) / THOUGH UNMANIFEST GOD IS MOST MANIFEST 101 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 103; lines 4614-4689 confidence: medium

“What mother, or what sire, save God alone, unmanifest, who hath made all things by His Will?”

The passage asks what mother or sire made the body and answers God alone; a nearby translator note links the conceiving and making sentence with male and female energies of the Divine Parent.
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gnostic

Fragments of a Faith Forgotten APELLES / THE BASILIDIAN GNOSIS / XX. FRAGMENTS OF A FAITH FORGOTTEN. / THE VALENTINIAN MOVEMENT; lines 848-909 confidence: medium

“Creation of the First Race of Mankind,” “Pure in Heart,” “Perfect Man,” and “Ye are Sons of God.”

The heading “Ye are Sons of God” names a filial relationship to God.
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Fragments of a Faith Forgotten BARDESANES. 397 / BARDESANES. 399 / BARDESANES. 401 / BARDESANES. 403; lines 20833-20910 confidence: high

Ephraim is reported as accusing Bardaisan of teaching Seven Essences, denying resurrection, teaching a divine Mother with the Father of Life giving birth to the Son of the Living, and believing in lesser eternal beings subordinate to the supreme God.

The divine Mother and Father of Life are said to give birth to the Son of the Living.
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Fragments of a Faith Forgotten BARDESANES. 401 / BARDESANES. 403 / BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY.; lines 20944-20986 confidence: medium

The hymn opens with the speaker as a little child dwelling in a kingdom, in the Father's house, and delighting in the wealth and glories of nurturers.

The speaker is a child in a kingdom and the Father's house; the editorial note identifies the East as a spiritual realm, either the Pleroma or Ogdoad.
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Fragments of a Faith Forgotten BARDESANES. 403 / BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407; lines 20989-21092 confidence: medium

The speaker’s robe and purple toga are made; a compact is written in his heart: if he goes down into Egypt and brings the pearl from the sea near the serpent, he will put on the robe and inherit the kingdom with his Brother.

The speaker receives a loving commission from unnamed royal figures, later remembers himself as a son of kings, and is promised inheritance in their kingdom.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 545 / THE UNTITLED APOCALYPSE. 547 / FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 549; lines 27116-27164 confidence: medium

Items 5-8 name the fifth through eighth Depths as All-holy, Silence, a Gate with no substance, and Forefather, each the origin of corresponding Holiness, Silence, Substances, or Forefathers.

The passage uses Forefather, All-father-Self-father, Father, and Mother of all Aeons language to describe cosmic principles and relations.
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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

Leou gives rise to emanations through the Father's command; these become fathers of treasures and are called leou. Jesus as Logos effects the ordering, and the True God is father of the fatherhoods, a direct emanation from the Father, and source of later emanation.

The Father commands emanation; leou produces emanations who become fathers of treasures; the True God is father of all fatherhoods and a direct emanation from the Father.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 533 / BOOK OF THE GREAT LOGOS. 535 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 537; lines 26603-26694 confidence: low

"From these orders I will take Twelve and range them for Myself, that they may serve Me."

Jesus says he will take Twelve from the orders and arrange them for himself so that they may serve him; the passage also relates this to prototypes of disciples in commentary.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 537 / BOOK OF THE GREAT LOGOS. 539 / BOOK OF THE GREAT LOGOS. 541 / BOOK OF THE GREAT LOGOS. 543; lines 26865-26903 confidence: high

The hymn says God withdrew into himself and his Truth except for one Little Idea, whose space is the shining Light-world within the Father; this Light is Jesus, the Father's one emanation and perfect likeness.

The hymn identifies Jesus as the Light, the one emanation of the Father, and the perfect likeness and whole image of God.
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Fragments of a Faith Forgotten EXTRACTS FROM BOOKS OF THE SAVIOUR. 517 / SUMMARY OF THE FRAGMENTS / OF THE BOOK OF -THE GREAT LOGOS / ACCORDING TO THE MYSTERY.; lines 25774-25812 confidence: medium

Jesus is described as Saviour of Souls and Logos of Life, sent by the Father from the Light-world to mankind; he teaches the disciples one doctrine in which all Gnosis dwells.

Jesus is sent by the Father from the Light-world to mankind and teaches the disciples the doctrine in which all Gnosis dwells.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE NAASSENI. 205 / THE PERAT.E. 207 / THE PERAT.E. 209; lines 13130-13209 confidence: medium

The universe is figured as triple: Father, Son, and Matter or Hyle; the Son, the fashioning Logos, stands between the immovable Father and moving Matter.

The Son/Logos stands between Father and Matter, receives powers from the Father, and casts them into Matter so that the formal world is produced.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555; lines 27383-27465 confidence: medium

The hymn says the speakers saw the Father and Mother through the Logos; the Mother is Conceiver and Gnosis, and the Image mediates reception of the unfading wreath.

The passage names Father and Mother figures, describes a Perfected One receiving Son-ship, and later calls the Logos-Creator Father of believers.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 513 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 515; lines 25644-25686 confidence: medium

The Father sends the Holy Spirit to Jesus in the form of a dove.

Jesus states that his Father sent him the Holy Spirit in the form of a dove.
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Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. 419 / FROM THE ACTS OF THOMAS. / FROM THE ACTS OF THOMAS. 421 / FROM THE ACTS OF THOMAS. 423; lines 21716-21802 confidence: medium

"Come Holy Dove, mother of two young twins; come Hidden Mother, revealed in deeds alone!"

The Holy Dove is called mother of two young twins, and the commentary identifies her as Sophia or World-soul with two daughters.
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Fragments of a Faith Forgotten GREECE. 57 / EGYPT. / EGYPT. 59 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 7328-7373 confidence: medium

Mystics are said to devote their inner strivings to the 'Birth of Horus,' which is presented as shadowing the spiritual birth of man, who becomes a god and son of the Father.

Spiritually born man becomes a god and a son of the Father.
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Fragments of a Faith Forgotten HERACLEON. / BARDESANES. / BARDESANES. 393 / BARDESANES. 395; lines 20512-20599 confidence: medium

Three hymn scraps are quoted: one invokes a fountain of joy, a gate opened to the Mother, divine beings who measured and founded it, and Father and Mother who sowed and made it fruitful; the others mention a daughter/sister and a young maiden or daughter at a banquet.

The hymn says Father and Mother in their union have sown and made the place fruitful.
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Fragments of a Faith Forgotten HERACLEON. / BARDESANES. / BARDESANES. 393 / BARDESANES. 395; lines 20512-20599 confidence: medium

Three hymn scraps are quoted: one invokes a fountain of joy, a gate opened to the Mother, divine beings who measured and founded it, and Father and Mother who sowed and made it fruitful; the others mention a daughter/sister and a young maiden or daughter at a banquet.

The fragments mention daughter and sister relations, and Mead interprets one fragment as the Divine Mother addressing the elder daughter, Wisdom above in the Pleroma.
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Fragments of a Faith Forgotten INDEX. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 4312-4465 confidence: medium

The Son entry lists alone-begotten, of God, of man, of father, and of living; the Sons entry lists sons of Adam, God, light, Satan, the man, and the pleroma.

The Son and Sons entries include Son of God, Son of father, sons of God, and related sonship categories; the Sonship entry includes a saviour of the sonship and second/third sonship.
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Fragments of a Faith Forgotten INDEX. / INTRODUCTION. / PROLEGOMENA. / PROLEGOMENA. 5; lines 5103-5185 confidence: high

The Sun of Truth is said to be one, its rays to stream into minds and hearts, and God as common Father to love his children at all times and in all lands.

The passage explicitly invokes the Fatherhood of God, the common Father, and his children in all lands and times.
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Fragments of a Faith Forgotten MARCION. / MARCION. 243 / MABCION. 245 / MAECION. 247; lines 14587-14680 confidence: high

The Good God looks from Heaven, sees human misery through Hyle and the Creator, takes compassion, and sends His Son to take servant form, heal, restore sight, raise the dead, and perform miracles without reward.

The Good God sends His Son to deliver humans, and the freed souls are brought up to the Father.
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Fragments of a Faith Forgotten NOTES ON THE A. AND B. CODICES. 575 / NOTES ON THE A. AND B. CODICES. 577 / NOTES ON THE A. AND B. CODICES. 579 / THE AKHMIM CODEX.; lines 28400-28476 confidence: medium

John says, "I went away from the temple to the mountain unto a solitary place," was sorrowful, and asked how the Saviour was chosen, why he was sent to the world by his Father, who the Father is, and what is the formation of the aeon to which "we shall go."

John asks why the Saviour was sent to the world by his Father and asks who the Father is.
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Fragments of a Faith Forgotten PHILO ON THE CONTEMPLATIVE LIFE. 71 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 73 / PHILO ON THE COMTEMPLATIVE LIFE. 75; lines 7978-8058 confidence: medium

“Their longing is not for mortal children, but for a deathless progeny ... when the Father has implanted in it those spiritual light-beams.”

The God-loving soul is said to bring forth deathless progeny when the Father implants spiritual light-beams.
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Fragments of a Faith Forgotten PTOLEMY. 385 / PTOLEMY. 387 / FRAGMENTS OF A FAITH FORGOTTEN. / PTOLEMY. 389; lines 20283-20355 confidence: medium

God, Beginning, and Logos are distinguished and then identified; the Son or Beginning or Mind and the Logos emanate from the Father and are at-oned with Him.

The Father is the source, and the Son or Beginning or Mind is described as emanating from Him and being in and from Him.
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Fragments of a Faith Forgotten PTOLEMY. / PTOLEMY. 385 / PTOLEMY. 387 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 20233-20280 confidence: high

The Beginning is the first principle brought into being by God; the Father emanated all things in it "in germ, or potentially," and it is called Mind, Son, and Alone-begotten.

The Beginning is called Son and Alone-begotten, explained as brought forth by the Father alone.
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Fragments of a Faith Forgotten SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12291-12317 confidence: high

The Unutterable Depth contains the First Man/Father, the Son/Second Man, and the Holy Spirit, called the First Woman or Mother of all living.

The passage names Father/First Man, Son/Second Man, and Mother/First Woman in the primordial divine setting.
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Fragments of a Faith Forgotten SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12291-12317 confidence: medium

Through contact with the Space-Waters, Sophia has generated a son, the chief Creative Power of the Sensible World; the supplied excerpt ends mid-sentence.

Sophia generates a son by contact with the Space-Waters; he is described as the chief Creative Power of the Sensible World.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597 / SOME FORGOTTEN SAYINGS. 599 / SOME FORGOTTEN SAYINGS. 601; lines 29316-29396 confidence: medium

The saying urges the hearers to know themselves and says they will know they are sons of the Father and are in, or are, the City of God; the text is fragmentary.

The saying urges self-knowledge and says the hearers will be aware that they are sons of the Father.
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Fragments of a Faith Forgotten SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329 / THE SOPHIA-MYTHUS. 335 / THE SOPHIA-MYTHUS. 337; lines 18200-18274 confidence: medium

Mind-and-Truth sees its creation become creator, thanks the Father of all, offers ten aeons as the perfect number, and the Father emanates roots through the first syzygy.

The Father emanates roots through the first syzygy, and Word-and-Life emanates Man-and-Church; the passage also uses father-mother language for Mind-and-Truth.
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Fragments of a Faith Forgotten SYNOPSIS OF CONTENTS. XXV11. / XXV111. FRAGMENTS OF A FAITH FORGOTTEN. / SELECTIONS FROM THE UNTITLED APOCALYPSE / XXX. FRAGMENTS OF A FAITH FORGOTTEN.; lines 1527-1567 confidence: medium

Entries include “The Ladder of Purification,” “The Son of God,” and “Hymn to the Light.”

The heading “The Son of God” explicitly uses a divine filial title.
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Fragments of a Faith Forgotten SYNOPSIS OF CONTENTS. / MARCION / APELLES / THE BASILIDIAN GNOSIS; lines 740-845 confidence: medium

"THE BASILIDIAN GNOSIS"; "Basilides and his Writings"; "The Divinity beyond Being"; "Ex Nihilo"; "The Sonship"; "The Holy Spirit"; "The Great Ruler".

The headings include 'The Sonship' and 'The Sons of God.'
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Fragments of a Faith Forgotten THE AKHMIM CODEX. / THE AKHMIM CODEX. 581 / THE AKHMIM CODEX. 583 / THE AKHMIM CODEX. 585; lines 28648-28726 confidence: medium

In the Irenaeus account, Thought asks for Foreknowledge, Foreknowledge asks for Incorruptibility, Life Eternal follows, Barbelo generates a Light, and the Father anoints it with goodness to make it perfect; this is called Christ.

Barbelo generates or gives birth to the Light-spark, who is identified as the Alone-begotten, first-born Son, and Christ.
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Fragments of a Faith Forgotten THE AKHMIM CODEX. 589 / THE AKHMIM CODEX. 591 / SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS.; lines 28954-29035 confidence: medium

“Wisdom sendeth forth her children.”

Wisdom is personified as a feminine figure who sends forth her children.
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Fragments of a Faith Forgotten THE AKHMIM CODEX. 591 / SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595; lines 29038-29133 confidence: medium

The addressees are told not to call anyone Father on earth, where there are rulers only; the Father in heaven is the source of every descent in heaven and on earth.

The Father is in heaven as the source of every descent, and he wills the sinner's repentance rather than chastisement.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 257 / THE BASILIDIAN GNOSIS. 259 / THE BASILIDIAN GNOSIS. 261 / THE BASILIDIAN GNOSIS. 263; lines 15228-15313 confidence: high

The Great Ruler “brought into existence from the universal Seed, a Son far better and wiser than himself”; this had been predetermined by the God beyond being.

The Great Ruler brings forth a Son better and wiser than himself, seats him at his right hand, and receives energy and ideas from him in creation.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 265 / THE BASILIDIAN GNOSIS. 269 / THE BASILIDIAN GNOSIS. 271 / THE BASIL1DIAN GNOSIS. 273; lines 15639-15714 confidence: medium

Man is called the crown of the world-process; the perfected man, Christ the Saviour, is called the crown of manhood and manifestation of Deity, the Sonship.

The perfected man, Christ the Saviour, is described as the manifestation of Deity, the Sonship.
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Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411 / THE HYMN OF THE ROBE OF GLORY. 413; lines 21302-21414 confidence: medium

The narrator clothes himself, ascends to the gate of salutation and homage, bows to the Majesty of his Father who sent the robe, notes fulfilled commandments and promise, mingles with princes and nobles, and is with the Father in his kingdom.

The narrator refers to his Father, the Father having sent the robe, the Father receiving him, and the narrator being with him in his kingdom.
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Fragments of a Faith Forgotten THE NAASSENI. 205 / THE PERAT.E. 207 / THE PERAT.E. 209 / THE PER AT.E. 211; lines 13212-13277 confidence: medium

"The sun is the Father, the moon is the Son, and the earth is Matter." The moon is also figured as a serpent because of its path and phases.

The passage explicitly identifies the sun as Father and the moon as Son within a cosmic scheme that also includes earth as Matter.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 505 / EXTRACTS FROM BOOKS OF THE SAVIOUR. 507 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 509; lines 25351-25391 confidence: medium

The narrator describes ceremonies and invocations; Jesus stands by the Sea of the Ocean with male and female disciples and prays to the Father, Father of all fatherhood, Boundless Light, using mystic vowels, formulae, and names.

Jesus prays to the Father/Boundless Light on behalf of disciples whom he says he has brought into the Father's presence.
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Fragments of a Faith Forgotten THE SETHIANS. / THE SETHIANS. 215 / THE DOCET.E. 217 / THE DOCET.E.; lines 13430-13501 confidence: medium

The self-generable aeons unite to produce from the One Virgin, identified as ideal cosmic substance, the Alone-begotten Saviour of the universe, the perfect aeon.

The host of aeons produces the Alone-begotten Saviour from the One Virgin, glossed as ideal cosmic substance.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 339 / THE SOPHIA-MYTHUS. 341 / THE SOPHIA-MYTHUS. 343 / THE SOPHIA-MYTHUS. 345; lines 18514-18592 confidence: medium

The aeons in the Pleroma are in peace and harmony and agree to emanate one aeon, the Common Fruit of the Pleroma, as a sign of unity, unanimity, and peace and as an offering to the Father.

The thirty aeons offer a single common fruit to the Father; the emanated figure is the Common Fruit of the Pleroma and is described as child of the whole Pleroma.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 345 / THE SOPHIA-MYTHUS. 347 / THE SOPHIA-MYTHUS. 349 / THE SOPHIA-MYTHUS 351; lines 18760-18835 confidence: medium

The Workman emanates souls and is the substance of souls; the former is Abraham and the latter the children of Abraham; Mead notes this would explain the expression Abraham's bosom.

The Workman or substance of souls is called Abraham, while the souls are called children of Abraham.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 347 / THE SOPHIA-MYTHUS. 349 / THE SOPHIA-MYTHUS 351 / THE SOPHIA-MYTHUS. 353; lines 18838-18912 confidence: high

Jesus is said not to be born of the Highest alone but of Holy Spirit or Wisdom and of the Workman; the Workman furnishes his body, the Holy Spirit supplies essence or substance, and Jesus is a heavenly word born from the Ogdoad through Mary.

Jesus is described as the new man whose body is furnished by the Workman and whose essence is supplied by Holy Spirit or Wisdom, making him a heavenly word born from the Ogdoad through Mary.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 547 / FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 549 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 27167-27214 confidence: medium

The All becomes joyous with the Father and brings forth myriads of aeons, named Births of Joy because the All had joyed with the Father.

The aeons are called Births of Joy because the All had joyed with the Father.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 549 / FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553; lines 27299-27380 confidence: medium

Setheus dwells in the Shrine as King and God, is called Logos-Creator and Creative Mind, commands the All, and is adored by the creature as God, Lord, and Saviour.

The praise addresses the Son hidden in Setheus as the Alone-begotten, Light, Life, and Grace, while Setheus is also described in relation to God the Father.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557; lines 27468-27549 confidence: high

Myriads of glories, angels, archangels, and ministers are given to serve Him; He receives authority, creates a mighty Aeon with Pleroma and Sanctuary, places powers there, and receives the crown of Fatherhood from the hidden Father.

The hidden Father establishes Him as father of those who arose after Him, and He addresses them as children in whom Christ is to be formed.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559 / THE UNTITLED APOCALYPSE. 561; lines 27638-27719 confidence: high

The hymn calls the addressee "Boundless," "Depth," "Unknowable," says the addressee is the "space of all," and asks for orderings for the world and regulations for the offspring.

The hymn asks for orderings and regulations for the Mother's offspring, prays for Sophia's sake, and asks that the offspring know the Saviour.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559 / THE UNTITLED APOCALYPSE. 561; lines 27638-27719 confidence: medium

The hymn describes the addressee as creator of unmanifested entities, the one who can manifest them for Sophia's sake, the revealer to hidden worlds, and the one who brought them to birth in an incorporeal body and begot the Man in self-born Mind, Reflection, and Conception.

The Man is begotten in Mind, formed by Reflection, given all things, clothed with creation, and commanded to manifest so the addressee may be known through him.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 559 / THE UNTITLED APOCALYPSE. 561 / THE UNTITLED APOCALYPSE. 563 / THE UNTITLED APOCALYPSE. 565; lines 27831-27901 confidence: high

The Heavenly Man and Lord of the Pleroma is sung; the Father seals him as Son; the Name moves beings inwardly to see the Invisible Unknowable and praise the three who are one.

The Father is said to have sealed the Heavenly Man as His Son.
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Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411; lines 21205-21299 confidence: high

"I began to charm him, / The terrible loud-breathing serpent"; the speaker names Father, next in rank, and Mother, then "snatched away the pearl."

The speaker is sent to Egypt, takes the pearl, and turns back toward the Father's house and the home in the East.
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Fragments of a Faith Forgotten VALENTINUS. 297 / VALENTINUS. 299 / VALENTINUS. 301 / VALENTINUS. 303; lines 16833-16910 confidence: high

"From the very beginning have ye been immortal and children of life"; the hearers are "Sons of God" and death is to "die in you" as they "dissolve the world" without being dissolved.

The homily directly calls the addressed audience immortal, children of life, and sons of God.
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Fragments of a Faith Forgotten VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329 / THE SOPHIA-MYTHUS. 335; lines 18119-18197 confidence: high

A Gnostic manuscript says that in the beginning nothing created existed; the Father was alone, increate, without space or time, without counsel, and at rest in himself.

The solitary Father, described as all love, creates by emanating and generating Mind-and-Truth.
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Fragments of a Faith Forgotten XX. FRAGMENTS OF A FAITH FORGOTTEN. / THE VALENTINIAN MOVEMENT / SYNOPSIS OF CONTENTS. XXI / HIPPOLYTUS' ACCOUNT OP ONE OF THE VARIANTS; lines 938-980 confidence: medium

The contents list includes headings for the Father of All, Parents of the Aeons, Names of the Aeons, and World-Mother.

The headings name the Father of All, Parents of the Aeons, Aeons, and the Only-begotten.
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Fragments of a Faith Forgotten XXXIX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 3019-3150 confidence: medium

The Jesus index entry lists baptism, cosmic, hymn, Mary as mother, “my brother,” mysteries, “our God,” son of Mary, six-lettered name, and “twin of,” among other topics.

The Jesus entry includes Mary as mother and Jesus as son of Mary, while the same entry also includes “our God.”
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Pistis Sophia INTRODUCTION / THE FIFTH DOCUMENT / INDEX OF PSALMS AND ODES / INDEX; lines 10260-10594 confidence: medium

“Child of the child (Twin Saviour), 2, 9, 96, 115”.

The index gives Child of the child with the parenthetical gloss Twin Saviour, and separately indexes Father and fatherhood language.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1438-1507 confidence: high

The Supreme God is “all Love”; Nous comes first, then Logos, then Anthropos, with named spouses or syzygy partners.

The passage presents a sequence of divine generation from the Supreme God to Nous, Logos, and Anthropos, followed by further divine groups.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1509-1581 confidence: high

Irenaeus and Tertullian report that some Valentinians explained the Supreme Ogdoad’s names as figurative stages by which Divine Nature became appreciable: Father, Truth, Man, and Church are explained through divine thought, true offspring, human form, and chosen attributes.

The passage reports a Valentinian interpretation in which divine names arise from steps by which Divine Nature becomes appreciable, including God’s production of offspring and the Godhead’s three successive stages of emanation.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1509-1581 confidence: medium

The passage says the Demiurge or Architect of the Universe was brought into being by Sophia, Matter is his creation, and the divine spark in man comes from Sophia Without, who depends on Sophia within the Pleroma.

Sophia brings the Demiurge into being; the Demiurge creates Matter; the divine spark in man comes from Sophia Without, who depends on Sophia within the Pleroma.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4750-4833 confidence: medium

Jesus addresses Maria as his mother and commands her to say the meaning of the word prophesied by David.

Maria is identified as Jesus' mother, Jesus is addressed as her son and Saviour, and Maria explains powers that sojourned in her and came forth in relation to Jesus and mercy toward humankind.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4914-4970 confidence: medium

The speaker says a power from the Height, identified with himself, was dispatched by his Father to deliver Pistis Sophia from Chaos.

The speaker says his Father dispatched him to deliver Pistis Sophia, and Gabriel and Mikhael act through the command of the Father.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 563-649 confidence: medium

Jesus flies into the Height, returns in three dazzling vestures, explains the higher powers placed in the mothers of himself and the disciples, and says Elijah's soul became incarnate in John the Baptist.

Jesus states that he provided for the births of himself and his disciples by casting powers from higher parts of the Kerasmos into their mothers instead of material souls from star-rulers.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 651-733 confidence: medium

The First Mystery is described as the first Being from the Ineffable One, a Twin Mystery or Father and Son, with an inward aspect contemplating the Ineffable One and an outward Son sent to earth as Jesus.

The First Mystery is described as a Twin Mystery or Father and Son, with inward and outward aspects.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9083-9141 confidence: high

The speaker invokes a prior saying about forsaking father and mother and following him, then states that this means forsaking Ruler parents so the hearers may become sons of the First Mystery.

The passage interprets forsaking father and mother as forsaking Ruler parents so that the hearers may become sons of the First Mystery.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9822-9877 confidence: medium

Jesus invokes his Father with exalted titles and names, invokes the forgivers and purifiers of unlawfulness, and asks that the disciples' souls be forgiven, purified, and made worthy to be numbered in the kingdom of his Father.

Jesus repeatedly addresses the invoked deity as his Father and asks that the disciples who followed him be forgiven and admitted to the Father's kingdom.
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celtic irish

Gods and Fighting Men BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5669-5774 confidence: low

Cumhal, head of the Fianna, is killed by the sons of Morna; Muirne cannot keep her child Finn, and Bodhmall and Liath Luachra take him away to care for him.

Muirne is genealogically linked to Nuada of the Tuatha de Danaan and to Ethlinn, mother of Lugh, and the treasure-bag passes from Manannan to Lugh to Cumhal.
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Gods and Fighting Men BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3158-3248 confidence: medium

The Dagda brings builders Garbhan and Imheall to build a rath around his son's grave; Garbhan shapes stones, Imheall sets them and closes the top with a slab; the Hill of Aileac is named for sighs, stone, and the Dagda's bloody tears for his son.

The Dagda encloses his son's grave with a rath and sheds tears of blood for the son's death.
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Gods and Fighting Men BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3158-3248 confidence: high

The Dagda has Garbhan and Imheall build a stone rath around his son's grave at Aileac and sheds tears of blood for the son.

The Dagda has a rath built around his son's grave and sheds tears of blood for the son.
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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 2511-2568 confidence: medium

Lugh's mother Ethlinn comes to Teamhair after the battle and is given in marriage to Tadg; their children are Muirne, mother of Finn, and Tuiren, mother of Bran.

The passage identifies Lugh's mother Ethlinn, her marriage to Tadg, and descendants including Muirne, Finn, Tuiren, and Bran.
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Gods and Fighting Men CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2571-2647 confidence: medium

Lugh was seen again at the time of Cuchulain's birth and later watched over Cuchulain during a three-day sleep in the War for the Bull of Cuailgne.

Lugh is said to have kept watch over Cuchulain during his three-day sleep.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1089-1182 confidence: medium

A Druid foretells that Balor will die by his own grandson.

A Druid foretells Balor's death by his grandson, after which Balor confines his only daughter to prevent contact with men.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1089-1182 confidence: medium

A Druid foretells that Balor will die by his own grandson; Balor shuts his only child Ethlinn in the tower with twelve women and commands them never to let her see or hear the name of a man.

A Druid foretells that Balor will die by his grandson, and Balor confines his only daughter Ethlinn in the tower, forbidding her to see a man or hear the name of a man.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1267-1358 confidence: medium

Balor asks who the young man is; Ceithlenn says she knows him as the son of their daughter and says it was foretold that from his coming into Ireland the Fomor would never have power there again.

Ceithlenn identifies Lugh through descent from Balor's daughter and says it was foretold that from his coming to Ireland the Fomor would never have power there again.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1267-1358 confidence: medium

Balor asks who the young man is; Ceithlenn identifies him as the son of their daughter and says prophecy foretold the Fomor would lose power in Ireland from his arrival.

Ceithlenn identifies Lugh as the son of their daughter and says it was foretold that from his coming to Ireland the Fomor would never again have power there.
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Gods and Fighting Men CHAPTER II. CAEL AND CREDHE / CHAPTER III. CONN CRITHER / CHAPTER IV. GLAS, SON OF BREMEN / CHAPTER V. THE HELP OF THE MEN OF DEA; lines 7362-7455 confidence: medium

Bodb Dearg first says the Tuatha de Danaan are not bound to help Ireland; Dolb answers that Irish leaders have wives, mothers, foster-mothers, or sweethearts among the Tuatha de Danaan and have helped them in need; Bodb accepts and summons them.

Dolb argues that Irish leaders have wives, mothers, foster-mothers, or sweethearts among the Tuatha de Danaan and that Ireland has helped them before; Bodb then gathers the Tuatha de Danaan.
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Gods and Fighting Men CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA; lines 3051-3156 confidence: medium

The Dagda does not take revenge for losing the Brugh. Later Corrgenn visits with his wife, suspects wrongdoing with Aedh, a son of the Dagda, and kills Aedh before the Dagda.

Aedh, a son of the Dagda, is killed before his father; the Dagda does not immediately take revenge.
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Gods and Fighting Men CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG / CHAPTER IV. THE MORRIGU / CHAPTER V. AINE; lines 3314-3340 confidence: medium

Aine is introduced; some say she is Manannan's daughter, others the Morrigu herself; a stone called Cathair Aine belongs to her.

The passage reports alternative traditions in which Aine is Manannan's daughter or the Morrigu herself.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1361-1459 confidence: medium

Lugh meets Cian, Cu, and Ceithen, who offer to keep off a hundred enemies each; Lugh asks instead that they gather the Riders of the Sidhe to him.

Cian is Lugh's father, belongs to a family in enmity with the sons of Tuireann, and says that the killing will be made known to his son and require an exceptional fine.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1361-1459 confidence: medium

Lugh meets his father Cian and Cian's brothers Cu and Ceithen, the three sons of Cainte; they offer battle aid, but Lugh asks them to gather the Riders of the Sidhe.

Cian is identified as Lugh's father and says that the means of his killing will tell the deed to his son.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1461-1563 confidence: high

After the battle Lugh asks whether his father was seen, vows not to eat or drink until he learns how his father died, and travels with the Riders of the Sidhe to the place where Cian had taken pig shape.

Lugh vows not to eat or drink until he learns by what death his father died, discovers the body, mourns, and later asks the assembly about vengeance for a father’s killer.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1461-1563 confidence: high

After the battle Lugh asks about his father and vows to take no food or drink until he knows by what death his father died.

Lugh vows to learn how his father died, uncovers and mourns the wounded body, and later asks the assembly what vengeance is due for killing a father.
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Gods and Fighting Men CHAPTER IV. OISIN'S LAMENTS / NOTES / I. THE APOLOGY / II. THE AGE AND ORIGIN OF THE STORIES OF THE FIANNA; lines 15434-15521 confidence: medium

Some storytellers "made the mother of Lugh of the Long Hand the grandmother of Finn" and gave Finn "a shield soaked with the blood of Balor."

Finn is linked by storytellers to Lugh through Lugh's mother as Finn's grandmother, and the writer says there is evidence for Finn being of the blood of the gods.
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Gods and Fighting Men CHAPTER IV. OISIN'S LAMENTS / NOTES / I. THE APOLOGY / II. THE AGE AND ORIGIN OF THE STORIES OF THE FIANNA; lines 15434-15521 confidence: medium

Some storytellers made "the mother of Lugh of the Long Hand the grandmother of Finn" and gave Finn "a shield soaked with the blood of Balor."

Some storytellers make Lugh's mother the grandmother of Finn, and the narrator says there is evidence for Finn being of the blood of the gods.
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Gods and Fighting Men CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT; lines 11557-11655 confidence: medium

Angus Og learns at Brugh na Boinne of Diarmuid's danger, comes unseen, speaks kindly, offers concealment under his cloak, and Diarmuid asks him to take Grania while he stays.

Angus Og is described as Diarmuid's former guardian and dear foster-father, learns of his danger, and comes to help.
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Gods and Fighting Men CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 12985-13086 confidence: medium

Angus says he had watched and protected Diarmuid every night since bringing him to Brugh na Boinne as a nine-month-old until the previous night; he says Diarmuid's blood has been shed by the Boar, calls Finn's action treachery, and orders the body taken to the Brugh, promising either to bring Diarmuid back to life or put life into him so he can speak daily.

Angus says he brought Diarmuid to Brugh na Boinne when Diarmuid was nine months old and watched over him continuously until the previous night.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5034-5139 confidence: high

Aobh bears Fionnuala and Aodh, then Fiachra and Conn, and dies at the birth of the second pair; Lir is nearly overcome with grief except for his love of the children.

Lir’s grief is tempered by his attachment to the four children, he keeps them sleeping in his sight, and he lies among them each morning.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5034-5139 confidence: high

Aobh bears Fionnuala and Aodh, later bears Fiachra and Conn, and dies at their birth; Lir is weighed down with grief but remains attached to the four children.

Lir's grief after Aobh's death is restrained by his attachment to the four children, who sleep in his sight and among whom he lies each morning.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5141-5243 confidence: medium

Lir, sorrowful, travels toward Loch Dairbhreach; Fionnuala sees the horses approaching and identifies the party as Lir and his household.

Lir seeks the missing children, finds them as speaking swans, learns that they are his children, and cries out in grief with his people.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5141-5243 confidence: medium

Lir sorrowfully sets out toward Loch Dairbhreach; the four children see the horses coming, and Fionnuala says the party must be Lir and his household.

Lir comes to the lake, notices the swans speak with living voices, asks about them, and learns they are his own children under enchantment.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5245-5360 confidence: medium

Fionnuala tells Lir the swan-children cannot live with people, but have their language, memory, and the power to sing sweet music.

Lir laments being parted from his children after they have been transformed and cannot live with him on land.
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Gods and Fighting Men CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN / BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID; lines 10465-10539 confidence: medium

Diarmuid is named as son of Bonn, son of Duibhne, and Crochnuit; Bonn is banished when Diarmuid is born, and Angus Og takes the child to rear at Brugh na Boinne.

Diarmuid is taken from his banished father and reared by Angus Og, son of the Dagda, at Brugh na Boinne.
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Gods and Fighting Men CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN / BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID; lines 10465-10539 confidence: medium

Diarmuid is introduced as son of Bonn, son of Duibhne, with Crochnuit as his mother; Bonn is banished from the Fianna, and Angus Og takes Diarmuid to rear him at Brugh na Boinne.

Diarmuid is taken by Angus Og, son of the Dagda, to be reared at Brugh na Boinne, and Angus is said to love him greatly.
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Gods and Fighting Men PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 861-964 confidence: medium

Angus Og, the Dagda's son, sees the Dagda's poor condition, hears about Cridenbel's demands, and gives him three pieces of gold to put into the demanded food portions.

Angus Og, identified as the Dagda's son, twice comes to him with advice during the Dagda's forced labor and food deprivation.
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Gods and Fighting Men PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 966-1069 confidence: high

Elathan appears as a yellow-haired young man with gold-sewn clothes and five gold neck-rings; Eri loves him, weeps when he leaves, and receives a ring to give only to the man it fits.

Elathan gives Eri a ring to give only to the person it fits; it fits Bres, and Elathan recognizes the ring before Eri identifies Bres as his son.
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Gods and Fighting Men PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD; lines 5998-6089 confidence: low

The Fianna welcome him, name him the Little Nut, praise his speech, memory, and music, and some say he is a son of Lugh Lamh-Fada.

The passage reports that some said the Little Nut was a son of Lugh Lamh-Fada.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 193-263 confidence: high

The gods come to Cuchulain as gods to a mortal, although he is the son of one of the greatest gods.

Cuchulain is described as the son of one of the greatest gods, though the gods come to him as to a mortal.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 193-263 confidence: high

The gods come to Cuchulain; he is the son of one of the greatest gods, but his country and theirs are far apart and they come to him as god to mortal.

Cuchulain is called a god's son, and Fianna or royal leaders are said to have wives, mothers, foster-mothers, or sweethearts among the Tuatha de Danaan.
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Heroic Romances of Ireland A. H. LEAHY / IN TWO VOLUMES / VOL. I / PREFACE; lines 503-580 confidence: medium

The remaining romances are said to show beauty; Fraech has a demi-god hero, substantial fairy involvement, human interest, an involved plot, brilliant descriptions, the Connaught palace description, and the parentage of three fairy harpers.

Fraech's hero is called a demi-god, and fairies are said to play a considerable part in the romance.
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Heroic Romances of Ireland A. H. LEAHY / IN TWO VOLUMES / VOL. I / PREFACE; lines 503-580 confidence: medium

The remaining romances are said to show beauty; Fraech has a demi-god hero, substantial fairy involvement, human interest, an involved plot, brilliant descriptions, the Connaught palace description, and the parentage of three fairy harpers.

The passage singles out the parentage of the three fairy harpers as a notable piece of Celtic mythology.
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Heroic Romances of Ireland A. H. LEAHY / IN TWO VOLUMES / VOL. I / PREFACE; lines 503-580 confidence: low

The remaining romances include versions of Etain; Fraech is described as having a demi-god hero, considerable fairy involvement, human interest, the Connaught palace description, and the parentage of three fairy harpers.

The passage names the parentage of the three fairy harpers as a notable piece of Celtic mythology included in Fraech.
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Heroic Romances of Ireland INTRODUCTION / PERSONS IN THE STORY / MORTALS / IMMORTALS; lines 8793-8824 confidence: medium

Froech or Fraech is identified as the son of a Connaught man and a fairy mother.

Froech is described as the son of a Connaught man and a fairy mother, linking a mortal figure to an immortal/fairy parent.
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Heroic Romances of Ireland INTRODUCTION / PERSONS IN THE STORY / MORTALS / IMMORTALS; lines 8793-8824 confidence: medium

Froech/Fraech is described as son of a Connaught man and a fairy mother.

Froech/Fraech is listed as mortal while described as son of a Connaught man and a fairy mother; Befind, his fairy mother, is listed among the immortals.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 8991-9179 confidence: medium

The three strains are named as Sorrow-strain, Joy-strain, and Sleep-strain, the Chants of Uaithne or Child-birth. Boand from the fairies is their mother, and the Harp of the Dagda is identified as their father or source in the birth narrative.

The three musical strains are described as noble brothers, with Boand from the fairies as mother and the Harp of the Dagda as their father or source.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 8991-9179 confidence: medium

The triad are the Chants of Uaithne: three brothers named Sorrow-strain, Joy-strain, and Sleep-strain; Boand from the fairies is their mother.

The three Chants are brothers named Sorrow, Joy, and Sleep; Boand from the fairies is their mother, and the poem calls them children of the Harp of the Dagda.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 confidence: medium

Fraech says, "My mother, the Fairy, is nigh." He is carried to his kin and dwells with the Sid-Dwellers in the caverns of Croghan's deep Sid; the note explains Sid as the fairy mound.

Fraech identifies his mother as the Fairy and is restored to kin described as Sid-Dwellers or fairy women.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 9726-9866 confidence: medium

Fraech is introduced as son of Idath of Connaught and Befind from the Side, sister to Boand; he is the most beautiful hero of Eriu and Alba, but not long-lived.

Fraech's mother is from the Side, and this maternal connection gives him access to fairy-cattle and other wondrous resources.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 9726-9866 confidence: medium

Fraech is introduced as son of Idath and Befind from the Side, sister to Boand; he is exceptionally beautiful but short-lived, receives twelve white-eared cows from the Sid, keeps a household of fifty sons of kings, and is loved by Findabair because of his fame.

Fraech’s mother is from the Side, and his status, beauty, and short life are introduced alongside this maternal lineage.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF REGAMON / LITERAL TRANSLATION / THE DRIVING OF THE CATTLE OF FLIDAIS / INTRODUCTION; lines 11573-11656 confidence: medium

The Coir Annam entries identify Flidais as a queen of the Tuatha de Danaan, wife of Adammair, and source of the name Buar Flidaise; they state that Nia Segamain was her son, that cows and does were milked daily in his time, and that his mother gave him fairy power.

Coir Annam identifies Flidais as a member of the god-folk and mother of Nia Segamain, and says that the fairy power associated with milking cows and does was given to him by his mother.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 16114-16323 confidence: high

Cuchulain is described as the usual name of the hero Setanta, son of the god Lug and Dechtire, and foster-son of Sualtaim.

Cuchulain is identified as the hero Setanta and as son of the god Lug and Dechtire.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 16117-16326 confidence: medium

Cuchulain is 'the usual name of the hero Setanta; son of the god Lug and of Dechtire, and foster-son of Sualtaim.'

Cuchulain is identified as the hero Setanta and as son of the god Lug and Dechtire.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 16524-16752 confidence: high

"Lug: the divine father of Cuchulain"

Lug is identified as the divine father of Cuchulain.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 16527-16755 confidence: high

"Lug: the divine father of Cuchulain"

The passage explicitly identifies Lug as the divine father of Cuchulain and identifies Manannan as son of Ler, the Irish sea-god.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN / THE GREAT ROUT ON THE PLAIN OF MURTHEMNE FOLLOWETH HERE BELOW; lines 8159-8281 confidence: high

The visitor says, "Thy father from Faery am I, even Lug son of Ethliu," tells Cuchulain to sleep three days and nights, promises to oppose the hosts, cleans his wounds, sings him to sleep, and recites the Spell-chant of Lug.

Lug son of Ethliu identifies himself as Cuchulain's father from Faery and intervenes to help and heal him.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN / THE GREAT ROUT ON THE PLAIN OF MURTHEMNE FOLLOWETH HERE BELOW; lines 8162-8284 confidence: medium

The visitor identifies himself as 'Thy father from Faery ... Lug son of Ethliu,' tells Cuchulain to sleep three days and nights, promises to oppose the hosts, cleans his wounds, sings, and recites Lug's spell-chant.

Lug identifies himself as Cuchulain's father from Faery, promises military aid, and heals Cuchulain's wounds.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 11171-11287 confidence: medium

A note states that Cuchulain was partly of divine birth, son of Lugh lamh-fhada on one side, and also had a mortal father, Sualtaim or Sualtach, on the earthly side.

A passage note identifies Cuchulain as partly divine, son of Lugh on one side, and also having a mortal father.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 11174-11290 confidence: medium

A note states that Cuchulain is partly of divine birth, son of Lugh lamh-fhada, the Irish sun-god, and also has a mortal father, Sualtaim or Sualtach.

A note in the passage says Cuchulain is partly of divine birth as son of Lugh and also has a mortal father, Sualtaim or Sualtach.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 8546-8645 confidence: high

Cuchulinn is described as a god's son who has enjoyed the love of the goddess Fann in Faery.

Cuchulinn is described as a god's son, and Lug is imagined as descending to aid his mighty son.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1493-1622 confidence: high

A noble-looking man visits Fiachna's wife in Rathmore, asks for a meeting, invokes Fiachna's danger, says union will produce a famous son Mongan, and promises to save Fiachna by defeating the warrior at the third hour.

The visitor foretells that union with Fiachna's wife will produce the famous Mongan; the passage later states Mongan is son of Manannan mac Lir while called son of Fiachna.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1493-1622 confidence: high

Fiachna returns home; the woman is pregnant and bears Mongan. Fiachna thanks her, she confesses the events, and the passage states that Mongan is son of Manannan mac Lir though called son of Fiachna; a quatrain names the visitor as Manannan son of Ler.

Mongan is said to be son of Manannan mac Lir though called Mongan son of Fiachna.
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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 9979-10078 confidence: medium

Yima is described as a glorified Adam, the first man to whom Ahura Mazda revealed law, and an abiding representative and guide of humanity.

Yima is described as the first man to whom Ahura Mazda revealed law and as an abiding representative and guide of humanity; the Vendidad says humanity was entrusted to his care.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 1843-1961 confidence: medium

The youth says that a victorious child will be begotten by him and named 'Mongán Find mac Fiachna Finn'; he says he will go in Fiachna's shape and identifies himself: 'misi Mananndn mac Lir.'

The youth identifies himself as Manannan mac Lir, says a victorious child will be begotten by him, and states that the child will be named Mongan Find mac Fiachna Finn and named from Fiachna.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 1963-2072 confidence: medium

Manannán comes for Mongán after three nights, takes him to Tír Tairngire for rearing, and undertakes not to allow his return to Ireland until a set term has elapsed.

Mongán is taken by Manannán shortly after birth to Tír Tairngire for rearing and later returns to participate in Ulster kingship.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 2410-2523 confidence: high

The warrior promises a glorious child named Mongan from Fiachna, says he will go in Fiachna's shape so the wife will not be defiled, identifies as Manannan son of Ler, and promises kingships.

Manannan identifies himself, says he will go in Fiachna's shape, sleeps with Fiachna's wife in that shape, and Mongan is born afterward as the promised child.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 2410-2523 confidence: high

When Mongan is three nights old, Manannan takes him to the Land of Promise to bring him up and vows not to let him return before age twelve.

Manannan takes three-night-old Mongan to the Land of Promise to bring him up and delays his return to Ulster until he has completed sixteen years.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 110. / KEIKO. 203 / KEIKO. 205 / VII. 26.; lines 11968-12010 confidence: medium

The Yemishi see the Prince's ship, fear his majesty and power, throw away their bows and arrows, bow down, ask if he is a deity, and hear him answer that he is the son of a deity of visible men.

The Yemishi ask whether the Prince is a deity after seeing his ship and fearing his majesty; he replies that he is the son of a deity of visible men, after which they submit.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1166-1400 confidence: medium

The passage names “The Heavenly parent” and then lists the 1st generation as “Companion-born heavenly Gods,” including Ame no mi-naka-nushi no Mikoto and Umashi-ashi-kabi hikoji no Mikoto.

The passage is structured as a divine genealogy with branches and children, and a note says that some deities are ancestors of noble Japanese families.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1692-1854 confidence: high

Variant writings list island births in differing sequences; some identify Ono-goro or Ahaji as placenta, and one includes twin Oki and Sado while another includes triplet Oki.

The divine pair produce islands and then natural domains such as sea, rivers, mountains, trees, and herbs.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1692-1854 confidence: high

Izanagi and Izanami consult about producing someone to be lord of the universe and produce the Sun-Goddess, with variant names given.

The Sun-Goddess is born as an unmatched radiant child and is sent up to Heaven by the ladder of Heaven to take charge of heavenly affairs.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 AD. 414. / DOUME, (6). / A.D. 415. / NQUU EA.; lines 18157-18270 confidence: low

The Emperor says ministers, functionaries, and provincial Miyakko claim descent from Emperors, miraculous origin, or ancestors who came down from Heaven; many surnames are said to be of doubtful authenticity.

The passage reports that some groups attribute miraculous origin to their race or say their ancestors came down from Heaven, but presents these as claims of doubtful authenticity requiring testing.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 B.C. 585. / EVE 22. / B.C. 581. / B.C. 580.; lines 8258-8363 confidence: medium

Kami-Ya-wi-mimi submits and yields sovereignty, saying he is the elder brother but timid and weak, while Kami-Nunagaha-mimi has displayed divine valour and killed the chief enemy; he urges him to take the Celestial station and Imperial ancestral functions.

Kami-Ya-wi-mimi invokes the Celestial station and Imperial ancestors; worship of the Gods of Heaven and Earth is assigned; Isuzu-yori-bime is named as daughter of Koto-shiro-nushi no Kami.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 B.C. 663. / LIL 7. / III. 9. / II4 NIHONGI.; lines 6927-7011 confidence: medium

The Emperor summons Ukeshi the Elder and Ukeshi the Younger, chiefs of Uda. The Younger comes and reports that the Elder resisted, raised an army against the descendant of Heaven, hid troops in ambush, and prepared a new palace with engines for a banquet attack.

Ukeshi the Younger refers to the Emperor as the descendant of Heaven while explaining the elder brother's fear of the Imperial army.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BEI V5: / ILL 17. / III. 18, / III. 19.; lines 7415-7478 confidence: medium

The Yata-garasu reaches Shiki the Elder’s camp and cries that the child of the Heavenly Deity sends for him; Shiki the Elder is enraged, calls the crow’s cry abominable, draws his bow, and aims at it; the crow flees.

The Emperor is called the child of the Heavenly Deity, and the responses of Shiki the Elder and Younger are framed around the approach of a conquering deity of Heaven.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BOOK. V. / B.C. 95. / B.C, 935 / SUJIN. 153; lines 9045-9243 confidence: high

A divine will says that if the deity is worshipped by the deity's child Oho-tata-neko, peace will come at once and lands beyond the sea will submit.

Peace is promised if Oho-tata-neko, identified as child of Oho-mono-nushi, worships that deity; Oho-tata-neko later declares Oho-mono-nushi to be his father and is appointed worship master.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ES 308 / L400: / II. 42. / IT. 44.; lines 6236-6382 confidence: high

Toyo-tama-hime is secretly seen after changing into a great sea-monster of eight fathoms; she is ashamed and resentful, and after the birth she gives the child the name Hiko-nagisa-take-u-gaya-fuki-ahezu no Mikoto.

The child is born to divine or royal figures, receives a formal name from Toyo-tama-hime, and is subsequently treated as an august child requiring special nurture.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ES 308 / L400: / II. 42. / IT. 44.; lines 6236-6382 confidence: medium

The Sea-God prepares a threefold dais to test the visitor; after the visitor wipes his feet at the first step, places his hands at the middle one, and sits at ease at the inner one, the Sea-God recognizes him as the grandchild of the Heavenly Deity and treats him with increased respect.

The Sea-God prepares a threefold dais, observes the visitor’s conduct, and recognizes him as the grandchild of the Heavenly Deity.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ES 308 / L400: / II. 42. / IT. 44.; lines 6384-6457 confidence: medium

Toyo-tama-hime comes forth at the time of delivery and asks the Heavenly Grandchild for something not fully quoted; he does not comply, and she says he did not heed her words and put her to shame.

At the time of delivery, Toyo-tama-hime’s request to the Heavenly Grandchild is not obeyed; she wraps the child, lays him on the beach, and departs into the sea.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2185-2328 confidence: high

As Izanagi washes away bodily impurities, Ya-so-maga-tsu-bi no Kami is produced, followed by Kami-nawo-bi no Kami and Oho-nawo-bi no Kami to remedy the evils.

Multiple deities are produced when Izanagi washes impurities, plunges in sea water, and washes his eyes and nose; three of these are called his children.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2185-2328 confidence: high

Izanagi charges Ama-terasu with ruling High Heaven, Tsuki-yomi with ruling the ocean tides, and Sosa no wo with ruling the world.

Izanagi gives charge to Ama-terasu, Tsuki-yomi, and Sosa no wo over High Heaven, the ocean tides, and the world.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2185-2328 confidence: medium

Sosa no wo is fully grown, neglects rule, weeps and rages, says he wants to follow his mother to the Nether Land, and is driven away by Izanagi.

Sosa no wo neglects his assigned rule, says he wishes to follow his mother to the Nether Land, and is driven away by Izanagi.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2464-2606 confidence: high

In one writing, Izanagi assigns Ama-terasu to High Heaven, Tsuki-yomi to Heavenly matters, and Sosa no wo to the plain of Ocean.

Izanagi charges his children with rule or governance over High Heaven, Heavenly matters, and the Ocean plain.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2608-2748 confidence: high

Ama-terasu asks how Sosa no wo will prove the redness of his heart; he proposes an oath in which produced female children indicate impurity and male children indicate purity.

Sosa no wo proposes that children produced under oath will indicate whether his heart is impure or pure, with female and male outcomes assigned opposite meanings.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2750-2872 confidence: medium

Ama-terasu links five male deities to her necklace of 500 Yasaka jewels, links three female deities to Sosa's ten-span sword, assigns them as children, and the deities are said to be worshipped by the Munagata no Kimi of Tsukushi.

The opening account explicitly assigns the five male deities as Ama-terasu's children and the three female deities as Sosa no wo no Mikoto's children; variants also describe deities produced by each.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2875-2919 confidence: medium

In one writing, the Sun-Goddess stands opposite Sosa no wo no Mikoto across the Tranquil River of Heaven and establishes a covenant: if his heart is not traitorous, his children will be male, and she will treat them as her children and have them govern the Plain of Heaven.

The Sun-Goddess says that if the children produced by Sosa no wo are male, she will consider them her children and cause them to govern the Plain of Heaven.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I 626 / II. 9, / THE AGE OF THE GODS. 73 / II. 16.; lines 4835-4974 confidence: high

Ama-terasu prepares to send her child, but the August Grandchild Ninigi is born and is sent instead; she gives him the curved jewel, eight-hand mirror, and Kusanagi sword, and assigns five attendant deities associated with ancestral groups.

Ama-terasu intends to send her child, but the child asks that the newly born August Grandchild be sent in his stead.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 37. / I. 38. / T, 56. / I. 58.; lines 4051-4129 confidence: high

The passage names the Kimi of Kamo and Oho-miwa and Hime-tatara I-suzu-hime no Mikoto as children of this deity; a note says descendants are meant.

The passage names figures described as children or descendants of the deity.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 38. / T, 56. / I. 58. / I 626; lines 4132-4253 confidence: high

Taka-mi-musubi says one of his many children was wicked, would not comply with instructions, slipped between his fingers and fell; he identifies the dwarf as that child, Sukuna-bikona no Mikoto, and says he should be loved and nurtured.

Taka-mi-musubi states that one of his children would not comply with his instructions, slipped through between his fingers, and fell; he identifies this child as Sukuna-bikona.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 38. / T, 56. / I. 58. / I 626; lines 4132-4253 confidence: high

Oshi-ho-mi-mi, son of Ama-terasu, marries Taku-hata-chi-chi-hime, daughter of Taka-mi-musubi; their child is Ninigi. Taka-mi-musubi nurtures Ninigi and desires to establish him as lord of the Central Land of Reed-Plains.

Ninigi's divine genealogy is stated, and Taka-mi-musubi desires to establish his august grandchild as lord of the Central Land of Reed-Plains.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3431-3557 confidence: medium

Sosa no wo no Mikoto explains that he came to see his elder sister before going to the Nether Land, says he came with a pure heart, asks that she illuminate Heaven and that it enjoy tranquillity, delivers the children he produced to her, and returns downward.

After producing children as proof of a pure heart, Sosa no wo no Mikoto delivers them to his elder sister before returning downward.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3559-3706 confidence: medium

After the serpent episode Sosa no wo no Mikoto searches for a place to celebrate marriage, comes to Suga in Idzumo, says his heart is refreshed, and builds a palace there.

The passage reports the marriage setting at Suga, intercourse of the spouses, and the birth of Oho-na-muchi no Kami.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3708-3852 confidence: high

One writing says Sosa no wo no Mikoto descends from Heaven to the head-waters of the river Hi in Idzumo, sees Inada-hime, has connubial relations with her, and a child is born; variant names and a fifth-generation descendant, Oho-kuni-nushi no Kami, are supplied.

Variant accounts connect the divine union or saved child to later deities, naming Oho-kuni-nushi no Kami or Oho-na-muchi no Mikoto as a fifth- or sixth-generation descendant.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3854-3885 confidence: medium

Sosa no wo no Mikoto, accompanied by his son Iso-takeru no Kami, descends to the Land of Silla and dwells at Soshimori.

Sosa no wo no Mikoto is accompanied by his son Iso-takeru no Kami when he descends to Silla.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5437-5548 confidence: high

Ataka-ashi-tsu-hime reports the children; the Heavenly Grandchild mocks her, questions whether he could cause pregnancy in one night, and says the children are not his.

The mother vows that the children should perish if they are not the Heavenly Grandchild's offspring but remain unharmed if they are; they and their mother emerge unharmed, and the father later says the episode made their paternity known.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5437-5548 confidence: high

Ataka-ashi-tsu-hime, daughter of Oho-yamatsu-mino Kami, is favored by the Heavenly Grandchild, becomes pregnant in one night, and gives birth to four children.

Ataka-ashi-tsu-hime becomes pregnant in one night, and the Heavenly Grandchild later states that a Heavenly Deity can cause pregnancy in one night.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5437-5548 confidence: medium

Ame no Oshi-ho-ne takes Taku-hata-chichi-hime Yorodzu-hata hime, daughter of Taka-mi-musubi, as wife; she bears Ama-no-ho-no-akari and Ama-tsu-hiko-ne-ho-no-ninigi-ne, and Kaguyama is named ancestor of the Ohari no Muraji.

A divine marriage and births are listed, and Kaguyama no Mikoto is named as ancestor of the Ohari no Muraji; the adjacent scene begins the sending down of the Heavenly Grandchild.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5551-5661 confidence: high

The Heavenly Grandchild asks about maidens in an eight-fathom palace on the waves who tend a loom with jingling wrist jewels; Nagasa identifies them as the elder Iha-naga-hime and younger Kono-hana saku-ya-hime/Toyo-ata-tsu hime, daughters of Oho-yama-tsu-mi.

The Heavenly Grandchild favours the mountain deity’s daughter, she becomes pregnant after one night, bears children, and a maternal vow proves them to be his offspring.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5551-5661 confidence: medium

Several one-writing and one-version notices provide alternate divine genealogies, naming different parents, consorts, and children, and one notice identifies a child as ancestor of the Ohari no Muraji.

The excerpt preserves multiple versions of divine parentage, consorts, and offspring, including an ancestral note for the Ohari no Muraji.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 28. / ES 308 / L400: / II. 42.; lines 6140-6233 confidence: high

Toyo-tama-hime says she has conceived the Heavenly Grandchild's offspring, cannot give birth in the ocean, and asks him to build a seaside house and await her.

Toyo-tama-hime says her pregnancy is the offspring of the Heavenly Grandchild, requests a house by the sea, and arrives urgently for delivery at the parturition-house.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 50. / III. 5. / B.C. 666. / B.C. 663.; lines 6672-6786 confidence: medium

Naga-sune-hiko says the children of the Heavenly Deity intend to rob him of his country, levies his forces, intercepts the Imperial forces at the Hill of Kusaka, and in battle Itsuse no Mikoto is hit on the elbow by a random arrow.

Naga-sune-hiko calls the arriving party children of the Heavenly Deity, and the Emperor calls himself a descendant of the Sun-Goddess.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5015-5151 confidence: high

Taka-mi-musubi commands that the August Grandchild conduct public matters while Oho-na-mochi rules divine affairs, and promises a palace, rope, rice-fields, bridges, boat, shields, and festival honors.

The passage says public matters formerly under Oho-na-mochi will be conducted by Taka-mi-musubi’s grandchild, with obedient deities assigned as guards for that descendant.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5153-5287 confidence: high

Ama-terasu gives the precious mirror to Ame no Oshi-ho-mimi, tells him to treat it as looking on her, and commands Ame no Ko-yane and Futo-dama to attend and guard it.

Ama-terasu addresses Ame no Oshi-ho-mimi as her child, arranges his consort, and then sends down the grandchild instead of the parents.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5290-5332 confidence: high

Kami-ataka-ashi-tsu-hime says she has conceived by the August Grandchild and that the birth should not be private; the August Grandchild replies that even as child of a Heavenly Deity he could not have caused conception in one night and says the child cannot be his.

After paternity is denied, the mother vows that offspring truly belonging to the Heavenly Grandchild will live unharmed, then enters a burning chamber; the variant says the fire does not harm mother or children.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5290-5332 confidence: medium

The note says the word Mikoto is written with a more honourable character for Ho-ho-demi no Mikoto than for his two brothers because this deity was the direct ancestor of the Mikados.

The note identifies Hiko-ho-ho-demi no Mikoto as the direct ancestor of the Mikados and explains a more honourable written form of the title Mikoto on that basis.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 III. 24. / III. 28. / III. 29. / B.C. 660.; lines 7847-7952 confidence: medium

The Emperor seeks a wife from noble families; an informant names Hime-tatara-i-suzu-hime no Mikoto, born to Koto-shiro-nushi no Kami through union with Tamakushi-hime, daughter of Mizo-kuhi-ni no Kami of Mishima, and praises her beauty; the Emperor receives her as wife.

The Emperor marries Hime-tatara-i-suzu-hime no Mikoto, who is described as child of Koto-shiro-nushi no Kami and Tamakushi-hime, and later makes her Empress with named children.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 III. 29. / B.C. 660. / B.C. 659. / III. 33.; lines 7955-8088 confidence: medium

The Emperor declares that ancestral spirits from Heaven "illuminate and assist us," that enemies are subdued, and that sacrifice should be made to the Heavenly Deities to develop filial duty.

The decree connects sacrifice to Heavenly Deities and Imperial ancestors with the development of filial duty.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 III. 9. / II4 NIHONGI. / BETA. / BEI V5:; lines 7014-7140 confidence: medium

A shining man with a tail came out of a well, identified himself as the local Deity Wihikari, and is named as first ancestor of the Yoshino no Obito.

Wihikari identifies as a local Deity and first ancestor, while two other local figures identify through parentage and are also named as first ancestors of local groups.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ILL 17. / III. 18, / III. 19. / III. 24.; lines 7481-7657 confidence: medium

Naga-sune-hiko's messenger says Nigi-haya-hi, child of the Heavenly Deity, came down from Heaven in a Rock-boat, married Naga-sune-hiko's younger sister, had a child named Umashi-ma-te, and was taken as Naga-sune-hiko's lord.

Nigi-haya-hi is called a child of the Heavenly Deity who came down from Heaven riding a Rock-boat of Heaven.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ILL 17. / III. 18, / III. 19. / III. 24.; lines 7481-7657 confidence: high

Naga-sune-hiko's messenger says Nigi-haya-hi, child of the Heavenly Deity, came down from Heaven in a Rock-boat, married Naga-sune-hiko's younger sister, had a child named Umashi-ma-te, and was taken as Naga-sune-hiko's lord.

Naga-sune-hiko presents Nigi-haya-hi's heavenly feathered-arrow and quiver as proof; the Emperor verifies them and displays his own heavenly arrow and quiver.
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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 1049-1163 confidence: high

Izanagi no Mikoto and Izanami no Mikoto came into being; one writing says they were children of Awo-kashiki-ne no Mikoto.

Variant writings describe divine parentage and sequential production from one deity through others to Izanagi.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 IST GENERATION. / II AEG, / P3420: / I. 37.; lines 2922-3025 confidence: high

The children produced by Sosa no wo are all male; the Sun-Goddess recognizes honest intent, takes the six male children as her children, and causes them to govern the Plain of Heaven.

The six male children produced by Sosa no wo are made children of the Sun-Goddess and caused to govern the Plain of Heaven.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 IT. 44. / II. 48. / IT. 40. / II. 50.; lines 6460-6593 confidence: medium

Toyo-tama-hime departs with the child in her arms; later she says the Heavenly Grandchild's offspring should not be left in the sea, and makes Tama-yori-hime take and send him away.

The child is called offspring of the Heavenly Grandchild and is transferred away from the sea through Tama-yori-hime.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 IT. 44. / II. 48. / IT. 40. / II. 50.; lines 6460-6593 confidence: medium

Hiko-nagisa-take-u-gaya-fuki-ahezu takes his aunt Tama-yori-hime as consort and has four male children: Hiko-itsu-se, Ina-ihi, Mi-ke-iri-no, and Kamu-yamato-Ihare-biko.

Hiko-nagisa-take-u-gaya-fuki-ahezu takes Tama-yori-hime, later identified as daughter of the Sea-God, as consort, and their children include Kami-Yamato Ihare-biko.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 IT. 44. / II. 48. / IT. 40. / II. 50.; lines 6460-6593 confidence: high

The emperor's personal name is Hiko-hoho-demi; he is the fourth child of Hiko-nagisa-take-u-gaya-fuki-ahezu, and his mother is Tama-yori-hime, daughter of the Sea-God.

The emperor is placed in a divine-sea genealogy, and his speech says heavenly deities granted the land to his heavenly ancestor.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 JINGO. 249 / XE G); / ADS 250. / JINGO. 251; lines 14439-14491 confidence: medium

The King of Pékché tells Prince Chhim-nyu that the country east of the sea was opened to them by Heaven, bestows Celestial bounty, granted land west of the sea, and thereby confirmed Pékché’s foundation forever.

The King addresses his grandson Prince Chhim-nyu and instructs him to maintain friendship and tribute grounded in Heaven-opened communication and Celestial bounty.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 KENZO. 389 / XV. 20. / A.D. 486. / DEV. 220:; lines 22259-22393 confidence: medium

The Moon-God speaks by the mouth of a man to Kotoshiro, says Taka-mimusubi helped create Heaven and Earth, calls him ancestor, and asks that people and land be dedicated for worship.

Both deities identify Taka-mimusubi as ancestor, and the Moon-God’s speech credits him with merit in creating Heaven and Earth before requesting worship.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 T, 56. / I. 58. / I 626 / II. 9,; lines 4512-4636 confidence: high

The August Grandchild favours or marries Ka-ashi-tsu-hime, who becomes pregnant in one night; he doubts that he could cause pregnancy so quickly and says the child in her bosom is not his.

Ka-ashi-tsu-hime becomes pregnant in one night after union with the August Grandchild, who doubts that the child is his.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 VI. 10. / SUININ. 173 / SUININ. 175 / VI. 15.; lines 10333-10444 confidence: high

The Great God of Yamato inspires Ohominakuchi no Sukune and says that at the Great Beginning it was covenanted that Ama-terasu govern the Plain of Heaven and her Imperial descendants rule the spiritual beings of the Central Reed-plain Land.

The divine speech states that at the Great Beginning it was covenanted that Ama-terasu would govern Heaven and her Imperial descendants would rule the Central Reed-plain Land.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 VII. 20. / A.D. 98. / A.D. 110. / KEIKO. 203; lines 11807-11906 confidence: high

The Emperor praises Yamato-dake's stature, beauty, and power, says his fierceness is like thunder and lightning, and states: “in outward form thou art Our child, in reality thou art a God.”

Yamato-dake is described as the Emperor's child outwardly, a God in reality, ordained by Heaven, and linked to the preservation of the monarchy.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 XEEO: / TX 10. / TX, 12. / EX:..13:; lines 13473-13519 confidence: medium

The Silla prince Urusohorichiu kneels, holds the Royal vessel, bows, and promises to serve as an interior government for the child of the Gods in Japan and to furnish tribute.

The Silla prince says he will serve the child of the Gods who dwells in Japan.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 SV. 235. / XXV. 36. / A.D. 647. / XXV. 37.; lines 12596-12723 confidence: high

The edict says the Empire was entrusted by the Sun-Goddess to her descendants with the words that her children, in their capacity as deities, shall rule it; it also says the country has been a monarchy since Heaven and Earth began and since the Imperial ancestor first ruled the land.

The edict states that the Empire was entrusted by the Sun-Goddess to her descendants and that her children, as deities, shall rule it.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XIX, 6. / KIMMEL. 41 / XIX. 7, / PXOIEX. 8.; lines 2356-2460 confidence: low

King Syéng-myóng recalls that in former reigns the Kanki of Ara, Kara, and Chhak-syun sent envoys and entered communication with Pékché; the relationship became cordial and they were treated as children or younger brothers.

Earlier friendly relations are described as treating allied polities as children or younger brothers.
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celtic

Gods and Fighting Men BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3157-3247 confidence: medium

The Dagda brings Garbhan and Imheall to build a stone rath around a grave; the site is called the Hill of Aileac because of the Dagda's blood tears over his son's death.

The Dagda has a rath built around his son's grave and sheds tears of blood because of the son's death.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1266-1357 confidence: medium

Balor asks who the young man is; Ceithlenn says he is the son of Balor's daughter and that it was foretold that after his coming the Fomor would never again have power in Ireland.

Ceithlenn identifies Lugh as the son of Balor's daughter and states that it was foretold that from Lugh's coming to Ireland the Fomor would never have power there again.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1460-1562 confidence: high

After the battle, Lugh asks whether his father was seen and vows no food or drink will enter his mouth until he knows by what death his father died.

Lugh vows to learn by what death his father died, finds the burial place, has the body raised, kisses it, laments, and declares consequences for the killers.
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Gods and Fighting Men CHAPTER IV. OISIN'S LAMENTS / NOTES / I. THE APOLOGY / II. THE AGE AND ORIGIN OF THE STORIES OF THE FIANNA; lines 15433-15520 confidence: medium

Some story-tellers "made the mother of Lugh of the Long Hand the grandmother of Finn" and gave Finn "a shield soaked with the blood of Balor."

Some story-tellers are said to make Lugh's mother Finn's grandmother, and the narrator mentions evidence for Finn being of the blood of the gods.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5033-5138 confidence: medium

Aobh bears Fionnuala and Aodh, then Fiachra and Conn, and dies at their birth; Lir is weighed down by grief but held by love for the four children.

Aobh bears two children and then two more; the four children are deeply loved by Lir, Bodb, Aoife at first, and the Men of Dea.
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Gods and Fighting Men PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 860-963 confidence: medium

Angus Og comes to the Dagda, learns about Cridenbel's demand, gives him three gold pieces, and tells him to put them in the three food bits so the gold will kill Cridenbel.

Angus Og, named as the Dagda's son, advises him about the gold that defeats Cridenbel and later about wages and the heifer.
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Gods and Fighting Men PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 965-1068 confidence: medium

Eri says Bres's father is Elathan, son of Dalbaech, a king of the Fomor; Elathan came over a level sea in a silver-seeming vessel, appeared as a young yellow-haired man with gold clothing and five gold rings, received Eri's love, and gave her a ring as a token for the man it would fit.

Eri says Elathan gave her a ring for the man whose finger it would fit; the ring fits Bres, and Elathan recognizes it before Eri identifies Bres as his son.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 192-262 confidence: high

"Although the gods come to Cuchulain... he is the son of one of the greatest of them... they come to him as god to mortal; but Finn is their equal."

Cuchulain is explicitly described as the son of one of the greatest gods.
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More Celtic Fairy Tales XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY. / XXVII. THE FATE OF THE CHILDREN OF LIR.; lines 6459-6543 confidence: medium

The note introduces the Continental Seven Swans or Ravens, its medieval links with the Swan Knight romance, Paris's view of artificial connection, the superhuman mother as source of shape-shifting, and silver or gold chains as metamorphosis tokens.

The passage links the swans' shape-shifting to a superhuman mother and reconstructs a water or sea fairy mother whose children inherit shapeshifting capacity.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 3668-3744 confidence: medium

The passage says Milesian kings and heroes come to the foreground, while Danaan divinities remain present in nearby fairyland; mortals and Danaans may cross barriers, Faëry brides may leave mortals, supernatural children may be born, and Danaans are beautiful, limitedly immortal, magical, not morally governing or worshipped, and vulnerable to being slain.

The passage states that women bear glorious children of supernatural fatherhood.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 4879-4959 confidence: medium

Cuchulain gives Aifa a golden ring for a future son, says the son should seek him when the ring fits, names him Connla, and imposes geise of non-disclosure, not turning aside, and not refusing combat.

Cuchulain gives Aifa a golden ring and says their son should be sent to seek his father when the ring fits his finger.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 5547-5642 confidence: high

The stranger tells Cuchulain to sleep deeply for three days, promises to defend the Ford, applies magical healing balms, and is known by Cuchulain as Lugh his father from the People of Dana.

Lugh is identified as Cuchulain’s father, comes from among the People of Dana, commands him to sleep, heals him, and defends the Ford in his place.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 6786-6873 confidence: medium

Finn is said to have partly Danaan ancestry through Murna; Cumhal, his father and chief of Clan Bascna, is slain by Clan Morna at Knock.

The passage explicitly says Finn, like most Irish heroes, had partly Danaan ancestry and names divine or mythic figures in his maternal line.
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Myths & Legends of the Celtic Race CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY; lines 9365-9451 confidence: high

The House of Dōn chart lists divine relationships and labels, including Dōn as Mother-goddess/Irish Dana, Beli as Death/Irish Bilé, Nudd or Ludd as Sky-god, Govannan as smith-craft/Irish Goban, Gwyn as Warder of Hades, Dylan as Sea-god, and Llew Llaw Gyffes as Sun-god/Irish Lugh.

The chart presents divine family relationships and labels Dōn as Mother-goddess.
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Myths & Legends of the Celtic Race CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR; lines 9453-9477 confidence: high

“GODS OF THE HOUSE OF LLYR”

The chart is titled as gods of the House of Llyr and uses connecting lines to show descent relationships, including Branwen-Matholwch-Gwern and Pwyll-Rhiannon-Pryderi.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 9479-9571 confidence: high

Genealogical chart headed “Arthur and His Kin,” listing Arthurian and Welsh mythological relations and equivalences, including Gwalchmai as Falcon of May, Medrawt as Dylan/Sir Mordred, and Gwalchaved as Falcon of Summer/Sir Galahad.

The chart and exposition organize mythological figures through descent, parentage, spouses, siblings, and divine houses.
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Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 1825-1909 confidence: medium

The author says known facts do not justify a firm historical theory, yet converging evidence suggests relation; Egypt is named as source of the divine mother-and-child symbol and, in the author's belief, the symbol of voyaging spirits guided by the God of Light to the world of the dead.

The passage explicitly names the divine mother and child as a religious symbol that Egypt gave to Europe.
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Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 2004-2088 confidence: medium

Caesar identifies a notable Gallic deity with Dis or Pluto, god of the Underworld inhabited by the dead; from him all Gauls claimed descent and began the day with nightfall.

Caesar is reported as saying all Gauls claimed descent from the Underworld god Dis or Pluto.
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Myths & Legends of the Celtic Race EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77 / MYTHOLOGICAL CYCLE, THE, 95, 96 / SHIP SYMBOL, THE. 71-76; lines 15163-15298 confidence: medium

The Black Stone is described as about fist-sized and probably meteoritic; the passage compares Hesiod’s myth in which Kronos devoured a stone believing it was Zeus, his offspring.

The cited Hesiodic episode has Kronos devour a stone because he believes it to be his offspring Zeus.
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Myths & Legends of the Celtic Race EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77 / MYTHOLOGICAL CYCLE, THE, 95, 96 / SHIP SYMBOL, THE. 71-76; lines 15449-15591 confidence: medium

The notes identify Lugh as Cuchulain’s father, describe Cuchulain as son of the god Lugh, and say he was not subject to Macha’s curse, which afflicted the other Ultonians; another note mentions his reputed mortal father as Dectera’s husband.

Cuchulain’s exemption from Macha’s curse is explained by his being the son of the god Lugh.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12405-12548 confidence: medium

Cuchulain entry: Ulster hero; Lugh father by Dectera; strange birth; earliest name Setanta; name derived from Cullan’s hound; claims arms from Conor; wooes Emer; instructed by Skatha in Land of Shadows; overcomes Aifa; fathers and slays Connla; returns to Erin.

Cuchulain is said to have a strange birth and Lugh as father by Dectera.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12550-12664 confidence: high

DECTERA entry: mother of Cuchulain by Lugh; daughter of Druid Cathbad; appears to Conor after three years; gives Ulster a son, Cuchulain, by Lugh.

Dectera is mother of Cuchulain by Lugh, and the child is described as a son given to Ulster.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13117-13296 confidence: high

Gerald, Earl, is listed as son of the goddess Ainé.

Gerald, Earl, is indexed as son of the goddess Ainé.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13687-13869 confidence: high

Lugh/Lugus is linked to Apollo, described as god of Light and Sun-god, son of Kian, all-craftsman, Lugh of the Long Arm; he demands eric for Kian’s murder, slays Balor and is enthroned, has a fiery spear, is father of Cuchulain by Dectera, and corresponds with Llew Llaw Gyffes.

Lugh is described as god of Light and Sun-god, as all-craftsman, as possessing fiery spear and invincible sword, as slayer of Balor and successor to his throne, and as father and helper of Cuchulain.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2425-2517 confidence: medium

The People of Dana are identified as Tuatha De Danann, “the folk of the god whose mother is Dana.” Dana is also Brigit, linked with Brigindo and Brigantia, daughter of Dagda, and connected to Ecne, whose name means Knowledge or Poetry.

Dana/Brigit gives her name to the People of Dana, is daughter of Dagda, and is connected genealogically to Ecne, Knowledge or Poetry; the race is associated with Light and Knowledge.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2987-3092 confidence: high

Lugh is father by the Milesian maiden Dectera of Cuchulain, called the most heroic figure in Irish legend, whose story is said to contain a strong solar myth element.

Lugh is named as father of Cuchulain by Dectera, and Cuchulain is described as the most heroic figure in Irish legend.
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Myths & Legends of the Celtic Race THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC / DODDER, THE RIVER, 175; lines 12666-12712 confidence: medium

Dôn is described as a Cymric mother-goddess representing Gaelic Dana; Penardun is listed as her daughter, Gwydion as her son, and a genealogy is referenced.

Dôn is a mother-goddess, and the entry lists Penardun as her daughter and Gwydion as her son, with genealogy referenced.
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The Mythology of the British Islands CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 1390-1560 confidence: medium

The passage describes lesser gods of particular tribes as ancestors and guardians and cites the Gaelic saga oath, “I swear by the gods of my people.”

Lesser gods are described as standing to particular tribes as ancestors and guardians.
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The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1562-1649 confidence: medium

One side is associated with day, light, life, fertility, wisdom, and good and is named Tuatha Dé Danann from Danu; the other is associated with night, darkness, death, barrenness, and evil, owes allegiance to Domnu, includes her son Indech as king, and is called Fomors from words meaning under sea.

Domnu is named as the female divinity of the hostile host, and Indech, their king, is described as her son.
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The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1651-1726 confidence: high

Balor, Bress, and Elathan are named as clear Fomorian figures; little is known of older Gaelic giants or divine ancestors; Danu is the oldest divinity known and names the Tuatha Dé Danann.

Danu is described as the universal mother, the figure from whom the Tuatha Dé Danann are named, and the mother by title of the other gods.
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The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1651-1726 confidence: medium

Danu's husband is not named; the source assumes Bilé from British analogies, describes him as a Hades god and progenitor of first men, and compares Danu's fruitfulness with Demeter.

Bilé is presented by the source as a god of Hades from whom the first men sprang, in a conjectured relation to Danu.
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The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1816-1906 confidence: medium

Bodb the Red is called one of the Dagda’s important children, successor to his father as king of the gods, and is associated with southern Ireland, the Galtee Mountains, and a sídh at Lough Dearg.

Bodb the Red is described as the Dagda’s child and as succeeding his father as king of the gods.
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The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1908-2127 confidence: high

Diancecht’s children are listed; Miach and Airmid follow his profession; Etan marries Cermait or Ogma; Cian marries Ethniu, daughter of Balor the Fomor, and they have Lugh.

The passage traces Lugh’s birth through Cian and Ethniu and identifies Lugh as the Sun-God.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 4851-4931 confidence: high

Cuchulainn is described as god-descended on both sides: grandson of the Dagda through his mother Dechtiré and son of Lugh of the Long Hand; principal heroes are called terrestrial gods and goddesses in manuscripts.

Cuchulainn is said to be descended from the Dagda through his mother and to have Lugh as his father.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 4851-4931 confidence: high

The author proposes calling Greek, Trojan, Red Branch, Fenian, and Arthurian heroes demi-gods, while distinguishing them from older gods.

The passage proposes calling Celtic, Greek, Trojan, Fenian, and Arthurian heroes demi-gods and emphasizes that they are god-descended.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 4933-5018 confidence: high

Dechtiré swallows a may-fly from her wine cup, sleeps, dreams of Lugh saying he is what she swallowed and bears, and is taken with fifty maidens after Lugh gives them bird shapes; months later a flock of beautiful birds appears before Emain Macha.

Dechtiré swallows a may-fly in wine, dreams that Lugh is what she swallowed and bears, and later a mysterious newborn child is given to Ulster.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 5204-5291 confidence: high

Lugh, Cuchulainn's father, comes in disguise, gives him a three-day and three-night sleep, heals him with druidical herbs, and the boy-troop of Emain Macha fight and die in his place.

Lugh, identified as Cuchulainn's father, takes pity on him, induces a three-day sleep, applies druidical herbs, and restores him to strength.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9752-9841 confidence: high

The passage says the Mabinogi figures Math, Lleu, Dylan, Arianrod, and Gwydion vanish from later prominence, but the essence of the birth-of-the-sun-god myth remains: Gwydion fathered twin sons by his sister Arianrod, wife of Nwyvre—Lleu, a god of light, and Dylan, a god of darkness.

Gwydion and Arianrod’s twin sons are explicitly distinguished as Lleu, a god of light, and Dylan, a god of darkness; the same pattern is said to be reworked in Gwalchmei and Medrawt.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9932-10001 confidence: medium

Arthur is said mythologically to come from the underworld; Uther Pendragon/Uther Ben is identified with Brân as the Wonderful Head, and a legend says Arthur disinterred Brân’s head from Tower Hill where it watched against invasion.

The passage states that Arthur mythologically came from the underworld and identifies his father Uther Pendragon/Uther Ben with Brân, the King of Hades.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7683-7759 confidence: high

British gods are described as Children of Dôn, Children of Nudd, and Children of Llyr, but the passage treats them as two families because Nudd/Lludd is son of Beli, husband of Dôn. It identifies Dôn with Danu, Beli with Bilé, and Llyr with Lêr.

The passage organizes named gods through parentage, including Dôn, Beli, Nudd/Lludd, Arianrod, and Gwydion, and names the Children of Dôn.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8272-8423 confidence: medium

Camulus is described as a warlike heaven-god appearing as Cumhal, father of Finn, and as Coel, a crown-seizing battle ruler in British mythical history.

Camulus is said to appear in Gaelic heroic myth as Cumhal, the father of Finn.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13385-13532 confidence: medium

Bilé is listed as father of the Gaelic gods and men.

Bilé is indexed as father of the Gaelic gods and men.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13534-13703 confidence: medium

“Creudylad, daughter of the British sky-god Lludd”

Creudylad is named as daughter of Lludd, identified as the British sky-god.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13704-13835 confidence: high

Cuchulainn is listed as chief hero of the Ultonians, son of Lugh, solar in character, named through an episode, fighter in the Táin, wooer of Emer, raider of the Other World, dead hero, and one raised by Saint Patrick.

Cuchulainn is said to be son of Lugh, while Dechtiré is separately indexed as his mother.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14264-14367 confidence: medium

Lugh Lamhfada is identified as the Gaelic sun-god; the entry lists his spear, hound, rod-sling, chain, first appearance at Tara, title Ioldanach, vengeance for his father’s murder, leadership against the Fomors, and prophecy to Conn.

The index states that Lugh avenges his father’s murder upon the sons of Tuirenn.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14519-14642 confidence: medium

Ogyrvran is described as a British god of the Under World and father of Gwynhwyvar; a wooden idol of the O'Herlebys is also listed.

Ogyrvran is described as a British god of the Under World and father of Gwynhwyvar.
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The Mythology of the British Islands INDEX 425 / CHAPTER I / CHAPTER II / CHAPTER III; lines 869-936 confidence: medium

The passage compares Celtic civilization with Homeric Greek civilization: both are tribal and pastoral, centered on cattle-owning chiefs, using similar weapons and war-chariots; chiefs fight single-handed, are called divinely descended sons of immortal gods, and have their feats sung by bards.

Chiefs are described as cattle-owning war leaders and as divinely descended, even sons of immortal gods.
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The Mythology of the British Islands SOME GAELIC LOVE-STORIES / CHAPTER XIV / CHAPTER XV / THE DECLINE AND FALL OF THE GODS; lines 7060-7156 confidence: medium

Attempts were made to make the Tuatha Dé Danann into saints; Brigit, goddess of fire, poetry, and hearth, became Saint Bridget/Bride, daughter of the Dagda, with fire-linked attributes including sunrise birth, heavenly flame, pillar of fire, and life-giving breath.

Brigit is identified as daughter of the Dagda.
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The Mythology of the British Islands SOME GAELIC LOVE-STORIES / CHAPTER XIV / CHAPTER XV / THE DECLINE AND FALL OF THE GODS; lines 7347-7431 confidence: high

Mac Kineely seeks revenge, knows the prediction of Balor's death by an unborn grandson, and has a kindly fairy convey him in female disguise to imprisoned Ethnea at Tor Mor.

The passage states that Balor's death is predicted to come at the hands of an unborn grandson, and Lugh, his surviving grandson, later kills him.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 2850-2950 confidence: medium

In the under-sea country, Balor asks who the warrior is; Balor’s wife says he must be Ethniu’s son and predicts Fomorian rule in Erin will end.

Balor’s wife identifies the warrior as the son of her daughter Ethniu and predicts that his siding with his father’s people will end Fomorian rule in Erin.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3280-3418 confidence: medium

Miodhchaoin’s sons Corc, Conn, and Aedh come to avenge him, drive spears through the sons of Tuirenn, and are themselves pierced by the sons of Tuirenn.

Lugh refuses the requested healing pig’s-skin because he intended the fight to avenge the death of his father Cian; Miodhchaoin’s sons also act to avenge their father.
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The Mythology of the British Islands THE GODS OF THE GAELS / CHAPTER VI / THE GODS ARRIVE / CHAPTER VII; lines 2597-2727 confidence: high

Diancecht, angry that his son Miach surpassed him in medicine, strikes him four times with a sword; Miach heals the first three wounds but dies after the fourth cuts his brain in two.

The passage explicitly says Diancecht is Miach’s father, is angry that Miach excelled him in medicine, and kills him after repeated sword blows.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6349-6432 confidence: medium

The passage argues against Finn’s historical existence by explaining Finn/Fionn as “fair” and as a mythic ancestor name, and Cumhal as “sky,” linked to Camulus, a Gaulish heaven-god.

Finn’s father’s name, Cumhal, is glossed as “sky” and identified with the name of the Gaulish heaven-god Camulus.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAP. II. / CHAPTER III. / CHAPTER IV.; lines 2774-2922 confidence: high

Herod asks where Christ should be born, is told Bethlehem in Judaea, plans the death of the Lord Jesus Christ, and an angel warns Joseph in sleep to take the child and mother into Egypt at cockcrow; Joseph goes.

Herod plans the death of the Lord Jesus Christ, and an angel tells Joseph to take the child and mother into Egypt; Joseph obeys.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAP. II. / CHAPTER III. / CHAPTER IV.; lines 2774-2922 confidence: medium

The passage says the prophecy was fulfilled: “Out of Egypt I have called my son.”

After the Egypt episode, the passage says the prophecy, “Out of Egypt I have called my son,” was fulfilled.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 13651-13778 confidence: high

The audience is urged to love one another, deliver themselves to God their physician, offer repentance from a pure heart, praise with soul and mouth, and be received as children; those who do the Father's will are called brethren.

God is called Father, the audience is to be received as children, and those doing the Father's will are called brethren.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 14199-14332 confidence: medium

He manifests himself as the Son of God and comes in flesh so men may look upon him and be saved; humans are said not to endure looking steadily at the sun's rays; persecutors of prophets are mentioned.

The Son of God comes in the flesh so humans can look upon him and be saved, with the sun used as an analogy for unendurable direct vision.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 16399-16552 confidence: high

Jesus Christ is described as conceived in Mary by the Holy Ghost, born and baptized, purifying water through his passion; Mary’s virginity, Christ’s birth, and the Lord’s death are hidden from the prince of this world.

The passage says Jesus Christ was conceived in Mary by the Holy Ghost, born of Mary, and that Mary’s virginity and the birth were hidden from the prince of this world; the Saviour is then manifested by a unique star.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 16830-16912 confidence: high

The passage mentions the bishop, the presbytery as a spiritual crown, and deacons, then says to be subject as Jesus Christ was to the Father and the Apostles to Christ, the Father, and the Holy Ghost, so as to be united in body and spirit.

The addressees' subjection to bishop and one another is explicitly compared to Jesus Christ's subjection to the Father, with the Apostles' subjection also included.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 18974-19111 confidence: high

The writer blesses the recipients through God the Father and Jesus Christ, called everlasting high-priest and Son of God, asks that they be built up in virtues, receive a lot and portion among the saints, and believe in the Father who raised Jesus from the dead.

The blessing names God as Father of the Lord Jesus Christ and calls Jesus Christ the Son of God.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 5692-5804 confidence: medium

Pilate says Jesus should not be crucified but whipped and sent away; seeing many Jews in tears, he says not all desire Jesus' death; the elders answer that Jesus should die because he declares himself Son of God and King.

The elders say Jesus should die because he declares himself to be the Son of God and a King.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 9377-9463 confidence: medium

Paul defends his doctrine by saying God sent him to reclaim people from wickedness, corruption, sinful pleasures, and death; he preaches Jesus Christ, God’s Son, and says his teaching comes by revelation from God.

Paul says God sent his Son Jesus Christ so that the world might not be condemned but have faith and religious knowledge.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAP. V.; lines 5807-6042 confidence: medium

A witness reports that in the synagogue at Capernaum a man with a devil cried out to Jesus of Nazareth and called him the Holy One of God; Jesus rebuked the unclean spirit and it came out without harming him.

Unclean spirits identify Jesus as the Holy One of God and Son of God, while Jesus rebukes, expels, or charges them not to make him known.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAP. V.; lines 6044-6087 confidence: medium

Many Jews, men and women, say Jesus is truly the Son of God, cures all diseases only by his word, and has devils subject to him.

Witnesses call Jesus the Son of God and connect his powers to God.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER I.; lines 5280-5484 confidence: medium

Jewish leaders go to Pilate accusing Jesus; they say he is son of Joseph and Mary, declares himself Son of God and a king, and attempts dissolution of the Sabbath and ancestral laws.

The accusers report that Jesus declares himself the Son of God and a king, while later scenes show him receiving worship and honor.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 14335-14517 confidence: high

Scripture is said to introduce the Father speaking to the Son about making humanity in divine likeness, granting dominion over beasts, birds, and fish, and commanding increase and multiplication.

The passage introduces the Father speaking to the Son in the creation formula about making humanity in divine likeness and granting dominion.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / IGNATIUS TO THE SMYRNEANS. / CHAPTER I.; lines 17899-17988 confidence: high

Jesus is described as of David's race according to the flesh, Son of God according to divine will and power, truly born of the Virgin, and baptized by John.

Jesus is described as Son of God according to divine will and power and as truly born of the Virgin.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAP. V. / CHAPTER VI.; lines 6090-6240 confidence: medium

The crowd warns that Pilate is not Caesar's friend if he releases Jesus, saying Jesus declared himself the Son of God and a king.

The crowd says Jesus declared himself the Son of God and a king, warns Pilate about Caesar, and later says Caesar, not Jesus, is king.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER 1. / CHAP. II.; lines 17054-17162 confidence: high

The audience is told to stop their ears against speech contrary to Jesus Christ; Christ is described as of David's race, by the Virgin Mary, truly born, eating and drinking, persecuted under Pilate, crucified and dead before heaven, earth, and under-earth spectators, and raised by his Father, who will also raise believers.

Christ is raised by his Father, and the same manner of raising is promised for those who believe in him.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER I. / CHAPTER II.; lines 16649-16728 confidence: medium

The Lord did nothing without the Father, being united to him; likewise the audience should do nothing without bishop and presbyters or apart from one another.

The Lord is described as united with the Father, and Jesus Christ is described as proceeding from one Father and returning to one.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER I. / CHAPTER II.; lines 5487-5612 confidence: medium

Annas and Caiphas say Jesus is basely born and a conjuror and "pretends that he is the Son of God, and a king."

Annas and Caiphas say Jesus pretends to be the Son of God and a king, while rejecting the claim.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 2977-3202 confidence: medium

Mary pities the woman; Satan leaves and flees in the form of a young man, and the delivered woman returns home and reports the event.

Mary carries the infant Christ, is addressed by Satan in relation to her son, and is repeatedly associated with the child’s miraculous effects.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 16731-16827 confidence: high

The passage refers to “one God who has manifested himself by Jesus Christ his Son,” and describes Jesus as “his eternal word.”

The passage identifies Jesus Christ as God's Son and says God manifested himself by him.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 3233-3452 confidence: medium

Mary is grieved, places Jesus on the mule's back, asks Jesus to restore the mule to human rational form, and the mule immediately becomes a young man without deformity.

Mary, as mother, addresses Jesus as her son and asks him to restore the mule to human rational form; restoration follows immediately.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 777-896 confidence: high

Gabriel describes the son as great, Son of the Highest, ruler from sea to sea, heir to David's throne, ruler over Jacob forever, King of Kings and Lord of Lords.

The promised child is called the Son of the Highest and Son of God, with conception associated with the Holy Ghost and power of the Most High.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 899-989 confidence: high

The angel says the child is "not the work of man, but the Holy Ghost" and that the Virgin will bring forth the Son of God named Jesus, or Saviour, who will save his people from sins.

The angel says the Virgin's pregnancy is not the work of man but the Holy Ghost, and that she will bring forth the Son of God, later born as Jesus Christ.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 1559-1700 confidence: high

Mary asks how she will conceive; the angel says the Holy Ghost will come upon her, the power of the Most High will overshadow her, and the child will be holy, called the Son of the Living God, named Jesus, and save his people from sins.

The announced child is said to be called the Son of the Living God.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 3569-3643 confidence: medium

A woman brings her dying son to Lady St. Mary while Mary is washing Jesus; Mary instructs her to take some of that washing water and sprinkle it on the child.

Mary, identified as mother of Jesus, directs the use of the water connected with her son and instructs the recipients after recovery.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / REFERENCES TO MARY'S GOSPEL; lines 992-1035 confidence: medium

Faustus used an ancient copy to argue that Christ was not Son of God until after baptism and not of David/Judah because Mary was of Levi and her father Joachim was a priest.

Faustus is said to argue from a variant Gospel that Christ was not Son of God until baptism and was not of David/Judah lineage because Mary was Levitical and daughter of priest Joachim.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 1703-1805 confidence: high

“I am innocent, and have known no man”; Mary also says she does not know by what means she is pregnant.

Mary says she has known no man and does not know the means of her pregnancy; the angel says the child within her is of the Holy Ghost and will be a son named Jesus who saves his people from sins.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VIII. / CHAPTER IX. / CHAPTER X. / CHAPTER XI.; lines 15116-15247 confidence: medium

Moses speaks to Joshua son of Nun, gives him that name, tells him to take a book and write the Lord's words; the narrator says the Father manifested his Son Jesus in Joshua and that Jesus will cut off the house of Amalek by the roots.

Joshua son of Nun is presented as a prophet and type in whom the Father manifests his Son Jesus; Jesus the Son of God is said to cut off the house of Amalek by the roots.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER X. / CHAPTER XI. / CHAPTER XII. / CHAPTER XIII.; lines 7117-7221 confidence: high

John says he baptized Jesus in the river Jordan, saw the Holy Ghost descend as a dove, and heard a heavenly voice call Jesus the beloved Son.

John reports Jesus' baptism in the Jordan, the Holy Ghost descending as a dove, and a heavenly voice declaring Jesus the beloved Son.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XI. / CHAP. XII. / CHAPTER XIII. / CHAPTER XIV.; lines 2048-2190 confidence: medium

Joseph says the woman to be delivered is in the cave, is betrothed to him, is Mary educated in the Holy of Holies, is not his wife, and has conceived by the Holy Ghost.

Joseph says Mary has conceived by the Holy Ghost; the child is later called a great king born in Israel.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI. / CHAPTER XVII.; lines 12055-12282 confidence: high

The passage cites sayings that God makes angels spirits and ministers a flame of fire; to the Son he says he has begotten him, will give nations and the earth as inheritance, and commands him to sit at the right hand until enemies become a footstool.

The Son is addressed as begotten, promised nations and the ends of the earth as possession, and seated at the right hand until enemies become a footstool.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / CHAPTER XV. / REFERENCES TO THE GENERAL EPISTLE OF BARNABAS. / CHAPTER I.; lines 15964-16107 confidence: medium

Ignatius/Theophorus addresses the church at Ephesus; the church is described as blessed through God the Father and united and chosen through the true passion of Jesus Christ.

God is repeatedly named as Father, Jesus Christ is described as sent by the Father's will, and the community is called members of his son.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIX. / CHAPTER XX. / CHAPTER XXI. / CHAPTER XXII.; lines 4916-5018 confidence: high

The Father publicly owns Jesus at Jordan with the voice from heaven, 'This is my beloved son, in whom I am well pleased'; the Holy Ghost is present in the form of a dove.

The Father publicly owns Jesus and identifies him as beloved son through a voice from heaven.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIX. / CHAPTER XX. / CHAPTER XXI. / CHAPTER XXII.; lines 8082-8264 confidence: high

The sworn authorities say Jesus was crucified in ignorance; witnesses reported seeing him alive after death, hearing him with disciples, and seeing him ascend into heaven; two witnesses raised by Jesus told of his deeds among the dead.

The authorities state that they had not known Jesus was the Son of God and later conclude from Scripture that he is the Son of God and true Almighty God.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / CHAPTER XVI. / REFERENCES TO THE PROTEVANGELION. / CHAPTER I.; lines 2496-2621 confidence: high

The heading and opening verses attribute the account to Joseph the high-priest/Caiphas and report Jesus speaking in the cradle to Mary, identifying himself as Son of God, connected with Gabriel's declaration, and sent by his father for the world's salvation.

The infant Jesus speaks in the cradle and declares himself the Son of God.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / CHAPTER XVI. / REFERENCES TO THE PROTEVANGELION. / CHAPTER I.; lines 2496-2621 confidence: high

The heading and opening verses attribute the account to Joseph the high-priest/Caiphas and report Jesus speaking in the cradle to Mary, identifying himself as Son of God, connected with Gabriel's declaration, and sent by his father for the world's salvation.

The child says his father sent him for the salvation of the world, and the old Hebrew woman thanks God for seeing the birth of the Saviour of the world.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVIII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXI.; lines 4761-4913 confidence: medium

Mary enters after three days walking about with Joseph seeking Jesus; she sees him among the doctors asking and answering questions, and says she and his father have suffered much pain seeking him.

When Mary says she and Jesus's father have been seeking him, Jesus answers that he ought to be employed in his father's house, and they do not understand his words.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XX. / CHAPTER XXI. / CHAPTER XXII. / CHAPTER I.; lines 8308-8349 confidence: medium

Abgarus says the reports persuade him that Jesus is either God descended from heaven or the Son of God.

Abgarus says Jesus' works persuade him that Jesus is either God descended from heaven or the Son of God.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XX. / CHAPTER XXI. / CHAPTER XXII. / CHAPTER XXIII.; lines 13077-13212 confidence: high

The passage cites: “The Lord corrected me, but he did not deliver me over unto death,” and says the Lord chastens those he loves, “maketh gore and bindeth up,” and wounds while his hands make whole.

The Lord chastens every son whom he receives, does not deliver the corrected one to death, and both wounds and heals.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XXIII. / CHAPTER XXIV. / REFERENCES TO CLEMENT'S FIRST EPISTLE TO THE CORINTHIANS. / CHAPTER I.; lines 13293-13357 confidence: high

"He has illuminated us; as a father, he has called us his children; he has saved us who were lost and undone."

Jesus Christ is described as acting as a father who calls the addressed group his children.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete PREFACE. / THE GOSPEL OF THE BIRTH OF MARY. / CHAPTER I. / CHAPTER II.; lines 341-452 confidence: high

Mary is described as miraculously born of a barren woman and foretold to bear Jesus, Son of the Most High God and Saviour of all nations, while she is still a virgin.

Mary is foretold to bear Jesus while still a virgin; Jesus is called Son of the Most High God and Saviour of all nations.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE I. / SIMILITUDE II. / SIMILITUDE III. / SIMILITUDE IV.; lines 23136-23262 confidence: high

The questioner asks why the Son of God is put in the place of a servant; the respondent answers that the Son is not in a servant’s condition but in great power and authority.

The Son of God is described as having great power and authority, receiving people, law, and all power from the Father, and acting as Lord of his people.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 25121-25345 confidence: high

The shepherd says, “this rock, and this gate, are the Son of God,” and explains that the Son is older than any creature, was in council with his Father at creation, and appeared in the last days so people may enter the kingdom of God.

The Son of God is described as more ancient than any creature and as being in council with his Father at the creation of all things.
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mesopotamian

An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 821-884 confidence: medium

The passage notes many foreign or Sumerianized names in mythical dynasties, including Mes-ki-in-ga-se-ir as son of Shamash and founder of the mythical dynasty of Erech in which dGish-bil-ga-mesh is fifth.

Mes-ki-in-ga-se-ir is described as son of the god Shamash and founder of a mythical dynasty of Erech.
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An Old Babylonian Version of the Gilgamesh Epic VIII. / PENNSYLVANIA TABLET / PENNSYLVANIA TABLET. / TRANSLITERATION.; lines 2081-2342 confidence: high

Enkidu tells Gilgamesh that his mother Ninsun bore him as unique or exalted and that Enlil assigned him kingship over the people.

Enkidu states that Ninsun bore Gilgamesh and that Enlil assigned him kingship over the people.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / THE BABYLONIAN ACCOUNT OF THE CREATION 293 / THE BABYLONIAN ACCOUNT OF THE CREATION 295 / THE BABYLONIAN ACCOUNT OF THE CREATION 297; lines 18861-18970 confidence: high

Because he created heaven and fashioned earth, Bel calls him Lord of the Universe; he receives names of the Igigi, Ea rejoices that lofty names are given to his son, grants him the name Ea and command-transmitting authority, and fifty names enhance his power.

Ea rejoices that lofty names have been given to his son and authorizes him to bear Ea's name and transmit Ea's commandments.
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Assyrian and Babylonian Literature: Selected Translations II. ON A BRICK FROM NEBBI YUNUS / III. ON A BRICK FROM NEBBI YUNUS / IV. ON AN ALABASTER VASE FROM KOUYUNJIK / ANNALS OF ASHURBANIPAL; lines 8393-8405 confidence: medium

"I am Ashurbanipal, the offspring of Ashur and Beltis, the great crown-prince of the harem"

Ashurbanipal calls himself the offspring of Ashur and Beltis while also naming Esarhaddon as his father.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF ASHURBANIPAL 129 / AN INSCRIPTION OF ASHURBANIPAL / ASSYRIAN AND BABYLONIAN LITERATURE / INSCRIPTION OF NABOPOLASSAR 131; lines 10110-10193 confidence: medium

Nebuchadrezzar, first-born and chief son beloved of Nabopolassar, is caused to carry mortar mixed with wine, oil, and other products with the workmen.

The king's first-born son and his twin brother are assigned building tasks, and the junior son is dedicated to Marduk as a gift.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF SHAMSHI-RAMMAN 45 / INSCRIPTION OVER THE BAS-RELIEFS / OF SHALMANESER II / INSCRIPTION OF SHAMSHI-RAMMAN; lines 6225-6295 confidence: medium

Ninib is praised as mighty lord, hero of the gods, holder of heaven-and-earth reins, universal ruler, chief of the Igigi, first among the Anunnaki, storm cloud, rider on the cyclone, like Shamash overseeing the world's quarters, first-born of Bel, product of Esharra, and offspring of Kutushar.

Ninib is called first-born of Bel and offspring of Kutushar, within a sequence of exalted divine epithets.
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Assyrian and Babylonian Literature: Selected Translations ISHTAR'S DESCENT TO HADES 411 / ISHTAR'S DESCENT TO HADES 413 / ORACLES GIVEN IN FAVOUR OF ESARHADDON 415 / ORACLES GIVEN IN FAVOUR OF ESARHADDON 417; lines 25595-25765 confidence: medium

Esarhaddon is addressed as faithful son, son of Belit, and king of Assyria; the speaker promises with its own hands to end his enemies, calls him a cup full of herbs and a casket full of shekels, grants length of days and everlasting years, and says it will be his shield in Arbela.

Esarhaddon is called son of Belit, and a later oracle involving Ishtar of Arbela gives greetings to her child.
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Assyrian and Babylonian Literature: Selected Translations OF NEBUCHADREZZAR II, KING / EAST INDIA HOUSE INSCRIPTION 135 / EAST INDIA HOUSE INSCRIPTION 137 / EAST INDIA HOUSE INSCRIPTION; lines 10483-10527 confidence: medium

"I constructed a way ... as a procession street for the great lord Marduk. As for me, his first-born son, the beloved of his heart"

The royal speaker calls himself Marduk's first-born son and beloved while narrating major city works for the god and Babylon.
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Assyrian and Babylonian Literature: Selected Translations ORACLES GIVEN IN FAVOUR OF ESARHADDON 417 / PRAYERS AND HYMNS / PRAYERS AND HYMNS 42 1 / PRAYER TO MARDUK V; lines 25806-25921 confidence: high

Marduk is said to create what gods and goddesses create, to rule the Anunnaki, to lead the Igigi, to be the wise first-born of Ea and creator of all mankind, to be like father and mother, and to make darkness light like the Sun-god.

Marduk is called first-born of Ea, and Nabu is called first-born of Marduk and offspring of Jarpanit as printed.
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Assyrian and Babylonian Literature: Selected Translations PRAYER TO MARDUK V / PRAYERS AND HYMNS 423 / PRAYER TO NERGAL / PRAYER TO NINIB; lines 26010-26043 confidence: high

"O mighty son, first-born of Bel" and "offspring of Esharra."

Ninib is explicitly called the mighty son and first-born of Bel, and Bel is called his father.
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Assyrian and Babylonian Literature: Selected Translations PRAYERS AND HYMNS 42 1 / PRAYER TO MARDUK V / PRAYERS AND HYMNS 423 / PRAYER TO NERGAL; lines 25956-26008 confidence: high

The passage is titled "PRAYER TO NERGAL" and invokes Nergal as mighty lord, first-born of NU.NAM.NIR, chief of the Anunnaki, lord of battle, offspring of KU.TU.SHAR, and beloved of NIN.MIN.NA.

Nergal is called first-born of NU.NAM.NIR, offspring of KU.TU.SHAR, and son of Bel.
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Assyrian and Babylonian Literature: Selected Translations PRAYERS AND HYMNS 425 / PRAYERS AND HYMNS 427 / PRAYERS AND HYMNS 429 / HYMN TO ISHTAR Q; lines 26287-26401 confidence: high

Ishtar is compared to a jackal hunting a lamb and a lion roaming the field, and is called maid, beauty of heaven, adorned one, and sister of the Sun-god.

The hymn names Sin/Nannar as father and Shamash as brother or Sun-god sibling in relation to Ishtar.
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Assyrian and Babylonian Literature: Selected Translations PRAYERS AND HYMNS 427 / PRAYERS AND HYMNS 429 / HYMN TO ISHTAR Q / PRAYERS AND HYMNS; lines 26404-26499 confidence: high

"O merciful one, begetter of everything" and "holds in his hand the life of the whole country"

The hymn calls Nannar father, begetter of everything, begetter of gods and men, and holder of the life of the whole country.
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Assyrian and Babylonian Literature: Selected Translations TABLET V / THE GILGAMESH NARRATIVE 337 / TABLET VI / THE GILGAMESH NARRATIVE 339; lines 21161-21220 confidence: high

Ishtar hears the words, becomes enraged, goes up into heaven, and comes to Anu her father and Antum her mother.

Ishtar becomes enraged, goes up into heaven, comes to Anu and Antum, and asks Anu her father to create the heaven-bull.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 337 / TABLET VI / THE GILGAMESH NARRATIVE 339 / ASSYRIAN AND BABYLONIAN LITERATURE; lines 21223-21272 confidence: medium

The passage says the lines recall Gilgamesh's threat before the ocean palace and are especially analogous to the Descent of Ishtar, where the wrathful goddess forces entrance to the Netherworld; here in heaven she would smash everything if her wish were not granted.

Ishtar threatens destruction if her wish is denied, and Anu, identified as her father, accedes and creates the heaven-bull.
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Assyrian and Babylonian Literature: Selected Translations THE SHURPU SERIES 395 / THE SHURPU SERIES 397 / COLOPHON / SEVENTH TABLET; lines 24574-24668 confidence: high

Marduk looks favorably on the man, goes to his father Ea, says he does not know the man's deed or cure, and receives Ea's answer that Marduk already knows what Ea knows.

Marduk goes to his father Ea for counsel; Ea addresses him as son and states that Marduk already knows what Ea knows.
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Assyrian and Babylonian Literature: Selected Translations THE STELE OF NABONIDUS 159 / INSCRIPTION OF NABONIDUS 163 / INSCRIPTION OF NABONIDUS 165 / INSCRIPTION OF NABONIDUS 167; lines 11832-11900 confidence: medium

Nabonidus prays to Shamash, called great lord of heaven and earth, light of the gods, offspring of Sin and Ningal, and asks the god entering E-babbara to look joyfully on him and his works.

Shamash is called offspring of Sin and Ningal; Anunit is linked to divine fathers; Anunit and Shamash are asked to make daily reference before Sin, their father and begetter.
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Assyrian and Babylonian Literature: Selected Translations THIRD TABLET / THE SHURPU SERIES 389 / ASSYRIAN AND BABYLONIAN LITERATURE / THE SHURPU SERIES 391; lines 24238-24347 confidence: high

Marduk looks favorably on the man, goes to his father Ea, reports the curse, and says he does not know the cause or cure. Ea answers his son Marduk and tells him to bring the man to the house of pure libations and release the ban.

Marduk goes to his father Ea about the afflicted man; Ea addresses him as son and gives the instruction for releasing the ban.
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Assyrian and Babylonian Literature: Selected Translations XII. LEGAL DECISIONS / LEGAL DECISIONS 277 / SOME OTHER PHASES OF COURT PROCEDURE / SOME OTHER PHASES OF COURT PROCEDURE 28 1; lines 17924-17994 confidence: medium

Before heaven and earth had names, Apsu the primeval ocean and Tiamat the originator are named, and their waters are said to be mingled together.

The account moves from Apsu and Tiamat as generator and originator to the creation of divine pairs and later great gods.
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Assyrian and Babylonian Literature: Selected Translations XVIII. INSCRIPTION OF ARTAXERXES MNEMON / IQ4 ASSYRIAN AND BABYLONIAN LITERATURE / XX. INSCRIPTION OF ARTAXERXES I / INSCRIPTION OF ANTIOCHUS-SOTER 195; lines 13228-13330 confidence: high

Nabu is addressed as exalted son, leader of the gods, first-born of Marduk, and offspring of Erua; the prayer asks him to grant enemy overthrow, victory, suzerainty, righteous reign, rejoicing, years, and offspring to Antiochus and Seleucus.

Nabu is repeatedly identified as first-born son of Marduk and offspring of Erua.
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Cuneiform Parallels to the Old Testament IX. THE LEGEND OF SARGON, KING / HYMNS AND PRAYERS / HYMNS AND PRAYERS / PRAYER OF THE RAISING OF THE HAND TO ISHTAR; lines 10488-10685 confidence: medium

The hymn says Ishtar rises above the earth and journeys forth; it compares her to a leopard and lion, calls her a virgin ornament of the heavens, and calls her sister of Shamash.

The hymn relates Ishtar to Sin as father and Shamash as brother, while also preserving a line that calls Shamash her father in connection with omen-giving.
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Cuneiform Parallels to the Old Testament MYTHOLOGICAL TEXTS / I. THE CREATION / THE SECOND TABLET / THE SECOND TABLET; lines 1865-1997 confidence: high

Fragmentary lines identify Anshar as father of the gods; a son who opens his heart is told that he shall approach battle.

The addressee is called son, stands before his father Anshar, and is directed toward battle.
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Cuneiform Parallels to the Old Testament PREFACE / MYTHOLOGICAL TEXTS / I. THE CREATION / THE SECOND TABLET; lines 1598-1622 confidence: high

"Tiamat made strong her handiwork"; she devises evil, plans to avenge Apsu, and marshals her collected army against Ea.

Tiamat is associated with the gods as her children and is reported as 'our mother' who has conceived hatred against 'us.'
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Cuneiform Parallels to the Old Testament PREFACE / PREFACE / MYTHOLOGICAL TEXTS / I. THE CREATION; lines 1131-1352 confidence: high

Heaven and earth are unnamed; Apsu, Mummu, and Tiamat are present in mingled waters; no fields, marshes, gods, names, or destinies exist; Lakhmu and Lakhamu are called into being.

Apsu is called begetter and Tiamat mother of them all; later the gods are called their sons, and several divine generations are named.
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Cuneiform Parallels to the Old Testament PREFACE / PREFACE / MYTHOLOGICAL TEXTS / I. THE CREATION; lines 1131-1352 confidence: high

They consult before Tiamat about the gods, their sons; Apsu says he cannot rest and proposes to destroy or disperse their way so the clamor may be appeased.

Apsu, Mummu, and Tiamat consult about the gods, their sons; Apsu proposes destruction, Tiamat voices destruction of what they made, and Mummu advises Apsu to destroy their way.
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Cuneiform Parallels to the Old Testament THE SEVENTH TABLET / THE 8EVENTH TABLET / THE WORLD BY MARDUK / INCANTATION OF THE TOOTHACHE; lines 5147-5204 confidence: medium

Ea calls his son Marduk, gives him the message, and says, "Go, my son Marduk."

Ea calls Marduk his son, gives him a message, and commands him to go.
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Cuneiform Parallels to the Old Testament VIII. NERGAL AND ERESHKIGAL1 / IX. THE LEGEND OF SARGON, KING / HYMNS AND PRAYERS / HYMNS AND PRAYERS; lines 10308-10486 confidence: medium

“Ishtar is exalted! Ishtar is queen! The lady is exalted! The lady is queen! Imini, the valiant daughter of Sin, hath no rival.”

The closing praise names Ishtar/the lady as queen and Imini as the valiant daughter of Sin with no rival.
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Cuneiform Parallels to the Old Testament VIII. NERGAL AND ERESHKIGAL1 / IX. THE LEGEND OF SARGON, KING / HYMNS AND PRAYERS / HYMNS AND PRAYERS; lines 9307-9489 confidence: high

The hymn calls the deity a self-created fruit, a mother womb and begetter of all things, and a merciful, gracious father who cares for the life of the whole world.

The deity is called father, mother womb, begetter of all things, and begetter of gods and men.
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Cuneiform Parallels to the Old Testament VIII. NERGAL AND ERESHKIGAL1 / IX. THE LEGEND OF SARGON, KING / HYMNS AND PRAYERS / HYMNS AND PRAYERS; lines 9491-9704 confidence: medium

Ningal, the deity's wife and gracious mother, Shamash his son, the Igigi, and the Anunnaki are each invoked to say that the Lord be appeased.

The deity's wife Ningal and son Shamash are invoked, along with divine groups, to say that the Lord be appeased.
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Cuneiform Parallels to the Old Testament VIII. NERGAL AND ERESHKIGAL1 / IX. THE LEGEND OF SARGON, KING / HYMNS AND PRAYERS / HYMNS AND PRAYERS; lines 9706-9890 confidence: high

Ellil sends forth his son Ramman; Ramman directs and sends forth the storm; the storm flies like seven demons; lightning is called Ramman's messenger going before him.

Ellil sends forth his son Ramman, and Ramman later hears the words of his father and creator.
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The Babylonian Legends of the Creation PUBLICATION OF THE CREATION TABLETS. / THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS.; lines 319-412 confidence: high

Damascius reports that the Babylonians conceive two principles, Tauthe and Apason; Apason is Tauthe's husband and Tauthe mother of the gods; their progeny proceeds through Moymis, Dache and Dachus, Kissare and Assorus, Anus, Illinus, Aus, and Dauce to Belus, fabricator of the world.

Damascius reports two principles, Tauthe and Apason, their relationship as husband and wife, and a sequence of progeny leading to Belus.
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The Babylonian Legends of the Creation PUBLICATION OF THE CREATION TABLETS. / THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS.; lines 319-412 confidence: medium

Damascius reports that the Babylonians conceive two principles, Tauthe and Apason; Apason is Tauthe's husband and Tauthe mother of the gods; their progeny proceeds through Moymis, Dache and Dachus, Kissare and Assorus, Anus, Illinus, Aus, and Dauce to Belus, fabricator of the world.

Tauthe is explicitly called mother of the gods and is paired with Apason in the origin sequence.
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The Babylonian Legends of the Creation THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS. / THE SEVEN TABLETS OF CREATION.--TRANSLATION. / SECOND TABLET.; lines 1220-1428 confidence: medium

Tiamat moulds, binds the gods her children, seeks vengeance for Apsu, orders an assembly, and her allied gods prepare for battle.

Tiamat is called mother of the gods and binds or gathers divine children, while Anshar, Ea, Anu, and Marduk are framed through father-son relationships within the response to her threat.
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The Babylonian Legends of the Creation THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS. / THE SEVEN TABLETS OF CREATION.--TRANSLATION. / SECOND TABLET.; lines 1430-1476 confidence: high

Anshar calls Marduk his son who comprehends everything, tells him to cast deep sleep upon Tiamat with a holy spell, and tells him to march quickly.

Anshar calls Marduk his son, instructs him against Tiamat, and the narrator identifies Anshar as Marduk's father.
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The Babylonian Legends of the Creation THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS. / THE SEVEN TABLETS OF CREATION.--TRANSLATION. / SECOND TABLET. / THIRD TABLET.; lines 1695-1793 confidence: medium

Tiamat raises Kingu, makes him great, appoints him battle leader, gives him sovereignty and the Tablet of Destinies, and says his command will be established.

Kingu is called Tiamat’s first-born son and is also addressed as her only spouse while being magnified among the gods.
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The Babylonian Legends of the Creation THE SEVEN TABLETS OF CREATION.--TRANSLATION. / SECOND TABLET. / THIRD TABLET. / FOURTH TABLET.; lines 1796-2007 confidence: medium

Marduk is seated in kingship before the gods; they declare his command irrevocable, give him power to exalt and cast down, call him their avenger, grant sovereignty over creation, and speak of his weapon breaking the foe.

Marduk is addressed as first-born, repeatedly watched or addressed by gods called his fathers, and receives kingship from them.
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The Babylonian Legends of the Creation THIRD TABLET. / FOURTH TABLET. / FIFTH TABLET. / SIXTH TABLET.; lines 2398-2487 confidence: high

Marduk delivers the gods in trouble; his sonship is proclaimed; men formed by his fingers are assigned service of the gods, with a statement that he set 'them' free.

The gods proclaim Marduk's sonship, Anu names him ASAR-LU-DUG, and the assembly calls him 'our son.'
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The Babylonian Legends of the Creation TOLD BY ASSYRIAN TABLETS FROM NINEVEH / DISCOVERY OF THE TABLETS. / PUBLICATION OF THE CREATION TABLETS. / THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION.; lines 160-187 confidence: high

“the main object of the Legend was the glorification of the god Marduk, the son of Ea (Enki), as the conqueror of the dragon Tiamat” and not chiefly the narration of creation.

Marduk is identified as the son of Ea/Enki.
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The Babylonian Legends of the Creation VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS. / THE SEVEN TABLETS OF CREATION.--TRANSLATION.; lines 950-1142 confidence: high

Tiamat is troubled; Apsu cannot diminish the gods' brawl; Apsu summons Mummu, and they go to Tiamat to take counsel about the gods, their children.

Apsu and Tiamat are associated with the gods as progenitor/bearer and as parents; Apsu, advised by Mummu, plans destruction against the gods, his children.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 215-411 confidence: medium

“Two-thirds of him are divine, and one-third of him human.”

Gilgamish is explicitly described as two-thirds divine and one-third human, and the divine complaint scene addresses Anu in relation to him.
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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 1722-1890 confidence: medium

Ishtar hears Gilgamish, bursts into rage, and goes up to Heaven to Anu her father and Antu her mother.

After Gilgamish's speech, Ishtar bursts into rage and goes up to Heaven to Anu her father and Antu her mother.
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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 1892-2098 confidence: medium

Ishtar complains to Anu that Gilgamish loads her with insult and tells of her sins; Anu replies that this follows because she asked Gilgamish for bodily favor.

Ishtar’s complaint to Anu follows Gilgamish’s recounting of her sins after her request for bodily favor, and she asks her father to make the Heavenly Bull against him.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona / AW-AW-TAM INDIAN NIGHTS / THE STORY OF THESE STORIES; lines 382-477 confidence: medium

The stories say the vahahkkee dwellers were children of Ee-ee-toy, created locally, and that the army carrying out Ee-ee-toy’s revenge were children of Juhwerta Mahkai, also originally created locally.

The stories are reported to call the vahahkkee dwellers children of Ee-ee-toy and the avenging army children of Juhwerta Mahkai, with both peoples originally created locally.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF CORN AND TOBACCO / THE STORY OF THE CHILDREN OF CLOUD; lines 5889-5969 confidence: medium

Cloud asks for proof; the older boy thunders and lightens, the other lightens a little; Cloud feeds them and leaves them outside overnight in rain and snow.

Cloud asks the boys to prove kinship, accepts their thunder and lightning, and further tests them through nights exposed to rain, snow, ice, and water before acknowledging them.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THESE STORIES / STORIES OF THE FIRST NIGHT / THE TRADITIONS OF THE PIMAS / THE STORY OF THE CREATION; lines 639-772 confidence: medium

The sun is male and the moon female; they meet once a month, the moon becomes a mother, gives birth at a named mountain, leaves the child among tramped weeds, and the child is nourished on earth because there is no milk.

The male sun and female moon meet monthly; the moon becomes a mother, bears a child at a mountain, and that child is identified as Coyote.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 167-266 confidence: high

In the Culture Heroes and Owl episode, Kubatc'istcine and Naiyenesgani visit grandmother Yolgaiisdzan, are sent to their father the sun, ask for playthings, and receive a hoop-and-pole game and arrows with a warning not to roll the hoop north.

The titled Culture Heroes episode names two companions who visit their father, the sun, and receive a hoop-and-pole game and arrows from him.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1110-1190 confidence: high

Golilisi suggests a horse race around the border of the earth. Naiyenezgani has no horse, and the being at his ear tells him to ask his father, the Sun, for one.

Naiyenezgani goes to his father, the Sun, and receives the Sun’s own black traveling horse for the race.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1465-1543 confidence: medium

The girl repeats the outing; when the sun rises, its beams stream out and her hips shake. She reports this, and her mother says it is good and likely happened.

The girl's successful conception is linked to the rising sun's beams, and the mother says the daughter gave birth to a child for the sun.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1734-1825 confidence: medium

The woman is named Ests’unnadlehi and the boy Naiyenezgani; the boy asks where his father lives, is told the place is far away and difficult, and sets out anyway.

The boy asks where his father lives, travels to visit him, is presented as claiming to be the man’s son, and is eventually acknowledged by the father.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 252-342 confidence: medium

The boy asks his grandmother where his father lives; she says not to speak of him because he lives in a dangerous place, and she refuses after repeated questions.

Naiyenezgani asks about his father, is warned that the father is dangerous, and departs toward the father’s house associated with the Black Sun/Sun.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 344-436 confidence: high

The Sun asks who has come; his wife denies seeing anyone four times, then reveals the boy and says he came to see his father.

The boy claims the Sun as father; the Sun tests him with tobacco and fire ordeals and then affirms him as son or child.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3471-3571 confidence: medium

The chief says the people should live happily on earth, that they will be his children, that he will look after them and pray for them, live on top of the sky, receive their prayers, know their words and thoughts, and pass above the world daily seeing them.

The chief calls the people his children, promises care, commands prayer to him with pollen, and warns them to heed his words.
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The Mountain Chant: A Navajo Ceremony ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE.; lines 3761-3919 confidence: medium

The commentary says the black mountain pertains to the male and the blue to the female; it also reports that Tsilké-¢igìni said that whoever learns their songs will thereafter be their child, while noting that fuller explanation remains undiscovered.

A reported statement says that whoever learns the songs of the Holy Young Man and Holy Young Woman will thereafter be their child.
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The Pima Indians AGENTS / SCHOOLS / THE PIMA CALENDAR / NATURE OF THE EVENTS; lines 1290-1416 confidence: high

Others say the flood was caused by Takwa-artam's two sons; she tells them to give back her milk before drowning her people, and because they cannot return the milk of infancy, they stop the flood from rising and make it recede.

Takwa-artam tells her sons to return her milk before drowning her people; because they cannot return the milk that nourished them, they stop the flood from rising and make it go down.
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The Pima Indians COYOTE AND THE BLUEBIRD / THE BOT AND THE BEAST / THE NAUOHTY GRANDCHILDREN / DEITIES; lines 12556-12650 confidence: high

Sun kills those who die during the day, Night those who die in darkness; Moon is Sun's wife; Coyote is child of Sun and Moon and resembles culture heroes in buffoonery and trickery.

Moon is Sun's wife, and Coyote is the child of Sun and Moon.
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The Pima Indians THE NAUGHTY GRANDCHILDREN / OOTOTB / CHILDREN OF CLOUD / SKULL AND HIS MAGIC; lines 12489-12503 confidence: medium

In “Children of Cloud,” twin boys are the immediate result of the marriage of Cloud and the beautiful mat maker, who had refused all suitors.

The tale unit identifies twin boys as children of Cloud and sends them to find Cloud, their father.
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The Pima Indians WARFARE / SOPHIOIX)GY / COYOTE / CHILDREN OF CLOUD; lines 11974-12071 confidence: high

The Hohokam dwell on the Gila near Casa Grande; a beautiful mat-making woman rejects men; Cloud comes from the east, and “one large rain drop fell upon her; immediately twin boys were born.”

A rain drop from Cloud falls on the sleeping woman and twin boys are immediately born; Cloud is later identified as their father.
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The Pima Indians WARFARE / SOPHIOIX)GY / COYOTE / CHILDREN OF CLOUD; lines 11974-12071 confidence: high

The Hohokam dwell on the Gila near Casa Grande; a beautiful mat-making woman rejects men; Cloud comes from the east, and “one large rain drop fell upon her; immediately twin boys were born.”

The children are twins born immediately after rain-drop conception, identify Cloud as father, and demonstrate weather powers like Cloud's.
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The Pima Indians WARFARE / SOPHIOIX)GY / COYOTE / CHILDREN OF CLOUD; lines 11974-12071 confidence: high

Cloud asks the boys to prove they are his children; the younger sends chain lightning and the older heat lightning, and both survive a rain-flooded house where others drowned.

Cloud asks the boys to show they are his children; they display lightning powers and survive rain-flood waters that would drown mortals.
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The Sia A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133; lines 6768-6847 confidence: medium

The cotton cords are later tied around the infant's ankles to indicate that the infant is a child of Sus'slstinnako and may know this father; an obsidian spear point touches the cradle and child four times and is passed over the mother for strength.

Cotton cords tied around the infant's ankles indicate that he is a child of Sus'slstinnako and may know this father.
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The Sia A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133; lines 6849-6945 confidence: medium

The infant is nourished from birth; another nursing woman feeds it until the third morning; the room door cannot be left open until the fourth morning, when the child goes out to see its sun father.

The infant is taken on the fourth morning to see its sun father, and the doctress says the child and sun father may know one another.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1150-1240 confidence: high

The creator sends the sun to travel over the world by several roads; the sun dislikes the north-to-south and west-to-east courses but likes the straight east-to-west road, after which the creator tells him to ascend daily on that course.

The creator addresses the sun as son, and the sun replies with parental address before the daily route is established.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1523-1609 confidence: high

The twins are named Ma'-a-se-we and U'-yuuyew?, ask where their father is, are told he is far east, receive bows and arrows from spider woman, and cross her web bridge to descend to the center of the river and find their father's house.

The twins seek their distant father, claim the Sun as father, are challenged by the Sun's wife, and are recognized by the Sun after ordeals.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1894-1980 confidence: medium

The brothers recover after falling into another world; Ma'asewe says they should travel toward the house where the sun enters in the evening, the world where their father, the sun, returns at night.

Ma'asewe refers to the sun as 'our father' and says the sun returns at night to that world.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2159-2242 confidence: high

A great rainbow has its feet on the earth and head touching the heavens; the boys step on it and quickly reach their father, the sun, in midheavens.

The boys step onto a rainbow reaching from earth to heaven and arrive at their father, the sun, who recognizes them as his children.
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The Sia OTHER SOCIETIES. / SOCIETY OF THE COUGAR. / SIA MASKS / SOCIETY OF WARRIORS.; lines 5504-5582 confidence: medium

The Society of Warriors and Knife Society share a ceremonial chamber, are closely allied, and are linked respectively to Ma'asewe and U'yuuyewC and to arrows given by the sun father to the invulnerable twins.

The sun father gives arrows to the invulnerable twins, who use them against enemies of the earth.
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The Sia PHENOMENA DIVIDED INTO HUMAN AND SUPERHUMAN. / DOR8BY.1 OTHER OMAHA AND PONKA TERMS. 367 / OTHER OMAHA AND PONKA TERMS. / SIGNIFICANCE OF PERSONAL NAMES AND KINSHIP TERMS.; lines 18963-18981 confidence: medium

“Something that moves” seems to “overshadow and inclose the child” and addresses the wakan man as father.

The superhuman being is addressed as child or junior, while the human wakan man is addressed as father or senior.
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The Sia RAIN CEREMONIAL OF THE QUER'RANNA SOCIETY. / ALTAR OF SUER'-RAN-NA SOCIETY. / OTHER SOCIETIES. / SOCIETY OF THE COUGAR.; lines 5302-5414 confidence: medium

The cougar is called the “great father and master of all game”; he controls game mentally, while the sun gives the Sia power to capture it.

The cougar is called the father and master of game, and the prayer asks him to send his children about the country.
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The Sia SOCIETY OF THE COUGAR. / SIA MASKS / SOCIETY OF WARRIORS. / BTEVBN80N.) SONGS. 123; lines 5585-5749 confidence: medium

The hls'tiiin and quer'ranna each have a similar rain-petition song; the hls'tiiin song is said to have been given by the sun, and the society name refers to lightning knives or arrows given to heroes by their sun father.

The sun gives a rain petition song to the hls'tiiin, and the sun father gives lightning knives or arrows to heroes.
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The Sia THK KU. / PORTION OP A RAIN SONG OF THE HISTIAN CHAI'AN (KNIFE SOCIETY). / A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT.; lines 6427-6493 confidence: medium

The explanation says the addressee's thoughts and heart are united with Ko'pishtaia, that she draws the sacred breath of life, that her thoughts pass first over the road to the sun father and Ko'pishtaia, and that she will be as a mother to the child.

The prayer says the addressee will be to the child as a mother, the child will be as her own, and the child will greet her as mother.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS / ORIGIN OF THE DIMINUTIVE GODS OF WAR; lines 1199-1255 confidence: high

The Sun Father causes heavy rain; the mountain-side cascade becomes animated, is caught in the sun's embrace, and bears twin children who issue from the foam.

Twin children issue from foam after the Sun Father's rain and the sun's embrace of the cascade; they identify the Sun and Laughing water as parents and become named divine war figures.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS / ORIGIN OF THE DIMINUTIVE GODS OF WAR; lines 1199-1255 confidence: medium

Kow'wituma and Wats'usi, weary from many conflicts, ask their Sun Father to send two others to take their place as warriors.

War-weary Kow'wituma and Wats'usi ask their Sun Father to send two others to take their place as warriors, leading to the birth and commissioning of two small divine beings.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CLASSIFICATION' OF THE HIGHKH POWERS / BECJINNINCS OF THK UXIVKKSK / CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD; lines 654-741 confidence: medium

Yatokia, Sun Father, creates two sons, Kow'wituma and Wats'usi, by impregnating two bits of foam with his rays.

Sun Father creates Kow'wituma and Wats'usi by impregnating two bits of foam with his rays.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CLASSIFICATION' OF THE HIGHKH POWERS / BECJINNINCS OF THK UXIVKKSK / CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD; lines 743-790 confidence: medium

Kia'kwemosi goes over the eastern road, plants prayer plumes sent by Sun Father through the Divine Ones, and prays, giving the plumes to Sun Father and Moon Mother.

Kia'kwemosi plants prayer plumes sent by Sun Father and offers them to Sun Father and Moon Mother.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN / A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS; lines 1162-1197 confidence: medium

The Divine Ones find the newly created gods masked in Ko'thluwala'wa; the gods ask about their mothers and say, "we are not dead; we live and sing and dance in this beautiful place."

The gods are addressed as children, ask about their mothers, and say the mothers should not grieve because they live, sing, dance, and work for their mothers and people.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH / RABBIT HUNT WITH THE GODS.; lines 5041-5125 confidence: high

A low tree is fired; bread is cast into the flames as food for gods; prayers invoke deceased fraternity members, the goddess or mother of game, and rain-makers; rabbit sticks are passed through flames for hunting success.

The goddess or mother of game is asked to send her children, and the passage identifies those children as rabbits sent to the Zuñis.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies LEARNING TO WEAVE BELTS / TWENTY-THIRD ANNUAL REPORT PL. LXXX / DOG DANCE / STKVKXHOSJ; lines 16853-16907 confidence: low

The doctress holds the infant with its head to the east while older female relatives stand by the bowl and hold suds; the young mother sits nearby but does not take part; the doctress prays to A'wonawil'ona, the Sun Father, and the Earth Mother for blessings for the child.

The doctress prays to A'wonawil'ona, the Sun Father, and the Earth Mother that blessings may come to the child.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION / CLASSIFICATION' OF THE HIGHKH POWERS; lines 548-594 confidence: high

Subterranean anthropic powers not personated include the Gods of War, represented by wooden images and children of the Sun Father; Po'shaiyanki, the culture hero; and Corn Mother.

The Gods of War are explicitly described as children of the Sun Father.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION; lines 483-546 confidence: high

The sun is called father and ancient one; the moon is his sister; all peoples are children of the sun; unexplained matters are attributed to Sun Father and a first great cause.

The sun is called father and ancient one, has no wife, and all peoples are described as children of the sun.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75; lines 3575-3781 confidence: medium

The passage says the fathers are nearby, all children are seen but unhappy, it is dark inside, they cannot see one another, they step on one another, and they are looking for the light above.

The rain priests are repeatedly called fathers, while the passage also speaks of all children in the lower world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WINTER DANCES OF THK KOK'KOKSHI / A'SHIWANNI (RAIN PRIESTHOOD) / RAIN PRIKSTHOOD / INSTALLATION OF AN ASSOCIATE SHI'WANNI OF THE NORTH; lines 9397-9497 confidence: medium

The first body of A'shiwanni make monthly offerings at compass points by excavating arm-length pits and depositing sweet corn meal, prayer meal, and te'likinawe; offerings include sun, moon, deceased predecessors, lightning-makers of the six regions, Earth Mother, Sun Father, and deceased predecessors, with the stick face oriented east.

The offering prayers invoke Earth Mother and Sun Father's embrace to warm her children, identified as fruits of the earth, into being.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHCRAFT 405 / ORIGIN OF THE FRATERNITIES 409 / STEVENSON! ORIGIN OF THK FRATERNITIES 417 / TWENTY-THIRD ANNUAL REPORT. PL. C,; lines 23030-23105 confidence: medium

The theurgist prays while holding the mi'li, passes it four times over the writer's mouth so she may draw sacred breath from the fetish, and says, "Receive your father"; to a male, "Receive your mother."

The mi'li is handed to a female recipient with the instruction to receive her father, while a male recipient would be told to receive his mother.
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islamic

The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9551-9615 confidence: medium

The passage rejects the claim that God has begotten children, states that all in heaven and earth belongs to God, and says that when God decrees a thing he says “Be” and it is.

The passage directly reports and rejects the statement that God has begotten children.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9551-9615 confidence: medium

God is said not to have begotten children; heaven and earth belong to him; he is creator of heaven and earth and decrees by saying 'Be.'

The passage reports the claim that God has begotten children and immediately rejects it, while affirming God's sole possession of heaven and earth.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13465-13556 confidence: medium

Recipients of scripture are told not to exceed bounds; Jesus son of Mary is called God's apostle, Word conveyed into Mary, and spirit from God; the formula of three Gods is rejected; God is one and has no son.

The passage identifies Jesus as son of Mary and apostle of God while rejecting the claim that God has a son.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13465-13556 confidence: medium

A note says the passage is against Jews for rejecting Jesus and Christians for calling him God and son of God.

The passage rejects the statement that God has a son, while notes specify polemic against Christians calling Jesus God or son of God.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15208-15287 confidence: medium

Some set up genii as partners with God and attribute sons and daughters to him; the passage says God created them, made heaven and earth, has no consort, and created all things.

The passage reports that sons and daughters are falsely attributed to God and then denies that God has issue or a consort.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15208-15287 confidence: high

Some set up the genii as partners with God and falsely attribute sons and daughters to him; the passage denies that God has issue or a consort.

The passage says sons and daughters are falsely attributed to God and denies that God has issue or a consort.
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The Koran (Al-Qur'an) CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32852-32936 confidence: medium

The passage rejects attributing servants or offspring to God, asks about daughters and sons, challenges making angels female, and says such testimony will be written down and examined on the day of judgment.

The passage reports and rejects claims that God has offspring or daughters and that angels are female servants of the Merciful.
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The Koran (Al-Qur'an) CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33035-33129 confidence: medium

The passage says that if the Merciful had a son the speaker would worship him, then declares the Lord of heaven, earth, and the throne far from that claim.

The passage states that if the Merciful had a son the speaker would worship him, then declares the Lord of heaven, earth, and the throne far from what they affirm.
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The Koran (Al-Qur'an) CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33035-33129 confidence: medium

The note describes objections about beings worshipped besides God being doomed to hell, including Jesus being worshipped as God and claims about Christians receiving scripture and worshipping Jesus as son of God, with angels considered by some as more worthy of honor.

The text rejects the assertion that the Merciful has a son and exalts the Lord of heaven and earth from such claims; the notes discuss claims about Jesus as son of God.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22022-22106 confidence: medium

People attribute daughters to God while desiring sons; female birth brings shame, hiding, and consideration of burial in dust.

The passage reports and condemns the attribution of daughters to God while people prefer desired male children for themselves.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23142-23202 confidence: medium

The passage praises God as having no begotten child, no partner in the kingdom, and no protector from contempt, and commands magnifying him.

The passage praises God as having begotten no child and having no partner in the kingdom.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23960-24044 confidence: medium

Jesus speaks of peace on his birth, death, and being raised to life; the passage identifies him as Jesus son of Mary and says God should not have a son and creates by saying Be.

The passage identifies Jesus as son of Mary and explicitly says it is not meet for God to have any son.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24216-24303 confidence: high

The claim that the Merciful has begotten issue is condemned; the heavens nearly tear, the earth cleaves, and mountains fall because children are attributed to the Merciful.

The passage explicitly rejects the claim that the Merciful has begotten issue or children and calls the claim impious.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24216-24303 confidence: medium

The claim that the Merciful has begotten issue is called impious; the heavens nearly rend, the earth cleaves, and mountains are overthrown because children are attributed to the Merciful; God does not beget children.

The passage explicitly rejects the claim that the Merciful has begotten issue or children.
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The Koran (Al-Qur'an) ENTITLED, ABU LAHEB; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER CXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 39382-39445 confidence: medium

"God is one GOD; the eternal GOD: be begetteth not, neither is he begotten: and there is not any one like unto him."

Chapter CXII explicitly denies that God begets or is begotten.
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The Koran (Al-Qur'an) ENTITLED, ABU LAHEB; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER CXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 39382-39445 confidence: high

"SAY, God is one GOD; the eternal GOD: be begetteth not, neither is he begotten: and there is not any one like unto him."

Chapter CXII states that God neither begets nor is begotten.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31215-31300 confidence: medium

The passage asks the Meccans whether the Lord has daughters while they have sons, and whether God created angels female with them as witnesses.

The passage rhetorically asks whether the Lord has daughters and whether angels were created female.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31302-31400 confidence: high

The passage asks whether God has begotten issue or chosen daughters over sons, asks for proof, and says they make him kin to the genii.

The passage rejects claims that God has begotten issue, chosen daughters over sons, or has kinship with genii.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31302-31400 confidence: high

The passage rejects claims that God has issue, daughters, or kin among genii and mentions eternal punishment, excepting sincere servants.

The passage explicitly reports and rejects claims that God has begotten issue, chosen daughters, or kinship with the genii.
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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 19146-19242 confidence: high

Friends of God have no fear or grief and receive good tidings; idols are vain; night is for rest and day for labor; the claim that God begot children is denied.

The passage explicitly reports and rejects the statement that God has begotten children, emphasizing God's self-sufficiency and ownership of heaven and earth.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 17960-18035 confidence: medium

The passage says Jews call Ezra the son of God and Christians call Christ the Son of God, rejects these statements, and says priests, monks, and Christ are taken as lords besides God despite the command to worship one God only.

The passage reports claims that Ezra and Christ are sons of God and rejects them while asserting worship of one God only.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: medium

Ezra and his ass are restored to life after being dead a hundred years; Ezra is called by Jews the son of God.

Ezra is said to be called by Jews the son of God, while God is indexed as having no issue.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10088-10219 confidence: medium

The passage challenges the claim that God gave sons to the addressees and took daughters from among the angels, calling it a dreadful saying.

The passage rejects the saying that the Lord has prepared sons for humans and taken daughters from among the angels.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11952-12078 confidence: medium

Some ascribe daughters to God though they do not desire daughters for themselves; when a daughter is announced, a man’s face darkens, he hides, and the passage asks whether he will keep her with disgrace or bury her in the dust.

The passage reports that some ascribe daughters to God while disliking daughters for themselves, and it rejects their judgment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14518-14658 confidence: medium

The passage rejects the idea that God has a son and praises him as God, the One, the Almighty.

The passage states that if God had desired a son he would have chosen from creation, then praises him as the one almighty God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17977-18094 confidence: medium

The passage says some assign the Djinn as God's associates and falsely ascribe sons and daughters to him, then affirms God as sole maker and creator without consort or son, beyond vision's grasp.

The passage reports that sons and daughters are falsely ascribed to God and asks how God could have a son when he has no consort.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19103-19221 confidence: medium

The claim 'God hath a son' is rejected; whatever is in the heavens and earth belongs to God and obeys Him.

The passage reports and rejects the statement that God has a son, affirming instead that all in the heavens and earth belongs to and obeys Him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23061-23195 confidence: medium

The People of the Book are warned not to overstep; Jesus son of Mary is described as Messiah, apostle, Word conveyed into Mary, and Spirit from God; “Three” and divine sonship are rejected; God is one and owns heavens and earth.

The passage identifies Jesus as God’s apostle and servant while denying that God has a son.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23061-23195 confidence: medium

The People of the Book are warned not to overstep bounds; Jesus son of Mary is called an apostle, God’s Word conveyed into Mary, and a Spirit from God; the statement “Three” is rejected and God is declared one without a son.

The passage explicitly rejects that God should have a son while discussing Jesus and divine unity.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25973-26089 confidence: medium

Jews and Christians say they are sons of God and his beloved; the reply asks why God chastises them for sins and says they are created humans subject to pardon or chastisement, with all things returning to God.

Jews and Christians are quoted as claiming to be sons of God and his beloved; the reply denies special exemption by asking why God chastises them for sins.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5185-5401 confidence: medium

The passage asks whether God has daughters, whether angels are female, rejects 'God hath begotten,' and denies claims making God kin with the Djinn; it also mentions burning in Hell.

The passage directly rejects claims that God has daughters, has begotten, or is kin with the Djinn.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 confidence: medium

Jesus is named as son of Mary; God is said not to beget a son; God's decree is expressed as saying "Be"; God is declared Lord to be worshipped.

The passage identifies Jesus as son of Mary, reports doubt and variance concerning him, and explicitly denies that God begets a son.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7554-7691 confidence: medium

The claim that the God of Mercy has offspring is called monstrous; heavens, earth, and mountains nearly rupture because a son is ascribed to him, though it does not befit him to beget a son.

The passage reports and rejects the claim that the God of Mercy has offspring or a son.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7554-7691 confidence: medium

They say the God of Mercy has gotten offspring; this is called a monstrous thing.

The passage reports and condemns the claim that the God of Mercy has offspring or a son, stating that it does not beseem him to beget a son.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8200-8362 confidence: medium

The passage rejects assigning offspring to God and questions the claim that God adopted daughters while sons are chosen for people.

The text rejects assigning offspring to God and challenges the idea that God adopted daughters while sons are chosen for people.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8518-8693 confidence: medium

The passage rejects the idea that the God of Mercy has a son, praises God as Lord of the heavens, earth, and Throne, states that He knows the Hour and is the final return point, and comments on intercession.

The passage repeatedly denies that God has a son, spouse, or offspring.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8518-8693 confidence: medium

The passage rejects a son of the God of Mercy, exalts the Lord of heavens, earth, and Throne, affirms divine knowledge of the Hour and return to God, and limits intercession by beings called beside Him.

The passage rejects that the God of Mercy has a son and the djinn state that God has taken no spouse and has no offspring.
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oceanic

Oceanic Mythology CONCLUSION 307 / NOTES / NOTES / PART I; lines 14117-14427 confidence: medium

Tangaroa is described as both son and brother-in-law of Rangi, and also as son of Te-more-tu, “Ultimate Space”; the author says this might indicate a belief in Tangaroa’s priority over Rangi.

Tangaroa is described through conflicting kinship origins, including as son of Rangi and son of Te-more-tu; the note adds that this might indicate Tangaroa’s priority over Rangi.
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Oceanic Mythology IO OCEANIC MYTHOLOGY / PLATE III / MYTHS OF ORIGINS AND THE DELUGE 11 / MYTHS OF ORIGINS AND THE DELUGE 13; lines 1536-1622 confidence: high

The Cook/Hervey account pictures the universe as a hollow shell like a beet, with the Root of All Existence and other levels; Vari-ma-te-takere, a female deity, creates six deities including Vatea, also called Atea in the Marquesas and Wakea in Hawaii.

Vari-ma-te-takere, a female deity called The Very Beginning, creates six other deities.
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Oceanic Mythology IO OCEANIC MYTHOLOGY / PLATE III / MYTHS OF ORIGINS AND THE DELUGE 11 / MYTHS OF ORIGINS AND THE DELUGE 13; lines 1536-1622 confidence: high

Vatea of The Thin Land espouses Papa, daughter of Tima-te-kore, and becomes parent of Tangaroa, Rongo, Tonga-iti, Tangiia, and Tane; the author identifies the Vatea-Papa union as the account’s main point of contact with preceding beliefs.

Vatea, associated by the author with light or bright sky, unites with Papa, Foundation or Earth, and they beget major deities; the author compares this with other sky-earth parental beliefs.
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Oceanic Mythology IO OCEANIC MYTHOLOGY / PLATE III / MYTHS OF ORIGINS AND THE DELUGE 11 / MYTHS OF ORIGINS AND THE DELUGE 13; lines 1536-1622 confidence: high

The author summarizes one New Zealand cosmogonic form as the origin from initial chaos of the Sky-God Rangi, who with Papa and other female powers becomes father of gods and men.

The author summarizes a New Zealand form in which Rangi originates from initial chaos and with Papa and other female powers becomes father of gods and men.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7612-7704 confidence: high

The Bugi and Makassar account states that the son of the sky-deity was sent down to earth on the rainbow to organize and prepare the world for mankind.

The main descending figure is explicitly identified as the son of the sky-deity.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7706-7834 confidence: high

Lumimu-ut gives her son a staff equal to her stature and tells him to seek a woman shorter than it; mother and son travel separately, meet without recognizing one another, the staff has grown taller than she is, he marries her, and their children become gods.

Lumimu-ut and her son circle the world, fail to recognize one another, use a staff test, marry, and produce children who become gods.
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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

Western Carolines human-origin account: Ligobund descends from the sky, makes earth habitable, and gives birth to three children who become ancestors of mankind.

Ligobund descends from the sky, makes the earth habitable, and gives birth to three children who become ancestors of mankind.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 11 / MYTHS OF ORIGINS AND THE DELUGE 13 / MYTHS OF ORIGINS AND THE DELUGE 15 / MYTHS OF ORIGINS AND THE DELUGE 17; lines 1712-1838 confidence: medium

Tangaloa sees a floating stone in the sea, brings it to the skies, shapes it into human form, gives it life, takes it as wife, and she bears a bird that he sends down with a rock home.

Tangaloa's wife bears a bird, and the bird is sent from the sky-world to a rock home in the sea.
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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: medium

Taaroa exists alone in heaven, creates his daughter, and with her makes earth, sky, and sea on a rock foundation in the sea.

A Society Group version says Taaroa created his daughter and with her made the earth, sky, and sea.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 161 / MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167; lines 8245-8329 confidence: medium

The passage lists direct divine ancestry examples: Toba Battak descent from a divine maiden and heavenly hero, Bugi/Macassar descent from a son of the heaven deity and six wives, and divine descent beliefs in Nias and among the Ifugao.

The passage lists Toba Battak, Bugi/Macassar, Nias, and Ifugao cases in which humans or peoples descend from divine, heavenly, or deity-related figures.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 19 / MYTHS OF ORIGINS AND THE DELUGE 21 / MYTHS OF ORIGINS AND THE DELUGE 23 / MYTHS OF ORIGINS AND THE DELUGE 25; lines 2099-2230 confidence: medium

Tane takes Hine-ahu-one as wife; she bears Tiki-tohua, the bird egg source of birds, then Tiki-kapakapa, and then a human child.

Several accounts connect human origins with marriage or sexual union involving divine, primordial, or first female figures: Tane and Hine-ahu-one, Tii and the earth woman, Kii and his mother, and La'i-la'i with the King who Opens the Heavens.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 19 / MYTHS OF ORIGINS AND THE DELUGE 21 / MYTHS OF ORIGINS AND THE DELUGE 23 / MYTHS OF ORIGINS AND THE DELUGE 25; lines 2099-2230 confidence: high

The passage discusses direct descent from gods, citing Rongo's three sons as ancestors of Mangaia's peoples and Marquesan descent from Tii-tapu and Hina-ua.

The passage explicitly notes traditions in which human peoples or mankind descend from Rongo's sons, Tii-tapu and Hina-ua, Bright Light and Pleasant Quiet, Kii, La'i-la'i, and the King who Opens the Heavens.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 23 / MYTHS OF ORIGINS AND THE DELUGE 25 / PLATE V / MYTHS OF ORIGINS AND THE DELUGE 27; lines 2233-2348 confidence: medium

Hina returns from an unsuccessful search, meets Tii-maaraatai without knowing him, asks who he is, and he replies, calls her sister, and invites her to come to him.

Hina and Tii-maaraatai identify as sister and brother, become spouses, and produce Tii, first-born of mankind.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 23 / MYTHS OF ORIGINS AND THE DELUGE 25 / PLATE V / MYTHS OF ORIGINS AND THE DELUGE 27; lines 2233-2348 confidence: high

The commentator says the origin myths are confused: Tiki or Tii is both first man and creator/progenitor; the first woman made by Tane is sometimes a deity; Hine-nui-a-te-po becomes guardian and goddess of the underworld; and human and divine categories are confused through a desire for divine ancestry.

The commentator explicitly says the myths confuse human and divine categories and reflect a desire to trace ancestry back to a divine source.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 23 / MYTHS OF ORIGINS AND THE DELUGE 25 / PLATE V / MYTHS OF ORIGINS AND THE DELUGE 27; lines 2233-2348 confidence: medium

The commentator says the discovered man was grandfather of the being who separated heaven and earth, so he was not regarded as an ordinary human; his exploits are those of gods and are attributed to Tane and other deities in variant myths.

The commentator says the New Zealand first man is grandfather of the figure who separated heaven and earth and has exploits otherwise attributed to deities.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 25 / PLATE V / MYTHS OF ORIGINS AND THE DELUGE 27 / MYTHS OF ORIGINS AND THE DELUGE 29; lines 2351-2432 confidence: high

The passage introduces the Maori Sky Father Rangi and Earth Mother Papa-tu-a-nuku as parents of deities and in some versions of man, and states that Rangi felt love for Papa-tu-a-nuku.

Rangi is introduced as Sky Father and Papa-tu-a-nuku as Earth Mother; together they are parents of deities and, in some versions, of man.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 27 / MYTHS OF ORIGINS AND THE DELUGE 29 / MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33; lines 2519-2609 confidence: high

Tane-mahuta ignores the cries of Rangi and Papa and presses the earth downward while thrusting the sky upward.

The passage centers on Rangi or Raki and Papa as Heaven and Earth, spouses and parents, being forcibly separated by Tane and the younger generation.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 29 / MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35; lines 2612-2703 confidence: medium

After outlining myths of heaven and earth, the passage turns to the Maori account of the separation of Rangi and Papa; Tane seeks to clothe and beautify them, sees his father Raki naked, and obtains red kura to improve his appearance.

The passage refers to the Maori account of the separation of Rangi and Papa and says Tane continues after parting his parents by seeking to clothe and beautify them.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI; lines 2706-2799 confidence: medium

The sun and moon in Maori myth are generally treated as Rangi’s offspring placed as eyes in the sky; similar beliefs are noted in the Society Group, Samoa, and the Cook Group, where they are eyes of Vatea.

The sun and moon are described as offspring or eyes in several Polynesian traditions, and in Cook Group versions as the two halves of Papa’s first-born child.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 9 / IO OCEANIC MYTHOLOGY / PLATE III / MYTHS OF ORIGINS AND THE DELUGE 11; lines 1406-1533 confidence: medium

Tanaoa/Darkness and Mutuhei/Silence rule in the primeval Po; Atea/Light separates from Tanaoa and drives him away; Ono/Sound destroys Mutuhei; Atanua/Dawn arises, becomes Atea’s wife, and Atea begets deities and creates heavens and earth.

Atea takes Atanua/Dawn as wife and begets a host of deities.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 9 / IO OCEANIC MYTHOLOGY / PLATE III / MYTHS OF ORIGINS AND THE DELUGE 11; lines 1406-1533 confidence: high

The dark and light blue sky, called heralds of day, ask Taaroa for a soul for the inanimate universe; Taaroa answers that it is done and directs his son Sky-producer to accomplish his will.

Taaroa commands his son Rai-tubu/Sky-producer to accomplish his will, and the son gives generative power to heaven, earth, and abyss.
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Oceanic Mythology NOTES 325 / NOTES 327 / NOTES 333 / NOTES 335; lines 15913-16070 confidence: medium

"This special form of charm is wide-spread, often in the form, 'If I am the son of a diwata (Sanskrit devata, 'divinity'),' etc."

The passage explicitly gives a charm formula in which the speaker claims to be the son of a diwata, glossed as a divinity, and calls this charm form widespread.
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Oceanic Mythology OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5 / MYTHS OF ORIGINS AND THE DELUGE / MYTHS OF ORIGINS AND THE DELUGE 9; lines 1255-1293 confidence: high

Different accounts emphasize the pre-eminent importance of the “Heaven Father and Earth Mother pair,” and some versions do not seem to recognize other wives.

The passage explicitly emphasizes the Heaven Father and Earth Mother pair as pre-eminent in Maori accounts and as central to New Zealand cosmogony.
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Oceanic Mythology OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5 / MYTHS OF ORIGINS AND THE DELUGE / MYTHS OF ORIGINS AND THE DELUGE 9; lines 1255-1293 confidence: medium

Rangi's third wife is Heke-heke-i-papa, “Coming Down to Earth”; by her he has many children, especially Tama-nui-a-rangi, “Great Son of Heaven.”

Rangi is described with multiple wives and numerous children, including named offspring, within a cosmogonic discussion.
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Oceanic Mythology PART I / POLYNESIA / OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5; lines 1052-1138 confidence: high

The Nga-i-tahu genealogy runs from Po to Te-ao, Ao-marama, Ao-tu-roa, several Kore-named stages, and Maku; Maku takes Mahora-nui-a-tea as wife and begets Raki/Rangi.

Cosmic stages are personified and treated as offspring of preceding stages, as shown in the Nga-i-tahu genealogy and the passage's explanation of the genealogical type.
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Oceanic Mythology PART I / POLYNESIA / OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5; lines 1052-1138 confidence: medium

The solid earth and overarching sky take shape and are personified as Heaven Father and Earth Mother; later natural phenomena and gods are offspring of Heaven by Earth or another female principle.

The solid earth and overarching sky are personified as Earth Mother and Heaven Father, and later beings are offspring of Heaven by Earth or another female principle.
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Oceanic Mythology PLATE IV / MYTHS OF ORIGINS AND THE DELUGE 19 / MYTHS OF ORIGINS AND THE DELUGE 21 / MYTHS OF ORIGINS AND THE DELUGE 23; lines 2015-2096 confidence: medium

The author moves from world-origin myths to human-origin myths and lists four types: direct divine creation, a created first woman marrying her creator, direct divine offspring, and humans developing from worms shaped into human form.

The passage identifies a type in which a first woman is created by a deity and then taken as his wife, making humanity descended from a divine creator.
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Oceanic Mythology PLATE IV / MYTHS OF ORIGINS AND THE DELUGE 19 / MYTHS OF ORIGINS AND THE DELUGE 21 / MYTHS OF ORIGINS AND THE DELUGE 23; lines 2015-2096 confidence: medium

The author moves from world-origin myths to human-origin myths and lists four types: direct divine creation, a created first woman marrying her creator, direct divine offspring, and humans developing from worms shaped into human form.

One listed type says humans are the direct offspring of deities and therefore wholly divine.
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Oceanic Mythology PLATE V / MYTHS OF ORIGINS AND THE DELUGE 27 / MYTHS OF ORIGINS AND THE DELUGE 29 / MYTHS OF ORIGINS AND THE DELUGE 31; lines 2435-2516 confidence: high

Rangi cleaves to Papa the Earth Mother and his offspring are “prisoned beneath his mighty form” in darkness.

Rangi and Papa are parents of divine children, who are cramped beneath Rangi's covering body.
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Oceanic Mythology PLATE XVII / MYTHS OF ORIGINS AND THE DELUGE 171 / MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175; lines 8687-8794 confidence: medium

The child of a sky-maiden and a mortal is cut in two; the father’s half decays, and the mother makes from it an owl, fungus, mollusc, serpent, rainbow, worms, maggots, a bird, bats, and other animals.

The Ifugao account concerns the child of a sky-maiden and a mortal; the Mandaya account concerns children of the sun and moon whose bodies become beings and stars.
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Oceanic Mythology PLATE. XX / MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237 / SUMMARY 243; lines 11763-11789 confidence: medium

"Nareau and his daughter, Kobine, made heaven and earth."

Nareau and his daughter Kobine are named together as makers of heaven and earth.
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Oceanic Mythology POLYNESIA / OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5 / MYTHS OF ORIGINS AND THE DELUGE; lines 1141-1252 confidence: high

“In Whai-tua two existences without shape were formed: Maku (‘Moisture’), a male; and Mahora-nui-a-rangi”

The author explicitly says that successive stages in the evolution are individualized as a genealogic series; Rangi descends from Maku and Mahora and begets gods with Papa.
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Oceanic Mythology POLYNESIA / OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5 / MYTHS OF ORIGINS AND THE DELUGE; lines 1141-1252 confidence: medium

“In Whai-tua two existences without shape were formed: Maku (‘Moisture’), a male; and Mahora-nui-a-rangi”

Maku and Mahora are paired as male and female shapeless existences, and Rangi the heavens takes Papa the earth as wife and begets gods.
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Oceanic Mythology POLYNESIA / OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5 / MYTHS OF ORIGINS AND THE DELUGE; lines 1141-1252 confidence: medium

Rangi-potiki, “The Heavens,” springs from Maku and Mahora-nui-a-rangi, takes Papa, “Earth,” as wife, and begets the gods; the author describes this as a sequence from undifferentiated void through darkness, light, and space, individualized as genealogy.

Papa is glossed as Earth and is Rangi’s wife; Papa-tu-a-nuku bears major and minor deities by Rangi in a variant.
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Oceanic Mythology SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249 / MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253; lines 11979-12060 confidence: medium

In the Gilbert Group, Na Reau creates the first pair and forbids children; De-Ai bears the sun, moon, and sea; the eel reports this, Na Reau comes with a club, but relents after hearing the pair's plea about the children's usefulness.

Na Reau forbids the first pair to increase, De-Ai bears the sun, moon, and sea, and Na Reau arrives to punish them but relents after their plea.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER XI / THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD; lines 17840-17917 confidence: high

Radloff’s Lebed Tatar account names Kudai Bai-Ulgon as original Father and creator, lists his four sons, and names Sary-Khan and Kyrgys-Khan as descendants; Kyrgys-Khan is the protective spirit of the local Tatars.

The passage names the creator Kudai Bai-Ulgon as father of four sons and also discusses groups of seven or nine sons, servants, brothers, or Tengeri.
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Finno-Ugric, Siberian Mythology CHAPTER XV / DEITIES OF THE EARTH / PLATE XXX / DEITIES OF THE EARTH; lines 11189-11289 confidence: medium

In Finland Sampsa is conveyed from an island, sleeping on a corn-ship, with his mother as wife; the author links the ideas to the Scandinavian cult of Frey and explains Sampsa as a Teutonic loan-word for a spring fodder-grass.

The Finnish version has Sampsa conveyed from an island, asleep on a corn-ship, with his mother as his wife.
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Finno-Ugric, Siberian Mythology DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11864-11944 confidence: medium

Ostiaks and Voguls pray to a heavenly being for children and childbed aid. At Vasyugan she is Puges, daughter of the Heaven god, living in a golden house with seven cradles; rocking a cradle seven times creates a soul, while an overturned cradle indicates a short-lived soul. The road goes over seven seas to a seven-story mountain.

Puges is called daughter of the Heaven god; Vagneg-imi is mother of the Heaven god's seven sons; Kaltes mother appears as daughter or wife of Torem and mother of his children.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11787-11861 confidence: medium

From white sheep sacrifice, the author concludes that Cheremiss and Votiak birth deities who carried the soul to the child were deities of Heaven; Kildisin means “procreating Heaven.”

The author says Cheremiss and Votiak birth deities carried the soul to the child and infers their heavenly nature; Kildisin is glossed as procreating Heaven.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / PLATE XXXI / DEITIES OF THE EARTH / DEITIES OF THE EARTH; lines 11567-11624 confidence: high

The Lapp birth deities are named as Madderakka and her three daughters, Sarakka, Juksakka, and Uksakka.

Madderakka is called mother of other deities; her three daughters are named as birth deities who serve women, and Madderakka may assist them.
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Finno-Ugric, Siberian Mythology PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: medium

The passage links West Siberian and ancient Iranian ideas: a mighty tree or tree of life stands on the central iron mountain, Hara Berezaiti; under it is the spring Ardvisura and Iranian paradise, where the first man Gajomartan dwells as a white being.

The Iranian first man Gajomartan dwells in the paradise associated with the tree and spring, and the Yakut first man is born by divine figures and connected with life-giving surroundings near the tree.
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Finno-Ugric, Siberian Mythology PLATE XLVI / THE HEAVEN GOD / CHAPTER XI / THE SONS OF GOD; lines 17726-17760 confidence: high

Other gods living in the sky are closely connected with the Heaven god; their number is fixed, and a common group of seven acts as assistants of the Over-god.

The passage repeatedly describes a fixed group of seven sky gods as assistants, suite, or sons of the Over-god.
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Finno-Ugric, Siberian Mythology PLATE XLVI / THE HEAVEN GOD / CHAPTER XI / THE SONS OF GOD; lines 17726-17760 confidence: medium

Kara, also Kara-Khan, has left his father and chosen the dark holes of the underworld instead of the light-filled abodes of Heaven.

Kara or Kara-Khan leaves his father and chooses the dark holes of the underworld instead of the light-filled abodes of Heaven.
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Finno-Ugric, Siberian Mythology PLATE XXVII / GODS OF SKY AND AIR / GODS OF SKY AND AIR / PLATE XXVIII; lines 10604-10617 confidence: medium

Drawings 1–6 are listed as Ilmaris, Diermes, reindeer, the sun, the son of God, and God-Father.

The passage lists the son of God and God-Father as adjacent numbered drawings.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / CHAPTER XI / THE SONS OF GOD / THE SONS OF GOD; lines 17763-17837 confidence: high

The passage emphasizes the number seven and compares the Siberian sons of God with the seven Amesha Spentas and originally seven Adityas, saying their duties involved watching over and controlling heavenly laws of nature.

The passage describes a sevenfold divine group and a seven-storeyed heaven in which Num-Torem lives above and his sons or heaven-watchers live below.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / PLATE XLV / ASTERY TO FRIGHTEN AWAY A FEMALE / THE HEAVEN GOD; lines 17478-17573 confidence: high

A Mongol tale says Tanshikai's soul came from above as hail falling on his mother's lips. Another ancestor was born after a descending ray of light fructified his mother. Jenghiz Khan is said to have been born of a virgin and able to call the sky father.

Tanshikai's soul descends as hail, a Mongol ancestor is begotten by a descending ray of light, and Jenghiz Khan is said to be virgin-born with the sky as father.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI; lines 21791-21862 confidence: medium

A hidden hunter takes and hides one swan-garment; after bathing, the woman whose garment is missing cannot fly away, remains on earth, later marries the hunter, and bears eleven sons and six daughters.

The swan-woman identifies herself as from Heaven, leaves earthly beings behind, and blesses her children before disappearing into the sky.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER / THE GREAT MOTHER; lines 18228-18320 confidence: high

Yakut prayers name the goddess of birth Ajysyt, Ajy-Khotun, and Birthgiving Nourishing mother; she grants children, pours a white elixir of life in some districts, descends as two Ajysyts to help a woman in birth-cramp, and is generally said to bring the child’s soul from Heaven and furnish life.

The passage names Ajysyt as Birthgiver, Birth-giving mistress, and Birthgiving Nourishing mother, and says children and life are granted through her.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER / THE GREAT MOTHER; lines 18228-18320 confidence: high

Yakut prayers name the goddess of birth Ajysyt, Ajy-Khotun, and Birthgiving Nourishing mother; she grants children, pours a white elixir of life in some districts, descends as two Ajysyts to help a woman in birth-cramp, and is generally said to bring the child’s soul from Heaven and furnish life.

The child’s soul is said to be brought from Heaven by Ajysyt, while mortals give only the embryo and Ajysyt furnishes life.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / THE SONS OF GOD / PLATE XLVII / THE SONS OF GOD; lines 18097-18153 confidence: medium

In some districts the war’s source is “the beautiful daughter of Segen-Sebdek-Tengeri, whom both groups passionately wished to own.”

Some districts say the disagreement or war among the gods arose over the beautiful daughter of Segen-Sebdek-Tengeri.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD; lines 17920-17999 confidence: medium

Ancient Chinese worshipped seven sky rulers or directors, identified as the sun, moon, and five planets; the passage also notes competition between the sacred numbers seven and nine.

The passage presents seven sky rulers, seven Ostiak gods, seven Kudai, and refers to Interpreters and Sons of God in pagan beliefs.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD; lines 18002-18094 confidence: medium

The Ostiak messenger's journeys are often in animal shape and sometimes as a goose; Ortiki, the younger son of God and world-watching man, travels as or on the wings of a goose; a winged steed of the mediator flies through the air and emits fire and smoke from its nostrils.

Ortiki is explicitly called the younger son of God and the world-watching man, with goose-associated travel.
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Finno-Ugric, Siberian Mythology THE STARS / VENUS / PLATE XLVIII / THE STARS 433; lines 18958-19022 confidence: high

The Kirghis say the Pleiades are the moon's son and the evening star is the moon's daughter.

The Kirghis saying identifies the Pleiades as the moon's son and the evening star as the moon's daughter.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE; lines 15745-15836 confidence: high

The tree spirit tells the Lonely Man that his father is the Heaven god Ar-tojon, “The High Lord,” and his mother Kybai-Khotun; after birth he was lowered from the third heaven to earth to become forefather of the human race.

The tree spirit identifies the Lonely Man's father as a Heaven god and says he was lowered from the third heaven after birth to become humanity's forefather.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 16002-16068 confidence: medium

The passage says the milk-breasted goddess of the wonderful tree probably gave birth to the First Man; he asks her to be his mother and creator and says she raised him from orphanhood.

The milk-breasted goddess is described as likely having given birth to the First Man, who asks her to be his mother and creator.
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Finno-Ugric, Siberian Mythology THE WIND / PLATE LI / CHAPTER XVII / THE EARTH; lines 20036-20126 confidence: high

“The sky above is our father, the earth beneath is our mother, man is the child of both.”

The Orkhon inscription identifies sky as father, earth as mother, and man as their child; the passage also says sky gives life and earth gives form.
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Finno-Ugric, Siberian Mythology WATER SPIRITS / PLATE XXV / CHAPTER XIII / GODS OF SKY AND AIR; lines 9960-10049 confidence: medium

The Ostiak and Vogul god dwells in the highest story of heaven in a gold-and-silver house, has seven sons and many assistant spirits, some winged; the heavenly suite is described as later and connected to Turco-Tatar borrowed names.

The Ostiak and Vogul god is said to have seven sons and many assistant spirits, some with wings.
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Finno-Ugric, Siberian Mythology WORLD PICTURES / CHAPTER II / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14219-14301 confidence: medium

The passage begins a notice on Bogomil legends, saying God had two sons: the elder Satanael and the younger Christ.

The Bogomil notice states that God has two sons, elder Satanael and younger Christ.
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The Pre- and Proto-historic Finns, Volume 1 LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC / POHJOLA.; lines 12118-12200 confidence: medium

Fire/Panu is described as offspring of the Sun, made in the centre of the sky near the Great Bear; elsewhere Panu is son of Aurinkoinen and Auringatar and lives under forge-fires; famous maidens wash the head of the son of the sun.

Fire/Panu is described as offspring of the Sun and elsewhere as son of Aurinkoinen and Auringatar.
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The Pre- and Proto-historic Finns, Volume 1 NOTICES OF CLASSICAL AUTHORS 139 / NOTICES OF CLASSICAL AUTHORS 141 / NOTICES OF CLASSICAL AUTHORS 143 / NOTICES OF CLASSICAL AUTHORS 145; lines 5733-5848 confidence: high

Vogul Numi Tarim is a great hunter; the bear is his dear daughter; people pray to him as father to let down fish and wild animals from above.

Numi Tarim is addressed as father and has the bear as dear daughter; IrtiS and Southern Ostiak materials repeatedly call the sky-god father and portray him as merciful helper.
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The Pre- and Proto-historic Finns, Volume 1 RAHKOI. / PERKELE, PIRU. / SAINTS, / KALEVA,; lines 12789-12867 confidence: medium

The passage says little is known about Kaleva; Lencqvist describes him as a giant father of twelve sons, including Hiuisi, Soint, Vainimoinen, and Ilmarinen; riddles interpret his sons as bath-house roof rafters washed by rain.

Kaleva is described as a giant father of twelve sons, and some sons are treated as benevolent divinities or named heroic figures.
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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 10774-10895 confidence: medium

Ukko, father above and man of the sky, is asked to help his son and children, remove witches, watch jealous people, saddle stallions, provide sword-bearing men, overthrow evil ones, and preserve the speaker until the Creator-appointed term.

Ukko is addressed as the father above and asked to be on his son’s side and to be a constant help to his children.
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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 12898-13024 confidence: medium

Ukko, the aerial god and Creator above, rubs his palms on his left knee; three Luonnotars are born to be mothers of iron ore and generators of steel.

Ukko generates three Luonnotars, and their differently colored milk becomes soft iron, brittle iron, and steel.
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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 14153-14276 confidence: high

The formula rejects the idea that Vainamoinen struck fire; it says fire came from the sky, Panu was formed in clouds as the sun's offspring, kept near sun, moon, a ring/hearth, and God, and brought to earth through opened heavens and air.

Panu/fire is said to be formed in the clouds, son and beloved offspring of the sun, kept near celestial and divine locations, and brought down to earth.
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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 9948-10072 confidence: medium

Ukko is asked to aid his sons or children, counsel in the clouds, gather clouds from different directions, and rain or snow on firearm touch-holes and locks so powder does not fire against a person.

Ukko is called father and asked to aid sons or children, and Jesus is asked to guard a child created by himself.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs ISO THE MAGIC SONGS OF THE FINNS / FORMULAE / FORMULAE 167 / FORMULAE; lines 6632-6718 confidence: medium

Vapour and Warmth are welcomed; Vapour is Auterinen's son and Auteretar's child; God, father of the world, is asked to enter the steam, bring health and peace, and reduce excess heat through a bored aperture.

Vapour is explicitly called Auterinen's son and Auteretar's child.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs LETTISH CHARMS / LETTISH CHARMS / LETTISH CHARMS 25 / LETTISH CHARMS; lines 1141-1220 confidence: medium

The evil one breaks a rod; the charm says to hew the pine and strike the fir, not N., because N. is given by God and begotten of God; a God the Father formula follows.

One convulsion charm says not to strike the named patient because the patient is given by God and begotten of God.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs POST-CLASSICAL CHARMS / SWEDISH CHARMS / STRUCTURE OF THE MAGIC SONGS 41 / STRUCTURE OF THE MAGIC SONGS 43; lines 1807-1875 confidence: medium

The passage says the Mordvin exorcist seems to identify with Niske-pas, like a Finnish wizard calling himself son of Ukko, father above, and observant man of the sky.

The Mordvin exorcist is said to identify with Niske-pas, and the Finnish wizard calls himself son of Ukko, the father above.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs / CHAPTER VII / CHARMS OF THE EAST FINNS, ETC. 3 / CHARMS OF THE EAST FINNS, ETC. 5; lines 204-273 confidence: medium

The origin or pedigree is contemptuous; the wizard shames the harmful cause or shows it cannot succeed against him, sometimes claiming to be the son of Ukko and protected by defensive clothing; pronouncing a deep origin expels evil.

The wizard sometimes feigns being the son of Ukko while presenting himself as protected against the harmful agency.
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zoroastrian

The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2609-2740 confidence: high

The passage lists sky-body attributes: Ahura Mazda is white and bright, has the sun for his eye, rivers above for spouses, lightning fire for son, heaven as star-spangled garment, hard stone of heaven, and infinite luminous space as place and body.

Ahura Mazda has the fire of lightning as son in the sky-body imagery and is father and lord of the Amesha Spentas in the quoted invocation.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2742-2876 confidence: high

Ahura Mazda is described as maker of the world, creator of earth, water, trees, mountains, roads, wind, sleep, and light, giver of life, shape, and food, and father of Tishtrya, Verethraghna, Haoma, the Amesha Spentas, and all gods.

Ahura Mazda is described both as creator of the world and as father of named gods and all gods.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ASHI VAST. 279 / VIII. / XVIII. A6TAD YA6T. / ZAMYAD YAST. 289; lines 13883-13972 confidence: medium

The Amesha-Spentas are bright, strong, undecaying, and holy; all seven share one thought, speech, and deed, with Ahura Mazda as father and commander. A note states §§15-17 equal Yt. XIII, 82-84.

The seven Amesha-Spentas share one thought, speech, and deed and have Ahura Mazda as their common father and commander.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis DIN VA5T. 267 / XVII. ASHI YAST. / ASIII YAST. 271 / ASHI VAST. 273; lines 13152-13236 confidence: high

Ashi's father is Ahura Mazda, mother Armaiti Spenta, brothers Sraosha, Rashnu, and Mithra, and sister the Law of the worshippers of Mazda; Mithra has ten thousand spies and a thousand ears.

Ashi is given a divine family: father Ahura Mazda, mother Armaiti Spenta, brothers Sraosha, Rashnu, and Mithra, and sister the Law of Mazda-worshippers.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis INTRODUCTION. / SIROZAH I. 5 / YA,STS AND SIROZAHS. / SIROZAII I.; lines 555-795 confidence: high

Atar, the son of Ahura Mazda, is invoked with Glory, Weal, the Glory of the Aryas, and the Glory of the Kavis, all made by Mazda.

Atar is repeatedly named as the son of Ahura Mazda.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MIHIR NYAYIS-. 353 / MAH NYAYI.S. 355 / ATA5 NYAYI5. 357 / AT AS NYAYW. 359; lines 17096-17230 confidence: medium

Atar, son of Ahura Mazda, is addressed as worthy of sacrifice and invocation in houses; the worshipper holds sacred wood, baresma, meat, and a mortar; the prayer asks for proper wood, incense, food, and fuel, and for Atar to burn, blaze, increase, and protect the house until the restoration of the world.

Atar is repeatedly called the son of Ahura Mazda.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis NYAYI5. / MIHIR NYAYIS-. 353 / MAH NYAYI.S. 355 / ATA5 NYAYI5. 357; lines 16986-17093 confidence: high

"Hail unto thee, O Fire, son of Ahura Mazda, thou beneficent and most great Yazata!"

Fire/Atar is repeatedly hailed as the son of Ahura Mazda.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis RAM YA5T. 259 / RAM YA5T. 26 1 / DIN VA5T. 267 / XVII. ASHI YAST.; lines 13021-13060 confidence: high

Ashi Vanguhi is called the daughter of Ahura Mazda and the sister of the Amesha-Spe;^tas.

Ashi Vanguhi is called the daughter of Ahura Mazda and the sister of the Amesha-Spe;^tas.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis SIROZAH I. 5 / YA,STS AND SIROZAHS. / SIROZAII I. / SIROZAH II. 13; lines 876-1044 confidence: high

At specified gahs the litany sacrifices to Mithra, Rama, Asha-Vahishta, Atar son of Ahura Mazda, Apam Napat, and holy water made by Mazda.

Atar is repeatedly identified as the son of Ahura Mazda.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XVIII. / XXII. / FARVARDIN YAST. 1 97 / XXIII.; lines 9671-9696 confidence: medium

The passage says all seven are of one thought, one speech, and one deed, and that their father and commander is the Maker, Ahura Mazda.

Ahura Mazda is named as the shared father and commander of the seven.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments EN HE HATAM 2. / YASNA XXI. 269 / YASNA XXII. / YASNA XXII. 271; lines 14092-14153 confidence: high

Fire is addressed as Ahura Mazda's son and propitiated with all fires; Mount Ushi-darena is named as Mazda-made and radiant with sanctity.

Fire is directly addressed as Ahura Mazda's son and is separately propitiated.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I98 YASNA I. / YASNA I. 199 / YASNA I. 20I / YASNA II. 203; lines 11153-11232 confidence: high

The speaker approaches Rapithwina, Fradarfshu, Zantuma, Righteousness the Best, and Fire, who is called Ahura Mazda's son.

Fire is explicitly named as Ahura Mazda's son.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments VISPARAD II. 339 / VISPARAD III. 34I / VISPARAD III. / VISPARAD IV. 343; lines 17031-17189 confidence: medium

Fire is worshipped as Ahura Mazda's son; the Baresman with Zaothra and girdle is worshipped; Apam-napat is worshipped as son of waters.

Fire is addressed as Ahura Mazda's son, and Apam-napat is glossed as son of waters.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments VISPARAD IV. 343 / VISPARAD XI. 351 / VISPARAD XII. 353 / VISPARAD XIII. 355; lines 17690-17857 confidence: high

The passage worships Fire as Ahura Mazda's son, along with Yazads and Rashnus having the seed of fire, and the Fravashis of saints.

Fire is explicitly called Ahura Mazda's son.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA I. / YASNA I. 197 / I98 YASNA I. / YASNA I. 199; lines 10964-11057 confidence: high

“the Fire, O Ahura Mazda's son! together with all the fires, and to the good waters ... and to all the plants which Mazda made.”

The Fire is explicitly addressed as Ahura Mazda's son.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA I. 199 / YASNA I. 20I / YASNA II. 203 / YASNA II. 205; lines 11235-11310 confidence: high

The speaker approaches Ahura and Mithra, stars, moon, sun, Mithra as governor of provinces, Ahura Mazda as radiant and glorious, Fravashis of the saints, and Fire, called Ahura Mazda's son, with all fires.

Fire is explicitly called Ahura Mazda's son.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA III. / YASNA III. 209 / YASNA IV. 2 13 / YASNA IV. 215; lines 11661-11742 confidence: high

The excerpt begins an address to Fire as Ahura Mazda's son, with all fires, but the supplied passage ends mid-sentence.

Fire is directly addressed as Ahura Mazda's son.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA IV. 2 13 / YASNA IV. 215 / YASNA IV. 217 / YASNA VI. 2 19; lines 11831-11912 confidence: high

The worship includes Rapithwina, Fradafshu, Zawtuma, Righteousness the Best, and Fire, called Ahura Mazda's son.

Fire is twice identified in the passage as Ahura Mazda's son.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA IV. 215 / YASNA IV. 217 / YASNA VI. 2 19 / YASNA VI. 22 1; lines 11915-11976 confidence: high

Haoma and Haoma-juice, Zarathustra Spitama's Fravashi, wood-billets, perfume, and Fire are worshipped; Fire is called Ahura Mazda's son.

Fire is directly addressed as Ahura Mazda's son.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LIX. 309 / YASNA LX. 3II / YASNA LXII. 313 / YASNA LXII. 315; lines 15942-16020 confidence: medium

Fire is addressed as Ahura Mazda's Son and asked to grant instructors, light of Heaven, good reward, good renown, and preparation of the soul.

Fire is directly addressed as 'Ahura Mazda's Son'.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LVIII. 307 / YASNA LIX. 309 / YASNA LX. 3II / YASNA LXII. 313; lines 15867-15939 confidence: medium

"I offer my sacrifice and homage to thee, the Fire"; Fire is addressed as "Ahura Mazda's son" and as meet for sacrifice and homage.

Fire is explicitly addressed as Ahura Mazda's son.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LXII. 313 / YASNA LXII. 315 / YASNA LXV. 317 / YASNA LXV. 319; lines 16109-16189 confidence: medium

The petition addresses waters, lands, plants, Bountiful Immortals, Fravashis, Mithra, Sraosha, Rashnu, Fire as Ahura Mazda’s son, Apam-napat, and all Yazads, asking them to grant the gifts.

Fire is addressed as Ahura Mazda’s son.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XII. 249 / YASNA XIII. 251 / YASNA XIV. 253 / YASNA XVI. 255; lines 13400-13481 confidence: medium

The Creator Ahura Mazda, Fire called Ahura Mazda's son, holy Mazda-made waters, sun, moon, Tishtrya, the soul of the Kine, and its Creator are worshipped.

Fire is explicitly called Ahura Mazda's son.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XIV. 253 / YASNA XVI. 255 / YASNA XVI. 257 / YASNA XVII.; lines 13538-13575 confidence: high

“the house-lord of all houses and Mazda-made, even the son of Ahura Mazda”

Fire is explicitly called the son of Ahura Mazda.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIII. IO5 / I06 THE GATHAS. / YASNA XLIV. / IOS THE GATHAS.; lines 6735-6779 confidence: medium

The composer asks, "Who was... the first father, of our holy Order" and "Who fixed for stars and sun that 'way,' the undeviating path through space."

The passage asks who was the first father of Holy Order as a personified Immortal, using the analogy of a parent generating a child.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIV. 119 / YASNA XLIV. 121 / YASNA XLV. / YASNA XLV. 123; lines 7436-7522 confidence: high

The passage describes the fatherhood of God: Mazda is father of Good Mind within His people when active in good works, and practical piety is His daughter; it also refers readers to Yasna XLIII.6.

Mazda is called father of Good Mind within His people, practical piety is called His daughter, and the Saoshyawt/Saoshya^t is described as friend, brother, and father in the faith.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIV. 121 / YASNA XLV. / YASNA XLV. 123 / YASNA XLV. 12,; lines 7525-7615 confidence: medium

The speaker declares the world's best being and describes Mazda, associated with Righteousness, as father of the toiling Good Mind within humans.

Mazda is called father of the toiling Good Mind.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLV. 123 / YASNA XLV. 12, / YASNA XLV. 127 / YASNA XLV. 129; lines 7711-7801 confidence: low

"a friend, brother, or a father to us, Mazda Lord".

Mazda Lord is named as friend, brother, or father to the speaker's community.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVI. 14I / I42 THE GATHAS. / YASNA XLVI. 143 / YASNA XLVII. I45; lines 8470-8556 confidence: high

By means of the blessed spirit, Ahura bestows on the ideal saint the inseparable two of happiness and immortality, mediated by Benevolence or Best Mind, Order and Purity, Royal Power or Khshathra, and Aramaiti, Ahura's daughter.

Aramaiti is called Ahura's daughter, and Ahura is described as Father of Asha, the divine Order.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXIV. / YASNA XXIV. 275 / YASNA XXV. / YASNA XXV. 277; lines 14340-14410 confidence: high

The passage says, in part, "we worship thee, the Fire, Ahura Mazda's son" and also worships all Fires and Mount Ushi-darena, which holds the light.

Fire is directly addressed as Ahura Mazda's son.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXX. 33 / YASNA XXX. 35 / YASNA XXXI. / YASNA XXXI. 37; lines 3420-3510 confidence: medium

Mazda is described as the supreme object of devotion, father of the personified Good Mind, creator of Righteous Order, and controller and judge of human actions.

Mazda is described as father of the Good Mind, and Piety is noted as elsewhere being Mazda's daughter.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. 37 / YASNA XXXI. 39 / YASNA XXXI. 41 / YASNA XXXI. 43; lines 3710-3806 confidence: medium

The speaker conceived Ahura Mazda as the one adored with the mind in creation, father of Good Mind, maker of righteousness, and lord of the actions of life.

The speaker describes Ahura Mazda as the Father of the Good Mind within us.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AARON / M 2 I79 / N I93 / N 2 195; lines 11610-11742 confidence: medium

Archbishop Cyril answers by citing Christ’s teaching that those who hear his word and do the Father’s will are his father, mother, brother, and sister, without distinction of man and woman.

Christ is quoted as calling those who hear his word and do the Father’s will his father, mother, brother, and sister.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3791-3911 confidence: high

The Fathers say that without heavenly Zion’s descent and God putting on Adam’s flesh salvation would not occur; heavenly Zion is a similitude of Mary, the built Zion contains the Ten Words, and the Creator dwelt in Mary’s womb.

The text explicitly calls heavenly Zion a similitude of Mary and links built Zion’s deposited Law with the Creator dwelling in Mary’s womb.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1260-1369 confidence: high

The introduction says the Kebra Nagast recounts the spiritual and heavenly Zion coming freely from Jerusalem to Ethiopia and presents the Ethiopian king as descended from Solomon and kin to Christ; Ethiopia is described as chosen as Zion’s new home.

The passage links the Ethiopian king to Solomon, David, Abraham, the Patriarchs, and Christ, and later shows Menyelek recognized by Solomon and seated on the royal throne.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) EGYPT / PLATE / K I4S / K 2 147; lines 9644-9767 confidence: high

Makeda gives the kingdom to her son David, son of Solomon, and says she has made king the one God made king and chosen the one God chose as keeper of His Pavilion and envoy of the Tabernacle of His Covenant and Law.

Makeda gives the kingdom to her son and says she has made king the one whom God made king and chosen the one whom God chose.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8292-8409 confidence: high

Solomon addresses Rehoboam: avoid evil, do good, do not worship strange gods, and fear and honor God only to gain victory, heavenly inheritance, and eternal life.

Solomon turns to Rehoboam as son and gives final moral and religious instruction before succession and death.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8412-8585 confidence: high

Mary and Joseph are declared children of David; the Gospel saying to Joseph is quoted, and Mary bears God the Word, Son of the Father, who delivers believers from Sheol, Satan, and death and raises them to heaven.

Mary is said to bear God the Word, with the Gospel saying that what is born of her is of the Holy Spirit, the Word of God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11072-11189 confidence: high

Angels revile Adam, saying God appointed creation to serve him, fashioned him in His image, breathed life into him, called him son, firstborn, and beloved, placed him in the Garden, commanded him not to eat from one tree, and expelled him after transgression.

The angels report that God calls Adam 'My son, My firstborn, My beloved.'
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11440-11521 confidence: high

"Forgive them, Father, for they know not what they do."

Christ is named Son of the Father and addressed in relation to the Father in the forgiveness saying.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K 2 147 / ISRAEL / L 2 163 / AARON; lines 10818-10933 confidence: high

The passage states that the rod is Mary and that its blooming without water indicates Mary, from whom the Word of God was born without the seed of man; God is said to have chosen Mary from Israel.

The text explicitly says the rod that bloomed without water indicates Mary, from whom the Word of God was born without the seed of man.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K 2 147 / ISRAEL / L 2 163 / AARON; lines 10818-10933 confidence: high

The Word written on the two tablets is interpreted as Christ and spiritual Zion as the light of the Godhead; a spiritual Pearl or gem is described and interpreted in relation to Christ and Mary, the Mother of the Light, through whom the Unmixed assumed a body and made a Temple from her pure body.

The passage says the Unmixed assumed a body through Mary and made a Temple for Himself from her pure body, from which the Light of Light was born.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10395-10517 confidence: high

The passage describes the Pearl giving birth to the Sun of Righteousness, the divine figure taking human body, walking among humans, and performing many miracles including healings, raising the dead, and feeding the hungry.

The Pearl gives birth to the Sun of Righteousness, and Gregory says the Lord dwelt in the Virgin’s womb and was born without carnal union.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10520-10639 confidence: high

Abraham takes Isaac up Mount Karmelewos/Carmel; God sends a ram from heaven for Isaac's redemption; Isaac is not slaughtered, and the ram is slaughtered.

The narrator interprets Abraham as God the Father and Isaac as a symbol of Christ the Son, linking the mountain offering to Christ's salvific death.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) L 2 163 / AARON / M 2 I79 / N I93; lines 11523-11608 confidence: high

The offering on the table is a symbol of the firstling, the Body of Emmanuel, pure and unmixed, taken from Mary; Christ tells the Apostles to eat His Body, and eating it brings life, association with Body and Blood, heirship, and sonship before the Father.

Eating Christ's Body is said to make the recipient associated with His Body and Blood, an heir, and one who may call God Father and receive the answer 'Thou art My Son.'
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 11829-11994 confidence: high

Opening title and Isaiah prophecy: the passage says prophets spoke concerning Christ; Isaiah says a son is born, a child is given, dominion is on his shoulder, and he is God, ruler, king, and counsellor; the explanation identifies him as Son of God.

The passage presents prophecies of a son or child born, identifies him as Son of God and Word of the Father, and names a savior born from Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 11996-12159 confidence: high

Hosea, David, Job, and Isaiah are cited concerning divine coming to Jerusalem, gold of Arabia, mountain tops, movement over earth and sea, descent from heaven, virgin conception of Emmanuel, and divine sonship.

The passage includes the divine statement 'Thou art my Son,' identifies the figure as Son of God, and says the Son or Word exists with the Father.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 12161-12315 confidence: medium

Solomon is cited asking who has gone up into heaven and come down, gathered winds, collected or measured waters, and what his name and his son’s name are.

The passage asks for the name of the son, identifies the beloved Son’s ascent, and explains Father, Son, and Holy Spirit as one God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N 2 195 / PLATE / O 2 211 / THEIR PERSONS; lines 12754-12884 confidence: high

Isaac asks to be bound, is offered as a sacrifice without dying, and is redeemed by a ram from heaven; the Son of God is obedient unto death, nailed and pierced, and becomes ransom.

The Son of God is obedient to His Father unto death and becomes a ransom.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 7825-7930 confidence: medium

Solomon’s litter is interpreted as Christ putting on the human body, and the passage again says Solomon in Hebrew is interpreted as Christ.

Solomon’s litter is interpreted as Christ putting on the human body, and Davidic prophecy speaks of divine sonship and begetting.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 8030-8140 confidence: high

Section heading: “Concerning Mary, Our Lady of Salvation.” The passage says: “Your salvation was created in the belly of Adam in the form of a Pearl before Eve.”

The Saviour is said to come from the addressee’s seed, and salvation is described as a Pearl carried through a selected ancestral line toward Joachim and Hanna.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 8142-8160 confidence: medium

The Redeemer will come from the seat of His Godhead, dwell upon her, and put on her flesh.

The Redeemer comes from the seat of His Godhead, dwells upon her, and puts on her flesh.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PREFACE / CONTENTS / XXII. / LIST OF PLATES; lines 699-781 confidence: medium

The list names the Nativity and angels appearing to Mary at the birth of Christ.

A plate title names 'Virgin and Child' with Joseph fleeing to Egypt, and other titles associate Mary with Christ's birth.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) THE GLORY OF KINGS / A 2 1 / PLATE IV / QUEEN; lines 4645-4778 confidence: medium

The passage contrasts early law of the flesh with later Christian marriage law, cites Apostolic ordinance, and describes believers as brethren with the Church as mother and God as father.

The later Christian reflection says believers are brethren, their mother is the Church, and their father is God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 182-304 confidence: medium

An Ethiopian legend says God placed a Pearl in Adam’s body to pass through holy men until it entered Hanna and formed the substance of the Virgin Mary.

The Pearl is placed by God in Adam and transmitted through bodies until Hanna and the Virgin Mary, and it also passes through Solomon, supporting kinship and sacred descent claims.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 182-304 confidence: high

The Pearl passed through Solomon; Christ and Menyelek are both linked to Solomon, Menyelek being Solomon’s son by the Queen of Sheba, and the passage reasons that Menyelek was divine because Christ was Son of God and Menyelek was Christ’s kinsman.

Menyelek’s divinity and the divine origin of Ethiopian kings descended from him are used to authorize their status; Egyptian and Alexandrian examples likewise link kingship to divine parentage.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 182-304 confidence: high

The preface says the divine origin of kings in Ethiopia, Sudan, and Egypt is old and indigenous; the Westcar Papyrus legend makes three Fifth Dynasty kings sons of Ra by Ruttet, wife of Rauser, and kings call themselves sons of Ra.

The passage reports Ra fathering kings by Ruttet, Amen companying with royal mothers, Ptah-Tanen fathering Rameses, and Amen acknowledged as Alexander’s father.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 307-407 confidence: medium

Nectanebus appears to Olympias in the form and attributes of Amen of Libya, begets Alexander, and Alexander receives Amen's horned attribute and a two-horned title.

Nectanebus appears as Amen and begets Alexander, whose later horned title is linked to Amen.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) TO THEM / G 2 99 / PLATE XV / PLATE XVI; lines 8163-8290 confidence: medium

Gabriel says he protects the Pearl from Adam to Hanna; Michael keeps Zion; Uriel keeps the wood of the thicket that will become the Saviour's Cross.

The Pearl is carried from Adam to Hanna, protected by Gabriel, and later linked with the Saviour's kinship line.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3072-3197 confidence: high

The Angel prophesies concerning the Virgin Mary and narrates the Pearl passing from Adam to Abraham, Isaac, Jacob, Perez, Jesse, David, Solomon, Rehoboam, Joachim, and then into Hanna, Mary's mother.

The Angel narrates the Pearl passing through Adam, patriarchs, kings, Joachim, and Hanna, mother of the Virgin Mary.
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buddhist

The Jataka; or, Stories of the Buddha's Former Births, Vol. I RUKKHADHAMMA-JATAKA. / MACCHA-JATAKA. / ASAMKIYA-JATAKA. / MAHASUPINA-JATAKA.; lines 12361-12403 confidence: high

Sakka says the wealth was his, calls himself the Treasurer's father, contrasts his own generosity with the Treasurer's miserliness, says the almonry was burnt and the poor driven away, and compares the store to a demon-haunted pool.

Sakka explicitly says he is the Treasurer's father and the Treasurer is his son, then corrects his conduct.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2915-3014 confidence: medium

Bahusodari, a daughter of the gods dwelling on Gandhamadana mountain and former mother to the Great Being, remembers Sama, sees that King Piliyakkha has wounded him with a poisoned arrow on the bank of the Migasammata, and sees him lying on a sandbank while the king laments.

Bahusodari is a daughter of the gods, was Sama's mother in a former existence, calls him her son, and comes to intervene when he is in danger.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 17912-18038 confidence: medium

A god in Vessantara's form and a goddess in Maddi's form free the children, tend, wash, dress, feed, and rest them on a celestial couch, then rebind them at dawn and disappear.

A god and goddess take the forms of the children's parents to release, clean, feed, and comfort the children during the night.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5462-5553 confidence: medium

Samuddaja bears four sons: Sudassana, Datta, Subhaga, and Arittha; Datta is identified as the Bodhisatta, and she still does not know she is in the Naga-world.

Samuddaja, identified as a woman rather than a Naga, bears four sons to Dhatarattha; they later receive kingdoms and Naga attendants from their father.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 430-475 confidence: medium

A goddess dwelling in the umbrella, formerly his mother in a previous birth, comforts him and tells him to pretend to be crippled, deaf, dumb, and unintelligent.

A goddess who had been Temiya's mother in a previous birth comforts him and gives him a strategy for escape.
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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: high

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 parable depicts a father rescuing his sons from a burning house; the exposition states that the speaker is father and protector of all beings and has removed his children from pain and danger.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER III. / A PARABLE. / A PARABLE. / I, 164, 2.; lines 4904-5061 confidence: medium

The passage says that, just as a man is not false for promising three vehicles and giving one great vehicle, the Tathagata uses an able device: he first holds forth three vehicles and afterwards leads all to complete Nirvana by the one great vehicle.

The master hears his own children inside the burning house and enters quickly to save them; the framing compares the parable's action to the Tathagata's salvific teaching.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I, 164, 2. / ITI. A PARABLE. 87 / A PARABLE. / DISPOSITION.; lines 5556-5684 confidence: medium

A parable begins: a man goes away from his father, lives in foreign parts for twenty, thirty, forty, or fifty years; the father becomes great, while the son is poor and roams for food and clothing.

The parable describes a son separated from his father for many years who becomes poor and later reaches the place where the wealthy father resides; the father has long remembered the lost son.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) II. SKILFULNESS. 5 7 / II. SKILFULNESS. 59 / CHAPTER III. / A PARABLE.; lines 4074-4184 confidence: medium

After day-and-night self-reproach, Sariputra declares extinction, calm, rest, Arhatship, law-born eldest sonship, and the departure of his burning after hearing the wonderful law from the Lord.

Sariputra declares himself the Lord's eldest son, born, sprung, made, inheriting, and accomplished by the law.
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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 4601-4720 confidence: medium

The man is strong and considers carrying the boys out, but reflects that the house has one opening, the door is shut, and the boys may come to disaster in the mass of fire.

The parable centers on a father saving his children, and the Lord says the Tathagata is the father of the world, merciful and compassionate.
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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: high

“Verily, I am the father of these beings; I must save them from this mass of evil” and bestow the bliss of Buddha-knowledge.

The Tathagata identifies himself as the father of beings and resolves to save them; the parable comparison also features a father-like man rescuing children from a burning house.
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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 4834-4902 confidence: high

Wise beings have faith in the Tathagata, called father of the world. Some seek the four great truths for their own Nirvana, are linked with the vehicle of disciples, and are compared to boys fleeing a burning house for a deer-yoked cart.

The Tathagata is called father of the world, all beings are called his children, and the parable’s father-like man gives a grand cart to children who have escaped danger.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XIX / INTRODUCTION. XXI / INTRODUCTION. XX111 / INTRODUCTION. XXV; lines 808-898 confidence: low

Śakya is said to have lived infinite aeons and to live forever. He is called Father of the world, Self-born One, Chief and Saviour of creatures; he makes a semblance of Nirvāṇa for erring beings, appears repeatedly in the living world, and has his real abode on the summit of Gṛdhrakūṭa.

The passage calls the Buddha Father of the world, Self-born One, Chief and Saviour of creatures.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XX111 / INTRODUCTION. XXV / INTRODUCTION. XXV11 / INTRODUCTION. XXIX; lines 985-1081 confidence: medium

Sariputra's future destiny is prophesied; the wheel of law is turned; a burning-house parable shows a father saving children from burning pains.

The passage summarizes father-child parables in which a good or wise father saves children from burning danger and leads an astray child back to nobility and happiness.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XXXV11 / INTRODUCTION. / XXXIX / BY STANISLAS JULIEN.; lines 1479-1667 confidence: medium

The speaker reflects in mountains, valleys, and beneath forest trees; he reproaches himself, says they are sons of Buddha, lists Buddha qualities and signs he has not obtained, and recalls seeing the Buddha in a great multitude with fame filling ten regions.

The speaker explicitly says that 'we too are sons of the Buddha' while describing entry into the faultless law.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) IV. DISPOSITION. IOI / IV. DISPOSITION. IO3 / IV. DISPOSITION. IO5 / IV. DISPOSITION. IO7; lines 5924-6001 confidence: medium

The Tathagata says, 'Ye are my sons'; the speakers describe being oppressed by pain, conceptions, and transition, and being disposed to what is low.

The Tathagata calls the speakers his sons, and they describe themselves as sons and heirs of the Tathagata.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) IX. DESTINY OF ANANDA, RAHULA, ETC. 2O5 / CHAPTER IX. / IX. DESTINY OF ANANDA, RAHULA, ETC. 2C)7 / IX. DESTINY OF ANANDA, RAHULA, ETC. 2OQ; lines 10068-10153 confidence: high

The Lord tells Rahula-Bhadra that he will become the Tathagata Saptaratnapadmavikrantagamin, after honoring Tathagatas equal to the atoms of ten worlds, and will be the eldest son of those Buddhas as he is presently the Lord's son.

Rahula is described as the Lord's eldest son, an heir to the law, and future son to many Buddhas.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) / INTRODUCTION.; lines 67-153 confidence: medium

The Perfect Pragña is described as she who produced all Tathagatas and as mother of Bodhisattvas, Pratyekabuddhas, and Disciples.

Perfect Pragña is personified as female, said to have produced all Tathagatas, and called mother of Bodhisattvas, Pratyekabuddhas, and Disciples.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VIII. DESTINY OF THE FIVE HUNDRED MONKS. 2OI / VIII. DESTINY OF THE FIVE HUNDRED MONKS. 2O3 / IX. DESTINY OF ANANDA, RAHULA, ETC. 2O5 / CHAPTER IX.; lines 9912-9984 confidence: high

"The Lord is our father and procreator, our refuge and protection"; the speakers also say they are called the Lord's sons, attendants, and keepers of the law-treasure, and ask for prediction to supreme enlightenment.

The petitioners call the Lord their father and procreator and say they are known as the Lord's sons.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIII. PEACEFUL LIFE. 265 / XIII. PEACEFUL LIFE. 267 / XIII. PEACEFUL LIFE. 269 / XIII. PEACEFUL LIFE. 271; lines 12505-12581 confidence: medium

The Bodhisattva does not delight in or engage in disputes about the law, maintains charity toward all beings, regards Tathagatas as fathers and Bodhisattvas as masters, and pays homage to Bodhisattvas in all directions of space.

The Bodhisattva regards all Tathagatas as fathers, is called a true son of Sugata in verse, and regards Bodhisattvas as masters or teachers.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIII. PEACEFUL LIFE. 267 / XIII. PEACEFUL LIFE. 269 / XIII. PEACEFUL LIFE. 271 / XIII. PEACEFUL LIFE. 273; lines 12584-12656 confidence: medium

The wise person is instructed to remember the Buddhas as fathers, forsake pride, observe the law, strive for peaceful life, and receive protection from many beings.

The passage says the practitioner should feel toward the Buddhas as if they were fathers.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIV. ISSUING OF BODHISATTVAS. 287 / XIV. ISSUING OF BODHISATTVAS. 289 / XIV. ISSUING OF BODHISATTVAS. 29 1 / XIV. ISSUING OF BODHISATTVAS. 293; lines 13353-13428 confidence: medium

"by me alone have they been brought to maturity; these Bodhisattvas are my sons."

The Lord calls the Bodhisattvas his sons and claims sole agency in bringing them to maturity; Maitreya's simile highlights the father-son relationship as a problem of credibility.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIV. ISSUING OF BODHISATTVAS. 289 / XIV. ISSUING OF BODHISATTVAS. 29 1 / XIV. ISSUING OF BODHISATTVAS. 293 / XIV. ISSUING OF BODHISATTVAS. 295; lines 13431-13512 confidence: medium

The sages are “untainted as the lotus is by water,” have come “after rending the earth,” stand “with joined hands,” and are called “the sons of the Master of the world.”

The sages are called sons of the Master of the world.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIV. ISSUING OF BODHISATTVAS. 29 1 / XIV. ISSUING OF BODHISATTVAS. 293 / XIV. ISSUING OF BODHISATTVAS. 295 / XIV. ISSUING OF BODHISATTVAS. 297; lines 13515-13551 confidence: medium

The Bodhisattvas live freely in the wood, are unattached in the element of ether, display energy constantly, are sons of Sugata, and strive after the Buddha-ground.

The Bodhisattvas are called sons of Sugata, and the speakers ask how they have been brought to maturity by the Lord.
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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. 299 / XV. DURATION OF LIFE OF THE TATHAGATA. 3OI / XV. DURATION OF LIFE OF THE TATHAGATA. 303 / XV. DURATION OF LIFE OF THE TATHAGATA. 305; lines 13811-13881 confidence: medium

The sons greet their father and ask him to deliver them from poison or venom; the physician sees them diseased, in pain, and rolling on the ground.

The sons call on their father for deliverance, later lament him as father and protector, and the Lord applies the parable to his own relation to creatures through teaching devices.
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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. 303 / XV. DURATION OF LIFE OF THE TATHAGATA. 305 / XV. DURATION OF LIFE OF THE TATHAGATA. 307 / XV. DURATION OF LIFE OF THE TATHAGATA. 309; lines 13978-14053 confidence: medium

The speaker says he is father of the world, self-born, healer, and protector of all creatures, and teaches final rest to perverted, infatuated, ignorant beings while not himself at rest.

The speaker names himself father of the world, healer, and protector, and teaches final rest to ignorant beings while seeking their enlightenment.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 381 / XXTT. ANCIENT DEVOTION OF BHAISHAGYARAGA. 383 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 385 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 387; lines 16869-16897 confidence: medium

Brahma Sahampati is described as king of all Brahmakayika gods and as exercising a father function in the Brahma world; the Lotus is said to exercise a father function toward beings, disciples, Pratyekabuddhas, and Bodhisattva-vehicle strivers.

The Lotus is said to exercise the function of a father to all beings, disciples, Pratyekabuddhas, and Bodhisattva-vehicle strivers.
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native american northwest coast

Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10881-10969 confidence: medium

In winter the father makes snowshoes, sends his son to hunt bears, corrects faulty snowshoes, and the son kills a bear and brings home its skin and one leg.

The father equips the son with improved snowshoes, dog-helpers, instructions, and a quartz-pointed pole; the son then proves his hunting ability and is praised.
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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 13820-13931 confidence: medium

At Sea-grass Town there is much sickness; an old woman raises her hands, wanting Power-of-the-shining-heavens to look upon her, and those above see her action.

The old woman raises her hands toward Power-of-the-shining-heavens during sickness, and the passage later says the Moon’s son came down to Sea-grass Town because mercy was shown to her.
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Haida Texts and Myths: Skidegate Dialect TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD / STORIES ACCOMPANIED BY TEXTS / HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN; lines 1606-1714 confidence: medium

After the house creaks, the child wakes in a fine house with winking post carvings; Master Carpenter becomes his father, dresses him, puts fair-weather clouds on his face, tells him to sit seaward, and the weather becomes good.

Master Carpenter lets himself become the child’s father, addresses him as son, dresses him, and puts fair-weather clouds on his face.
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Haida Texts and Myths: Skidegate Dialect TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD / STORIES ACCOMPANIED BY TEXTS / HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN; lines 1716-1823 confidence: medium

The son starts off from his mother; the father also leaves her, tells her to settle at the head of the creek, and says he will sometimes see her and his son.

The son and father leave the mother; the father says he will sometimes see her and his son, and the mother later sends snowflakes or feathers for her son when he is over the ocean. The son is linked by the note to Shining-heavens.
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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 10850-10958 confidence: medium

He discards the branch house, builds a regular house and bedstead, and one night wakes to a wonderful house: carvings wink, bedstead posts move tongues, Greatest Hopper stands in a rear corner, and Master Carpenter is said to have become his father.

Master Carpenter is said to have become the protagonist’s father, calls him child, beautifies him, and gives him arrows and knots when he sets out to marry Many-ledges’ daughter.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7775-7880 confidence: high

The mother-in-law cuts up and cooks mountain goats and grizzly bears; he takes his wife away and is identified as the son of One-who-goes-along-above, the moon.

The husband is identified as son of One-who-goes-along-above, the moon; his children are later endowed by their grandfather with houses, goods, weapons, and special protections.
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Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 21569-21741 confidence: medium

The word translated as grandchild applies to descendants generally, and the spirit is elsewhere spoken of as the Moon’s son.

A spirit is described as a descendant of the Moon and elsewhere as the Moon’s son; Wu′ltcꜝixaiya is also identified as the Moon’s son.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 67 / TRADITION OF SATSQ. / TRADITION OF ANOTHER VILLAGE. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69; lines 4625-4747 confidence: high

K-imitga’n meets the Sun, who takes her to heaven and marries her; she has a son named Sqot, who grows rapidly; the Sun sends them back with instructions for the boy to make a chain of arrows from the sky if attacked.

The Sun takes K-imitga’n to heaven, marries her, and she bears Sqot the next morning; the child grows rapidly and is identified as the Sun’s son.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 77 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 79 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. SI / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 83; lines 5358-5453 confidence: high

The mother of the girl who did not escape cries four days and nights. Mucus from her nose moves on the ground, becomes a child, grows to newborn size, and after being washed for four days is pretty, red-haired, and able to speak.

The mother's mucus moves, becomes a child, grows to newborn size, and the child says his father, the Sun, sent him.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 79 / 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; lines 5456-5556 confidence: high

The grown boy marries; his wife bears a fast-growing son after four days. He identifies himself as Son of the Sun, says he must return to his father, instructs his mother to guard his son and gather eagle-down, and says his father sent him to recover the daughter.

The young man identifies himself as Son of the Sun and says his father sent him after hearing the mother cry, to recover the daughter.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 97 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 99 / THE HAU MAU. / THE WOMAN WHO MARRIED THE STUMP.; lines 6288-6381 confidence: high

The woman lives in the Sun's house, bears an ugly boy with sores named T'dtqoa'ya, identified as the son of the Sun, and later descends with him along the Sun's eyelashes or sunbeams to her father's house.

The woman bears T'dtqoa'ya, identified as the son of the Sun, and later returns to her father's house by descending along the Sun's eyelashes or sunbeams.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 97 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 99 / THE HAU MAU. / THE WOMAN WHO MARRIED THE STUMP.; lines 6383-6395 confidence: high

The boy tells the children that his father is the Sun; they laugh until he becomes angry.

The boy says the Sun is his father, says he will return to his father in heaven, and addresses the Sun as father.
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The Mythology of the Bella Coola Indians PLATES VII-XII. / CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29; lines 2409-2526 confidence: high

A white crane-like Q0’x0x is on a post; Senx, the Sun, is master of the house, called Father and sacred one, and is described as the only deity to whom Boas found Bella Coola prayers directed.

Senx is the Sun, called Father in prayers, and receives petitions for care, weather, hunting, happiness, and long life.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 15737-15864 confidence: medium

Someone in or from the sun speaks, says his father in the sun peeps through the clouds and mottled clouds, and is identified as the one who married the woman.

A being speaking from or in the sun marries the surviving woman, after which she bears five children.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 15737-15864 confidence: medium

Enemies begin to come when they see the children in the fort; Coward, Łqǃayāˊkǃ, and Kᴀckǃᴀˊʟkǃ are named, and the children are told to put their minds on the speaker when enemies become stronger.

The children are told to put their minds on the speaker when the enemy is stronger; they then remember their father or grandfather, the sun, who acts against the enemy.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 21701-21821 confidence: medium

The woman goes to the woods with her daughter; the two alone save themselves. The Sun's son marries the daughter, she has eight children, and a provisioned house is made for them before they are lowered onto Gîtǃîḱc, their grandfather's town.

The Sun's son marries the surviving woman's daughter, and she has eight children.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6208-6300 confidence: medium

The woman sees a man shining all over on a mountain; he says he moves as quick as thought and that his father is the Sun; after he speaks to the Sun, it appears on a cloudy day and becomes warm, and she accepts him as husband for her daughter.

The daughter is given to a shining man who identifies the Sun as his father and demonstrates this by making the Sun appear.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6208-6300 confidence: medium

The wife has eight children, seven boys and a girl; a small painted-front house is built and stocked with boxes of fruits, berries, dried salmon, grease, and other foods; the girl receives bracelets and a marten-skin robe and is told she will be quarrelsome.

The children of the solar household descend in the spherical cloud with house and provisions, and the enemies recognize that the formerly empty village has been repeopled.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6208-6300 confidence: high

The grandfather prepares war clothes for the boys, gives them a painted wooden wedge, and tells them to keep it and put it into the fire while calling to him if enemies are beating them.

The grandfather instructs the boys to put the painted wedge into the fire and call to him when losing; in battle the Sun comes out fiercely and defeats the enemies.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6379-6468 confidence: high

While hunting in a canoe, the boy shoots at a cormorant that moves farther out; fog comes, the boys fasten the canoe to a drifting log, and someone tells the boy that his father wants him.

The boy is summoned to his father, loses consciousness, wakes in a fine house, is recognized as son, given a name, and receives powerful gifts.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11019-11121 confidence: medium

After his uncle dies, the young man gives a great feast to Tsimshian chiefs and people and takes the name given by his supernatural grandfather in the supernatural town: Down The Useless River.

The young chief is linked to a supernatural father and supernatural grandfather; his mother says they will help him.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9143-9237 confidence: high

The young woman becomes pregnant; her father remains behind in winter while the supernatural being brings animals to him; later a boy is born who is like his supernatural father.

The young woman bears a boy who is explicitly the child of the supernatural being and who is like his supernatural father.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9239-9336 confidence: high

The supernatural being asks his wife to let him take the child to his parents, says his father will make a cradle, and instructs her to come after two days to the foot of Mount K-xamin below the high rock to receive the child.

The child is the son of a supernatural being and a human wife; he is returned through supernatural means and later shows exceptional growth, hunting, fishing, and wealth.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9339-9446 confidence: medium

After the grandfather dies, the young chief hosts a feast, grows rich as a great hunter, is said to have a supernatural father, never marries, and his mother avoids marriage out of fear of her supernatural husband.

The young chief is said to have a supernatural father; a supernatural husband instructs his wife to rely on their son and disappears. In the Waux episode, Asdi-wa'l's wife thinks he is supernatural, and Waux is named for extreme lightness and compared to a spark.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5823-5920 confidence: medium

The boy grows into a skillful hunter, camps at the mouth of Nass River with four friends, enters the thick forest, and meets a man who asks whether he is his son and then identifies himself as his father.

The father identifies the hunter as his son, is later called supernatural, teaches him, and vanishes after speaking.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 8081-8177 confidence: high

The Supernatural One says his father the Sun sent him down after hearing the woman's voice, then gives her his leggings, snowshoes, and moccasins tied into one bundle.

The Supernatural One says his father the Sun sent him down because of the woman's repeated mourning voice.
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Tsimshian Mythology Tsimshian Mythology; lines 2606-2745 confidence: medium

Before anything living was created, "There was only the chief in heaven" and "There was no light in heaven"; there were only emptiness and darkness.

The chief in heaven is described as having two sons and one daughter.
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zuni

Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10519-10623 confidence: high

Áhaiyúta and Mátsailéma "were the twin children of the Sun-father and the Mother Waters of the World."

The twins are children of the Sun-father and Mother Waters and deliver men from Earth-mother, guide them, conquer enemies, and teach a warrior society.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 9541-9662 confidence: low

Note [20] describes the kia-al-lan or water-shield as a cotton-thread net on a hoop with a downy plume and links it with lightning arrows, the boys' father the Sun, Aryan mystic creations, and natural phenomena.

An editorial note links the boys' water-shield and lightning arrows with their father, the Sun.
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Zuni Folk Tales HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER; lines 4146-4244 confidence: high

Because she expects disbelief about becoming a mother while devoted to sacred things, the maiden decides to put the child away; after the baby boy is born at night, she wraps him in soft cotton-wool and lays him near a refuse heap by the little stream below Háwikuh.

The foster-child is explicitly remembered as the offspring of the Sun-father, born to the sacredly devoted maiden.
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Zuni Folk Tales HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER; lines 4345-4441 confidence: high

The gods bring garments, shell and stone ornaments, and make them into a bundle; they call the youth child of the Sun and tell Deer to yield themselves to die for his sake; the Deer agrees to lead them.

The gods call the youth child of the Sun, while the Sun is named as father of all.
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Zuni Folk Tales HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER; lines 4443-4552 confidence: medium

The youth states that the listener is his uncle, that the uncle's niece is his maiden-mother, that she gave birth to him and cast him on a dust-heap, and that noble Deer found and nourished him.

The youth is presented as the child of the maiden and the Sun, abandoned after birth, fostered by Deer, and returned to his mother and people as a wondrous youth.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12404-12519 confidence: high

The Sun receives the Eagle, who addresses him as father; the Eagle sits on a prepared blanket in the Sun-father’s home and remains silent and sad until asked about his errand.

The Sun is addressed as father, and the maiden is described to him as his beautiful child; the girl asks about the home of 'our father.'
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12521-12636 confidence: medium

The Eagle tells the maiden to bathe at dawn, dress at sunrise, wait through four appearances of the dance, then be carried by him toward the Sun, who will be waiting; he warns she may fail and be no more.

The destination is described as the Sun's home and as the home of the father or Sun-father, while the maiden and Eagle travel toward it.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12638-12749 confidence: high

The gods say the travelers shall not reach the home of their father. Elder and younger brothers coordinate arrow drawing by right and left hands; a note identifies them as twin children of the Sun, elder right-handed and younger left-handed.

The note identifies the elder and younger figures as twin children of the Sun.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12751-12867 confidence: high

The boys grow a year per day, reach an eight-year level in eight days, are identified as children of the Sun, and can unfailingly kill small animals.

The boys are called children of the Sun, and the Sun descends to tell them he gave them life and has come to help them.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12751-12867 confidence: high

The Sun looks down, pities his two poor children, decides to go down and help them, and descends by will alone to stand near them on earth.

The Sun sees the boys from above, pities them, descends by will alone, and speaks to them as his children in order to help them.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12869-12954 confidence: high

The Sun tells the boys they are his children and their father; he describes the Home of the Eagles, a secluded maiden there, his midday visits in sunlight, and a great Eagle watching her.

The Sun directly declares himself the boys’ father and calls them his children.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12956-13078 confidence: high

The Sun-father dresses the younger brother with new garments, quiver, garters, and plumes, creates a warm mist to cleanse the boys, changes their appearance, arranges the younger brother's hair, and then dresses the elder brother similarly.

The Sun-father identifies the boys as his children, commands them, dresses them like himself, and aids their return.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13080-13199 confidence: high

At sunrise the boys dress with plumes, travel around the mountain through named places to K’iákime, and find the great house, ladder, two macaws, and maidens on the housetop as the Sun-father had foretold.

The Sun is called father, foretells what the boys will find and what will occur, and later lengthens the day to help their travel.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13201-13327 confidence: medium

The boys decide to kill the old woman, strike her down, skin her like a bag, and dress the younger brother in the skin as the Sun-father had directed.

The passage says the Sun-father directed the disguise plan and later cites the father as having forbidden the brothers to shoot the animals.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13329-13449 confidence: high

The voice from the jar asks that all windows and doors be closed and raw cotton brought; at night the young man appears again, more handsome than before, and marries the girl.

The priest-chief’s daughter marries the young man, and he is explicitly described as a child of the Sun-father and a god.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13329-13449 confidence: medium

The Sun-father looks down through the windows sorrowfully, calls the young man his son, and says he will yet come.

The Sun-father looks down sorrowfully, calls the young man his son, and says that he will yet come.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13451-13554 confidence: high

After weapons preparation, the young man tells his wife he must meet his father, asks her to open the sky-hole, and becomes a mist-whirlwind rising in sunlight.

The young man goes to meet his father; the Sun-father calls him child, discusses prior commands, and says he will become a god at his left hand.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13451-13554 confidence: medium

The Sun-father calls the young man his child and says he will be a god at his left hand, a living good to men, worshipped in the evening, and a bringer of rain through his will.

The Sun-father says the young man will be a living good to men and that rain will fall upon their lands through his will.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13556-13593 confidence: medium

Arrows whistle past the group; the Sun casts his shield beneath them so the arrows glance away or fly past.

The Sun is called father and is described as intending good; the closing blessing recalls divine protection of children by a shield of sunlight.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 5047-5153 confidence: high

“they are brothers to one another, and I am the father of all.”

The Sun-father calls mankind his children, says the peoples are brothers to one another, and says he is father of all.
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Zuni Folk Tales THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS; lines 3968-4105 confidence: high

The younger brother wants to show the grandmother that they amount to something. The wife agrees to go. On Thunder Mountain the elder brother warns that their father, the Sun, has forbidden them among mortals, but the younger insists on sitting.

The elder brother calls the Sun their father and says he has forbidden the brothers to be among mortals; the Sun then intervenes when they rest with the woman.
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Zuni Folk Tales THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS; lines 4107-4143 confidence: medium

Dialogue in which the speaker says he shot his wife, explains that he feared his father the Sun would take others away with her, and presents grandchildren while the grandmother refuses to look.

The speaker identifies the Sun as his father and frames his action around fear of what the Sun would take away with the wife.
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Zuni Folk Tales THE TALE / THE COCK AND THE MOUSE / ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER; lines 12244-12289 confidence: high

The passage reports a Navaho claim that a grandmother tied Häki Suto by his top-knot to explain white streaks on the pillar, counters that birds make the streaks, and says Storm-gods sand-covered his bloodied body until it hardened to stone.

The Storm-gods rush in to aid their children, the War-gods, after Häki Suto falls.
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Zuni Folk Tales THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME; lines 2168-2280 confidence: high

A God of the Rain descends through the maiden’s skylight in raindrops and on a ladder of water when dew falls, woos and marries her unseen, and she gives birth to a boy.

The boy is born from the maiden’s union with a Rain God and is described as a child of the gods who develops unusually quickly and possesses unusual strength and intelligence.
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Zuni Folk Tales THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME; lines 2421-2553 confidence: medium

The Misho Lizards throw venom until the boy is covered, but he is prepared and protected as a child of the gods, and the venom does not harm him.

The passage explicitly describes the boy as a child of the gods and says he is prepared and protected, so the Misho Lizards' venom does him no harm.
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Zuni Folk Tales THE YOUTH AND HIS EAGLE 34 / A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION; lines 190-288 confidence: medium

“All entities are animals--men, brutes, plants, stars, lands, waters, and rocks--and all have souls.” The same section describes souls as mist-like owners of bodies and describes stars, plants, waters, mountains, hills, and rocks as animate, enchanted, or mobile.

The gods of Zuni are described as animal ancients or first ones, and later-born generations are described as descendants of the gods.
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nahua maya inca

The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11050-11295 confidence: high

The passage identifies Coatlantona as 'Robe of Serpents,' a name of Coatlicue; Coatlicue is Huitzilopochtli's mother; Coyolxauhqui is Coatlicue's daughter.

Coatlicue is identified as Huitzilopochtli's mother, and Coyolxauhqui is identified as Coatlicue's daughter.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11503-11713 confidence: high

The Incas are rulers of Peru; the Inca is representative of the sun, has unlimited power, and the moon is the mythic mother of the dynasty.

The moon is mythic mother of the Inca dynasty; Itzamna is father of gods and men; Iztacmixcohuatl is father of Quetzalcoatl; Manco Ccapac is son of the Life-giver and son of the sun.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11715-11907 confidence: medium

Metztli/Yohualticitl is a Mexican goddess of the moon in the myth of Nanahuatl; the Moon is mythic mother of the Inca dynasty and wife of the sun in Chibcha mythology.

The Moon is described as the mythic mother of the Inca dynasty.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11909-12095 confidence: medium

Omeciuatl is listed as a Mexican mother god of the human species, associated with Ometecutli; Xmucane is noted as a Kiche equivalent.

Omeciuatl and Ometecutli are identified as mother and father gods of the human species, with Kiche equivalents also supplied.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2381-2471 confidence: high

Coatlicue's sons, urged by Coyolxauhqui, abuse her and plan to kill her; the unborn infant comforts her, and Quauitlicac warns the unborn Huitzilopochtli of the plot.

The unborn infant speaks to comfort Coatlicue and later communicates with Quauitlicac about the approaching attackers.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2559-2652 confidence: medium

Tlaloc is espoused to Chalchihuitlicue, who bears the Tlalocs or Clouds; green jadeite images typify water; a gold serpent typifies lightning; water-gods are linked with thunder.

Tlaloc is espoused to Chalchihuitlicue, and she bears him the Tlalocs, glossed as Clouds.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2751-2836 confidence: medium

Tributary tribes, including the Totonacs, pray for Quetzalcoatl's return and expect the sun, their father, to send a liberating god; Spaniards are hailed as Quetzalcoatl's servants.

The Totonacs expect the sun, their father, to send a liberating god; Kanikilak is described as the sun's son and emissary.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2838-2930 confidence: medium

Centeotl deities preside over agriculture; Chicomecohuatl/Seven-serpent is chief maize goddess and Xilonen is the green ear; Teteoinnan/Tocitzin is Earth-mother and mother of male Centeotl.

The Earth-mother Teteoinnan/Tocitzin is said to have a son, Centeotl, a male maize-spirit.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2932-3029 confidence: high

Centeotl the son is distinguished from Centeotl the mother, who is identified as the earth-mother Teteoinnan; each had a temple and the two were closely allied as parent and child.

Centeotl the mother is identified as the earth-mother Teteoinnan, and she is closely allied with Centeotl the son as parent and child.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3330-3418 confidence: high

Ometecutli and Omeciuatl are described as father and mother of the human species, Lords of Duality or Two Sexes, also Lord and Lady of Our Flesh or Subsistence, and as the sexual essence of the creative deity or of deity in general.

Ometecutli and Omeciuatl are described as father and mother of the human species, Lords of Duality or Two Sexes, and sexual essence of the creative deity.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3420-3515 confidence: medium

The penitent addresses the fire as lord, father and mother of the gods, and most ancient, while weeping over sin and asking the compassionate master to receive penitence and anguish.

In the confession rite the fire is addressed as lord, father and mother of the gods, and the most ancient of them all.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7246-7351 confidence: medium

Hurakan finds the first beings too godlike; the gods decide humans must have less knowledge, Hurakan clouds their eyes, and four women are created as wives while the men sleep.

Four first men and four created wives are presented as ancestors of the Kiche.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 8035-8109 confidence: high

Manco Ccapac is called the Peruvian counterpart of Quetzalcoatl and a son of the sun; the Life-giver sends Manco and his sister-wife Mama Oullo Huaca to earth to instruct peoples in civilised life.

Manco Ccapac is described as a son of the sun and as the son dispatched by the Life-giver.
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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: medium

A local Irma valley myth says Pachacamac is a descendant of the sun; the first man dies of hunger, the woman survives on roots, the sun gives her a son, and Pachacamac slays and buries him, after which staple plants grow from his teeth, ribs, and flesh.

The sun takes compassion on the first woman and gives her a son.
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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 8211-8301 confidence: high

Lesser temples around Coricancha are dedicated to the moon, Cuycha the rainbow, and Chasca/Venus; the moon temple has a silver moon-goddess plate and mummified Inca queens, while the rainbow temple depicts a seven-hued golden arch.

The passage explicitly identifies the moon-goddess as the mythic mother of the Inca dynasty and locates her image in a dedicated moon temple.
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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 10082-10151 confidence: medium

Cavillaca's son is born; she summons huacas and gods to identify the father; the child crawls straight to ragged Coniraya.

The child is released to crawl to his father and goes directly to Coniraya, identifying him before the assembly.
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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

Huathiacuri is poor and learns much wisdom from his father.

Huathiacuri learns wisdom from his father Paricaca and repeatedly seeks or receives Paricaca's advice in contests.
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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 9522-9617 confidence: high

An official legend states that the sun had three sons, Viracocha, Pachacamac, and Manco Ccapac; Manco receives dominion over mankind while the others have cosmic functions.

The official legend makes Manco Ccapac a son of the sun and assigns him dominion over mankind; Inca power is placed in the hands of his reputed descendants.
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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 9619-9707 confidence: high

The passage says Pachacutic introduced sun-worship after a dream in which the sun addressed him as child; provision was made for sacrifices to the sun, and conquered territories became known as Lands of the Sun.

Pachacutic is said to have claimed that the sun appeared to him in a dream and addressed him as child, and this is linked to the introduction and strengthening of sun-worship.
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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 9939-10017 confidence: high

Yupanqui, before sovereignty, goes to visit Viracocha Inca; at Susur-pugaio a crystal falls into the fountain and reveals an Indian figure with solar rays, royal fringe, serpents, Inca-like ornaments and dress, and lion imagery.

Yupanqui sees a figure identified as his father, the sun, receives commands and a conquest prophecy, and later as king institutes worship modeled on the vision.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 504-603 confidence: medium

Huascar tells Hernando de Soto of Huaina Ccapac's deathbed prophecy that in the thirteenth Inca's reign white men from their father the Sun would rule Peruvians, and that obedience should be given to them.

The prophesied white men are described as coming from 'their father the Sun.'
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 875-963 confidence: medium

Dr. Brinton interpreted the Toltecs as children of the sun, like their brethren in Peruvian mythology, sent from heaven to civilise humanity; Quetzalcoatl, a solar deity, is alluded to in Nahua myth as King of the Toltecs.

Brinton is reported to see the Toltecs as children of the sun sent from heaven to civilise humanity, with Quetzalcoatl as a solar deity alluded to as King of the Toltecs.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3806-3893 confidence: medium

The deer deities live together for many centuries; two boys are born to them, beautiful and skilled in arts, named Wind-Nine-Snake and Wind-Nine-Cave, and carefully educated.

Two boys are born to the deer-god and deer-goddess and are immediately described as beautiful, skilled, and educated in arts.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3992-4079 confidence: medium

The Aztec king asks Colhuacan for a daughter to become the symbolic mother of Huitzilopochtli; the king gives the girl, who is escorted to Mexico, sacrificed, and flayed.

The Colhuacan daughter is requested as the symbolic mother of Huitzilopochtli, then sacrificed; her skin is worn by the priest representing the deity.
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mangaian

Myths and Songs from the South Pacific A CHASE THAT NEVER ENDS. / SONG OF THE TWINS. / MATARIKI, OR PLEIADES. / THE SUN AND MOON.; lines 2597-2629 confidence: medium

Vatea and Tonga-iti quarrel over the parentage of Papa's first-born; the infant is cut in two, and Vatea turns the upper part into the sun.

Vatea and Tonga-iti each claim Papa's first-born child, and the passage later discusses the genealogical implications of Tonga-iti's relation to Papa.
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Myths and Songs from the South Pacific A CHASE THAT NEVER ENDS. / SONG OF THE TWINS. / MATARIKI, OR PLEIADES. / THE SUN AND MOON.; lines 2597-2629 confidence: high

“Day (Vatea) and Night alternately embrace fair Earth (Papa). Their joint offspring are the sun and moon.” The passage adds that cutting the babe in two explains the moon's paleness.

The explanatory gloss states that Day and Night alternately embrace Earth and that their joint offspring are the sun and moon.
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Myths and Songs from the South Pacific A DAY SONG FOR MAAKI'S FETE. / BY TANGATAROA, 182O. / FINALE. / BY TIKI (1820), IN FULL CHORUS.; lines 2903-2968 confidence: medium

The chorus calls for awakening, tells Tane to open his brilliant right eye, says Vatea's divine offspring laugh at the diversion, and marks dawn, the end of Tiki's fete, and parting.

The song names the divine offspring of Vatea/Atea and presents them as reacting to the diversion.
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Myths and Songs from the South Pacific AKAREINGA. / FINALE. / INTRODUCTION TO THE FETE OF RIUVAKA. / COMPOSED BY KIRIKOVI, CIRCA 1760.; lines 11317-11615 confidence: high

The notes state that Riuvaka worshipped Tane, that Tane is praised throughout the introductory song, and that Tane-papa-kai is a son of Papa.

The note names Tane-papa-kai as son of Papa, and the song has Tane invoke Papa as his mother.
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Myths and Songs from the South Pacific BY KOROA. / THE TAAIRANGI, OR PORPOISE. / THE FINNY SUBJECTS OF TINIRAU. / BY TEREAVAI, FOR HIS FETE, 1 823,; lines 4949-5035 confidence: medium

The net fills, the six fishermen cannot hold it, and Tane, son of Vatea, comes to the rescue and holds on to the captive fish.

Tane is identified as Vatea's son, rescues the catch, and drags the fish to his father Vatea.
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Myths and Songs from the South Pacific CHANGES OF THE MOON (TE TAU AROPO). / IN THE WEST. / IN THE EAST. / THE MARINER'S COMPASS OF POLYNESIA.; lines 17149-17243 confidence: medium

At the horizon are large and small holes through which Raka, god of winds, and his children love to blow; the everyday phrase for wind is glossed as wind-hole.

Raka is named as god of winds, and his children are described as blowing through the wind-holes.
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Myths and Songs from the South Pacific CHAPTER I. / MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA.; lines 929-1038 confidence: high

Vari tears a second bit from the same right side, producing Tinirau, who has a fishy second form, a sprat-type half-fish body, Motu-Tapu as domain, fish ponds, and lordship over sea creatures.

Vari, the Great Mother, produces named children from pieces of her right and left sides and assigns them homes or domains.
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Myths and Songs from the South Pacific F. MAX MULLER, M.A., / PREFACE. / F. MAX MULLER. / INTRODUCTORY REMARKS.; lines 620-701 confidence: high

The passage mentions continued existence of the human spirit after death, human sacrifice, and common origin through the children of Tangaroa and Rongo, both offspring of Great Vatea.

The passage says common origin of mankind is taught through children of Tangaroa and children of Rongo, both offspring of Great Vatea.
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Myths and Songs from the South Pacific MANGAIA. / AITUTAKIAN HELL. / AITUTAKIAN HEAVEN. / FOR TEREAVAIS FETE. COMPOSED BY KAPUA, 1824.; lines 8209-8330 confidence: high

The prose calls Miru the mistress of the invisible world, cruel to visitors, but tenderly attached to her only son Tautiti, and says only she carries his drinking water.

Miru is the mistress of the invisible world but is also tenderly attached to her only son Tautiti and personally brings his drinking water.
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Myths and Songs from the South Pacific MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION.; lines 1088-1357 confidence: high

Tangaroa and Rongo are twin children of Vatea and Papa and are the first beings of perfect human form, with no second shape.

The passage names Vatea and Papa as parents of Rongo and Tangaroa and lists additional sons of Vatea.
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Myths and Songs from the South Pacific MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION.; lines 1360-1480 confidence: high

Fair-haired children are regarded as Tangaroa’s because Tangaroa has sandy hair and a sky/distant-land home; dark-haired children are Rongo’s because Rongo has raven-black hair and is called God-whose-home-is-the-shades. Tarauri is described as a fair-haired son of Tangaroa.

Fair-haired children and visitors are identified as Tangaroa’s progeny, while dark-haired children are identified as Rongo’s.
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Myths and Songs from the South Pacific PROLOGUE TO THE DRAMATIC FETE OF POTIKI, / ON HIS ASSUMPTION OF THE TEMPORAL / SOVEREIGNTY, CIRCA 1790. / THE FAIRY OF THE FOUNTAIN.; lines 14058-14148 confidence: medium

The lovely captive becomes the cherished wife of the chief Ati, who fills the fountain with great stones so that his fairy spouse will not return to nether-world.

Ati, a chief, marries the fairy woman, who is praised as a divine being and bears his fair son.
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Myths and Songs from the South Pacific THE ADVENTURES OF NGARU. / THE DRAMA OF NGARU. / INUINU TAI. / FIRST OFFSHOOT.; lines 12332-12513 confidence: medium

The passage mentions stripping Miru’s kava tree to stupefy Ngaru, calls Ngaru victorious over monsters, and names him the pet grandson of Moko and descended from Vari-ma-te-takere.

Ngaru is called the pet grandson of Moko and descended from Vari-ma-te-takere, originator of all things.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1553-1683 confidence: high

Vatea/Avatea is identified with noon-day and called father of gods and men; the original tribes are treated as direct offspring of Rongo.

Vatea is called father of gods and men, the gods are called children of Vatea, and the three original tribes are treated as offspring of Rongo.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1685-1813 confidence: high

Vari is introduced as Great Mother and Originator, female because of fecundity, original of gods and remotely of mankind; she arranges Avaiki and the functions of air, earth, and sea; her ninth lunar night is sacred; she cannot speak, lives in darkness, and has a daughter as companion.

Vari is described as female, Great Mother, Originator of all things, original of all gods, and remotely of mankind.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1685-1813 confidence: high

Vatea or Avatea, Bright Noon, is Vari's self-made, not born, son; one eye is the sun, the ocean is his, and his children are great gods who direct the universe and receive worship.

Vatea is Vari's self-made son, and Vatea's children are great gods who direct the universe and are worshipped by mortals.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1815-1908 confidence: medium

Rangi requests that Tangiia send one of his sons as a god; Motoro is sent with Ruanuku and Kereteki; Utakea starts later; Motoro is described as the fourth and best beloved son of Tangiia.

Rangi asks Tangiia to send one of his sons as a god, and Motoro is sent with his brothers.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SECRET. / THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE.; lines 3257-3353 confidence: medium

Maui, Ru's son, challenges Ru; Ru throws Maui high, but Maui becomes a bird while falling, lands unharmed, and returns in gigantic form.

Ru is Maui's father; their confrontation leads to Maui throwing Ru and the sky upward to the present height.
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Myths and Songs from the South Pacific THE TAAIRANGI, OR PORPOISE. / THE FINNY SUBJECTS OF TINIRAU. / BY TEREAVAI, FOR HIS FETE, 1 823, / THE ORIGIN OF DANCING.; lines 5117-5154 confidence: medium

Koro has learned the magic words; on the next night he repeats the coconut preparation at the calling place, tests his powers as son of the king of all fish, recites prayers, and scatters food on the waters.

Tinirau is Koro's father and king of all fish; father and son dance together with finny subjects, and Koro is associated with the named land Atua-Koro.
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Myths and Songs from the South Pacific UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE. / THE PRINCE OF REED-THROWERS.; lines 5772-5876 confidence: high

Tangaroa sees Ina-nani-vai bathing at the stream Kapuue-rangi, becomes enamoured, descends by his rainbow girdle, and Ina later gives birth to Tarauri and Turi-the-Bald.

Ina gives birth to Tarauri and Turi after Tangaroa’s descent; she lives apart so their divine origin remains unsuspected until later.
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Myths and Songs from the South Pacific UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE. / THE PRINCE OF REED-THROWERS.; lines 5772-5876 confidence: high

A straight reed adorned with red-parrot feathers falls from the sky at Tarauri’s feet; this reveals his divine parentage.

The sky-fallen adorned reed is explicitly said to reveal Tarauri’s divine parentage.
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Myths and Songs from the South Pacific UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE. / THE PRINCE OF REED-THROWERS.; lines 5878-6009 confidence: high

The invocation asks the reed to be borne away for Tarauri's sake, guided to a dizzy height, and addresses Great Tangaroa.

Tangaroa is invoked and the outcome is explained as Tarauri being aided by his divine parent.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race CONTENTS. / THE HUMAN RACE.) / THE CHILDREN OF HEAVEN AND EARTH. 3 / THE CHILDEEN OF HEAVEN AND EARTH. 5; lines 586-640 confidence: high

Tawhiri-ma-tea, god and father of winds and storms, desires war with his brothers because they rent apart their common parents; he had opposed his mother being torn from her lord and children, while his brothers wished Earth alone to remain as parent.

Tawhiri-ma-tea opposes the separation of his mother from her lord and children and wages war on his brothers because they rent apart their common parents.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race PREFACE. XIU / CONTENTS. / THE HUMAN RACE.) / THE CHILDREN OF HEAVEN AND EARTH. 3; lines 521-583 confidence: high

Most brothers consent to separating their parents, one does not, and old prayer sayings about darkness, light, searching, and chaos are explained as referring to the offspring seeking a way to deal with their parents so humans might live.

The children of Heaven and Earth deliberate over their parents' fate, and Tane-mahuta, one of the divine offspring, successfully rends the sky father and earth mother apart.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDEEN OF HEAVEN AND EAETH. 7 / THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13; lines 819-880 confidence: high

The passage describes incantations for Tawhiri-ma-tea to cause favorable winds, prayers to Heaven for fair weather and mother Earth for abundance, says a great God taught prayers to man, and lists prayers for human life circumstances.

Rangi and Papa are named as the pair who begot first beings, with beings hidden between them before separation; mother Earth is also addressed as a producer of abundant things.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDEEN OF HEAVEN AND EARTH. 5 / THE CHILDEEN OF HEAVEN AND EAETH. 7 / THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1; lines 763-816 confidence: high

The passage heading identifies the section as 'The Children of Heaven and Earth.'

The passage heading identifies the narrative as concerning the children of Heaven and Earth, and Tawhiri-ma-tea is called a child of Heaven and Earth.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2242-2381 confidence: medium

Their mother consents to their remaining to avenge their father; they climb to the roof, hide in reed thatch, and are told to stop every chink near dawn so no light enters.

Tawhaki and Karihi remain to avenge their father's death and later take down and carry their father's bones after the Ponaturi perish.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2242-2381 confidence: medium

Tango-tango, also noted in some traditions as Hapai, visits Tawhaki nightly until she conceives a child later named Arahuta; she reveals herself and lives with him, leaving her friends above.

Tango-tango, a heavenly maiden, conceives Tawhaki's child; after the girl is born, Tawhaki washes her at a spring before baptism.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2384-2512 confidence: medium

Tango-tango hears the baby insulted, cries, rises with the child toward the sky, pauses on a carved ridge-pole figure, and refuses Tawhaki's plea to return.

Tango-tango, later identified as coming from heaven, leaves Tawhaki and rises skyward with their child, refusing to return.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 3 / THE CHILDEEN OF HEAVEN AND EARTH. 5 / THE CHILDEEN OF HEAVEN AND EAETH. 7 / THE CHILDREN OF HEAVEN AND EARTH. 9; lines 706-760 confidence: high

Tawhiri-ma-tea attacks Rongo-ma-tane and Haumia-tikitiki, gods and progenitors of cultivated and uncultivated food; Papa saves them by hiding them so he searches in vain.

Tawhiri-ma-tea attacks his brothers to avenge the separation of their parents, and the passage repeatedly frames the figures as brothers and children of Heaven and Earth.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1006-1115 confidence: high

Two elder brothers counsel accepting the lastborn and settling disputes peacefully, warning against becoming like the children of Rangi-nui and Papa-tu-a-nuku, whose parental and sibling conflict led to warfare among kindred.

The brothers invoke Rangi-nui and Papa-tu-a-nuku and their children, including parental killing contemplated, spousal separation, sibling warfare, and continuing conflict among kindred.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1117-1233 confidence: high

Maui says he was nursed in sea foam, did not receive his mother's milk or food, loves her because he lay in her womb, and wants to know where his parents dwell.

Maui repeatedly asks where his father and mother dwell, declares his love for his mother, and prepares to go search for the parents.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1117-1233 confidence: medium

The brothers say they have never seen the parents' dwelling; they name themselves and speak of Rangi/heaven and Papa-tua-nuku/earth as providers of growth and sustenance.

The brothers identify Rangi as father and describe Papa-tua-nuku as earth providing growth and sustenance for children.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1235-1356 confidence: medium

He reaches people seated under manapau trees, sees his mother lying beside her husband, identifies them as his parents, perches lower in the tree, and drops a berry on his father's forehead.

Maui first observes his parents without revealing himself, then Taranga identifies him as her child by questioning and naming him.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 883-1004 confidence: medium

Maui asks where his father and mother dwell; his brothers do not know and say their mother used to sleep with them at night and vanish by dawn.

Maui asks where his father and mother dwell, receives no answer from his elder brothers, and says he thinks he will find them.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 883-1004 confidence: medium

Maui says he heard the names of Taranga's first-born children while in her womb and recites his brothers' names.

Maui says he heard his brothers' names while in the womb, recites them to the family, and is then recognized and named by Taranga.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE HUMAN RACE.) / THE CHILDREN OF HEAVEN AND EARTH. 3 / THE CHILDEEN OF HEAVEN AND EARTH. 5 / THE CHILDEEN OF HEAVEN AND EAETH. 7; lines 643-703 confidence: medium

Tangaroa is enraged at children deserting him and being sheltered by Tane, the god of the forests; Tangaroa and his brother Tane wage war against one another.

Tangaroa is angered when some of his children desert him and are sheltered by Tane, leading to continuing conflict.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55 / THE SWING. / THE LEGEND GF TAWHAKI. 73; lines 2661-2748 confidence: high

Tawhaki tells Tangotango he came so their daughter could undergo the ceremonies customary for children of nobles, to secure good fortune and happiness; Tangotango agrees.

Tawhaki says he came so his little daughter could undergo ceremonies usual for noble children, and the rite includes a special wall exit, prayers, water immersion, and incantation.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race X PEEFACE. / XH PREFACE. / PREFACE. XIU / CONTENTS.; lines 383-467 confidence: medium

“The Childken op Heaven and Earth .... 1” and “THE CHILDREN OF HEAVEN AND EARTH.”

The contents and opening heading name “The Children of Heaven and Earth,” and the subtitle fragment refers to an origin tradition.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race XH PREFACE. / PREFACE. XIU / CONTENTS. / THE HUMAN RACE.); lines 469-518 confidence: high

"Rangi and Papa, or Heaven and Earth, were the source from which, in the beginning, all things originated."

Rangi/Heaven and Papa/Earth are named as the primitive ancestral pair and source from which all things originated, and the deliberating beings are their children.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race XH PREFACE. / PREFACE. XIU / CONTENTS. / THE HUMAN RACE.); lines 469-518 confidence: high

The children of Heaven and Earth, weary of darkness, consult about slaying or separating their parents; Tumatauenga, the fiercest child, says they should slay them.

The children of Heaven and Earth debate whether to slay or rend apart their parents; Tumatauenga favors slaying, while Tane-mahuta favors separation.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 HORO-UTA AT EAST CAPE. 95 / KUMARA, HOW BEOUGHT TO NEW ZEALAND. 97 / OBTAINING KUMARA AT HAWA-IKI. 99 / HOEO-UTA WRECKED. 101; lines 4909-5094 confidence: high

Kumara is called Rongo-marae-roa and fern-root Ariki-noanoa; they are children of Rangi and Papa. Rongo-marae-roa is ordained god of Tu-mata-uenga, and Ariki-noanoa is food for people in war.

Kumara and fern-root are identified as Rongo-marae-roa and Ariki-noanoa, children of Rangi and Papa, with different divine and human uses.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109 / GODS OF KUMAEA. 113; lines 5470-5558 confidence: high

Kumara and aruhe are offerings to Huruka and Pani; aruhe is senior because it descends from Rangi’s backbone, while kumara comes from Rangi’s front.

Aruhe and kumara are ranked according to descent from different parts of their parent Rangi.
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native american plateau

Myths of the Modocs A DOCTOR STORY / THE END. / THE FIVE BROTHERS OF LATKAKAWAS / ISIS AND YAULILIK'S DAUGHTERS; lines 19470-19503 confidence: medium

Isis/Aisis is described as son of Ldtkakdwas and son of Kumush because Kumush has the disk; the disk is called Isis's father; the names are connected with disk myths and their meanings are said to be unknown.

Isis is linked to Kumush, the disk, and his father the sun, and is described as having solar attributes.
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Myths of the Modocs A DOCTOR STORY / THE END. / THE FIVE BROTHERS OF LATKAKAWAS / ISIS AND YAULILIK'S DAUGHTERS; lines 19470-19503 confidence: medium

An Algonkin myth is summarized: an Earth maiden similar to Ldtkakdwas is looked at by the Sun, gives birth to a daughter, and the daughter becomes mother of a great hero.

In the Algonkin note, the Sun looks at the Earth maiden; she gives birth to a daughter who becomes mother of a great hero.
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Myths of the Modocs HOW KALASLAKKAS WON HIS WIFE / CHARACTERS / MYTHS OF THE MODOCS 255 / MYTHS OF THE MODOCS 257; lines 13359-13492 confidence: medium

Grandmother tells Kalaslakkas to dive in the pond, take five big swallows of water, avoid other water, and says earth is mother/grandmother, sun is grandfather, and earth, mountains, and swimming places will teach him.

The grandmother says the earth is her mother and Kalaslakkas's grandmother, and that the sun is his grandfather.
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Myths of the Modocs KUMUSH AND HIS DAUGHTER / CHARACTERS / MYTHS OF THE MODOCS 41 / MYTHS OF THE MODOCS 43; lines 2641-2733 confidence: medium

Kumush says the spirits cannot kill him, calls them his children and from him, and says that if they killed him he would come to life again.

Kumush calls the spirits his children and says they are all from him, yet they threaten and attempt to kill him.
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Myths of the Modocs MYTHS OF THE MODOCS 25 / ISIS AND YAULILIK'S DAUGHTERS / CHARACTERS / MYTHS OP THE MODOCS 29; lines 1964-2065 confidence: low

The elder sister knows she has been fooled; both sisters hold Kumush down and scratch him with bone head-scratchers until only bones and a disk remain. Isis hears but refuses to help.

Isis is described as lonesome for his father after Kumush is reduced to bones and a disk; he then creates a river barrier and kills the daughters who attacked Kumush.
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Myths of the Modocs MYTHS OF THE MODOCS 35 / MYTHS OF THE MODOCS 37 / KUMUSH AND HIS DAUGHTER / CHARACTERS; lines 2446-2533 confidence: high

Character list identifies “Kumush The Creator” and “Skoks Spirit”; the narrative calls Kumush “our Father.”

The episode centers on Kumush, identified as Creator and father, and his daughter, whose impending death arises under rules Kumush himself made.
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Myths of the Modocs THE END. / THE FIVE BROTHERS OF LATKAKAWAS / ISIS AND YAULILIK'S DAUGHTERS / KUMUSH AND HIS DAUGHTER; lines 19505-19515 confidence: medium

They call Kumush father and live by the rules he laid down for them.

The Modocs are said to call Kumush father and to understand life and prosperity as coming through him.
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Myths of the Modocs WAR BETWEEN BEASTS AND BIRDS / WUS WANTS TO MARRY A BUTTERFLY / CHARACTERS / MYTHS OF THE MODOCS 215; lines 11091-11184 confidence: medium

The elder tells Wus not to think of himself or his heart, says he can see Wus' heart, and instructs him to sing to the mountain as father, asking to be its son and receive gifts and good thoughts.

Wus is instructed to address the mountain as father and ask to be its son; in the dream, the mountain grants Wus life because he called it father.
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Myths of the Modocs WUS WANTS TO MARRY A BUTTERFLY / CHARACTERS / MYTHS OF THE MODOCS 215 / MYTHS OF THE MODOCS 217; lines 11187-11284 confidence: low

After ten days Wus sweats; Djiudjau paints his face and body red, gives him nice clothes, and the old man, glad Wus is the Mountain's son, tells him how to shoot birds and leave the first one.

The old man is glad that Wus is the Mountain's son.
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Myths of the Modocs YAHYAHAAS AND THE KUJA SISTERS / TSMUK AND GOSHGOISE / WAR BETWEEN BEASTS AND BIRDS / LOK SNEWEDJAS; lines 19786-19814 confidence: medium

Lok Snewedjas is described as a cloud, a snow storm, and a whirlwind; the mountain is her father and the earth her mother.

Lok Snewedjas, a cloud, snow storm, and whirlwind, rushes down the mountain when her child is in danger.
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Myths of the Modocs YAHYAHAAS AND THE KUJA SISTERS / TSMUK AND GOSHGOISE / WAR BETWEEN BEASTS AND BIRDS / LOK SNEWEDJAS; lines 19786-19814 confidence: medium

Lok Snewedjas is described as a cloud, a snow storm, and a whirlwind; the mountain is her father and the earth her mother.

Lok Snewedjas’s father is the mountain and her mother is the earth.
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Myths of the Modocs YAHYAHAAS AND THE KUJA SISTERS / TSMUK AND GOSHGOISE / WAR BETWEEN BEASTS AND BIRDS / LOK SNEWEDJAS; lines 19786-19814 confidence: low

The note compares a Wintu figure, Wimaloimis, a grizzly-bear cloud woman, who tried to eat her sons Thunder and Lightning, with Lok Snewedjas as a better mother.

The Wintu figure Wimaloimis, a grizzly-bear cloud woman, is said to have tried to eat her sons Thunder and Lightning.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 679-830 confidence: high

The boy makes a birdskin blanket, flies to the sky, marries the Sun’s daughter, and they have a son who falls from heaven and is found drifting in the sea.

The boy flies to the sky by means of a birdskin blanket, marries the Sun’s daughter, and they have a son who falls from heaven.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 3782-3888 confidence: high

The daughter does not return for several years; after two children are born, her husband deserts her because she is too hot, so she returns with the children, while her father resolves not to receive her because she disobeyed him.

The Sun is angered by his daughter’s delayed return and turns her into the present sun, whose daily course is explained by her search for him.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 3782-3888 confidence: high

As the daughter nears Lytton, her father turns her into the present sun; the tale explains that the sun travels daily from east to west searching for her father and that her children are occasionally seen as sun-dogs.

The two children of the Sun’s daughter are identified with sun-dogs occasionally seen in the sky.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 3782-3888 confidence: high

As the daughter nears Lytton, her father turns her into the present sun; the tale explains that the sun travels daily from east to west searching for her father and that her children are occasionally seen as sun-dogs.

The present sun travels each day from east to west because the transformed daughter is searching for her father.
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Traditions of the Thompson River Indians of British Columbia PREFACE. / F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER .; lines 224-334 confidence: low

“THE SUN AND HIS DAUGHTER” ... “THE HOT AND THE COLD WINDS” ... “THE MOSQUITO AND THE THUNDER”

The contents include “The Sun and His Daughter,” giving a celestial figure in an explicit parent-child relation.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 2225-2357 confidence: medium

While on Columbia River, Coyote throws his daughter into the river; she becomes a rock with limbs extended as she fell.

Coyote throws his daughter into the river, where she becomes a rock with limbs extended.
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Traditions of the Thompson River Indians of British Columbia V. THE OLD MAN. / VI. THE ORIGIN OF THE DEER. / VII. THE SUN AND THE LAD. / VIII. THE MAN WHO TRAVELLED TO THE SUN.; lines 8081-8092 confidence: medium

The traveler reaches the Sun’s house, meets the Sun’s son, is hidden by him under robes, and the returning Sun smells him but is quieted by the son.

The Sun’s son hides the visitor, quiets the Sun, and gives the visitor a bundle.
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Traditions of the Thompson River Indians of British Columbia VII. THE SUN AND THE LAD. / VIII. THE MAN WHO TRAVELLED TO THE SUN. / IX. THE SUN AND HIS DAUGHTER. / X. THE HOT AND THE COLD WINDS.; lines 8095-8171 confidence: medium

The Sun is described as the daughter of a Lytton man; an eastern stranger marries her, takes her home, and deserts her after two children are born because she is too hot; her father is angry over her long absence.

A woman identified through family relations becomes the Sun, while her two children become sun-dogs.
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Traditions of the Thompson River Indians of British Columbia XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS. / T.VO TRADITIONS OF THE LILLOOET. / INDEX.; lines 8708-9130 confidence: low

“Sun, originally a cannibal”; “Sun, daughter of, seeks her father”; “Sun, son of”; “Sun-dogs, children of Sun’s daughters.”

The index lists a daughter of Sun seeking her father, a son of Sun, and Sun-dogs as children of Sun’s daughters.
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navajo

Navaho Legends FEMALE. / NAVAHO MUSIC. / BY PROF. JOHN COMFORT FILLMORE. / TEXTS AND INTERLINEAR TRANSLATIONS.; lines 12282-12489 confidence: medium

The singer explains that Nayénezgani and his mother exchanged statements that the other was divine. Nayénezgani says the treasures, meaning weapons and similar things, were given by the Sun for his mother and are hers. The houses of knives are identified as different chambers in the house of the Sun.

Nayénezgani and his mother each tell the other that the other is divine.
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Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 5654-5737 confidence: medium

Hastséyalti twice visits White Shell Woman privately. She tells her favorite little girl that the gods of Tse`gíhi have sent for her, that she will not forget the people and will watch over them, and then she disappears.

Yolkaí Estsán is summoned by the gods, leaves the people, calls them children or grandchild, promises to watch over them, and later says she will be present in the she-rain.
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Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 6093-6176 confidence: medium

Estsánatlehi tells the created people they may stay near her or go east, takes them to the mainland, and after thirty years the surviving Diné` Nakidáta arrive and describe eastern kindred.

The Diné` Nakidáta speak of coming to behold their mother or grandmother, and Estsánatlehi calls the people her children while offering treasures and protection.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10065-10166 confidence: medium

Many versions have the sun-bearer ride a pet animal; Version A uses a turquoise animal and sky dipping to earth, while Version B has the Sun don a cloud robe and rise with a son under each arm.

Version B describes the Sun carrying his sons, and the name To`-ba-dzis-tsí-ni is explained through a father-child relation as Child of the Water.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10275-10391 confidence: medium

All versions prominently mention Nayénezgani and To`badzistsíni as two hero gods or war gods; songs give four names because of reverence for the number four; Léyaneyani and Tsówenatlehi are discussed; one version says Estsánatlehi hid her children underground from Yéitso.

One version says Estsánatlehi hid her children under the ground when Yéitso came seeking to devour them.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9866-9961 confidence: high

Estsánatlehi meets a mysterious visitor while gathering wood; he directs her to four marked yuccas on a mountain, a bath, corn meal, and four nights in a brush shelter; her foster parents know he is the Sun.

In the summarized versions, Estsánatlehi's conception and birth of the War Gods involve the Sun as visitor or repeated nocturnal visitor, ritual preparation, and rapid birth after four days in one version.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9866-9961 confidence: high

After the fourth night Estsánatlehi hears departing footsteps and sees the sun rising; Nayénezgani is born days later, and after spring cleansing she conceives of water and bears To`badzistsíni.

Version A states that Estsánatlehi cleanses herself at a spring, conceives of the water, and later bears To`badzistsíni, the second War God.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9963-10063 confidence: medium

On the journey to the house of the Sun, the brothers encounter the water monster Tiéholtsodi, Old Age People, Daylight, Darkness, water they walk over, and the daughter of the Sun, who silently leads them to the house.

The passage presents two brothers traveling to the house of the Sun and states that they came to seek their father.
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Navaho Legends INDUSTRY. / POETRY AND MUSIC. / TRIBAL ORGANIZATION. / RELIGION.; lines 1206-1301 confidence: medium

Nayénezgani and To`badzistsíni are named as sacred brethren designated by the writer as War Gods; the passage reports variant parentages, including descent from Estsánatlehi and the Sun or Yolkaí Estsán and the Water, and notes that some versions call them twins.

One version makes the sacred brethren children of divine or elemental parents: Estsánatlehi and the Sun, and Yolkaí Estsán and the Water.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3119-3206 confidence: medium

Hastséyalti says Ki'ndotliz lost two great shells to Nohoílpi, that the Sun wanted them and was refused, and that divine personages will meet in the mountains in twelve days; he invites the young man.

Nohoílpi refuses the two great shells to his father, the Sun, whose anger forms part of the background to the ceremony and plot.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4264-4348 confidence: high

Spider Woman questions the boys, recognizes that they may seek their father, the Sun, and warns that the road to his house passes four dangers: crushing rocks, cutting reeds, tearing cane cactuses, and boiling sands.

Spider Woman says the boys’ father is the Sun and describes a long, dangerous route to his house that includes four perilous places.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4264-4348 confidence: medium

The boys leave before daybreak. The women find only four footprints of each boy pointing toward Dsilnáotil and conclude that the boys have taken a holy trail.

The two boys repeatedly travel together, take the holy trail, and are told how to reach their father, the Sun.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4350-4437 confidence: high

The boys come to Tse`yeinti'li, the crushing rocks; the rocks open and close to kill travelers, are said to be people and anáye, are deceived four times, question the boys, and allow passage after the boys identify themselves and repeat Spider Woman's words.

The boys repeatedly identify themselves as children of the Sun and state that they are traveling to seek their father's house, finally reaching the Sun God's house.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4439-4529 confidence: high

Tsóhanoai unrolls four robes or coverings; the boys fall out, are thrown onto directional spikes of white shell, turquoise, haliotis, and black rock, and remain uninjured while holding life-feathers.

The father figure repeatedly tests the boys with spikes, a sweat-house, and killing tobacco before accepting them as children.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4439-4529 confidence: medium

After surviving the pipe, the boys ask their father for weapons against the anáye, naming Yéitso, Téelget, Tse`náhale, Bináye Aháni, and others who devour people and have sought their lives.

The boys ask their father for weapons to destroy the anáye who devour the people; Tsóhanoai grants war equipment.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4531-4622 confidence: medium

Tsóhanoai asks the brothers to point out their home below. Ni'ltsi prompts the younger brother, who names Male Water, Female Water, several mountains, and the area near their home. Tsóhanoai confirms this and sends the brothers down on a streak of lightning to Tsótsil.

Tsóhanoai calls the brothers his children and sends them by lightning; the brothers later test one of their father's lightning weapons.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4624-4712 confidence: high

The brothers place Yéitso’s broken arrows and scalp in his basket, return home, tell their mothers they visited their father the Sun and slew Yéitso, show trophies, and celebrate with a dance.

Nayénezgani tells the mothers that the brothers have been to the house of their father, the Sun, and Estsánatlehi addresses him as her child.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5056-5136 confidence: high

Wind advises the brothers not to be angry, explains Bat and Water Sprinkler were once friends of the anáye and now friends of the brothers, and directs the seating after Tsóhanoai addresses them as his children.

Tsóhanoai speaks to the brothers as his children and offers them seats in the house of the Sun.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5138-5238 confidence: high

Tsóhanoai asks why his children have returned; after repeated answers, To`badzistsíni says many anáye remain and are increasing, and they wish to destroy them.

Tsóhanoai calls the brothers his children, is addressed as father, and gives them aid and talismans.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5330-5434 confidence: medium

Nayénezgani removes armor and weapons given by the Sun, lays them in a pile, and sings of named arrivals from houses made of different kinds of knives and of treasures belonging to a holy one.

The weapons are said to have been given by the Sun; Tsóhanoai, as father, takes trophies and armor to his house in the east and promises future access if needed.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5436-5514 confidence: medium

At Tsolíhi, Tsóhanoai asks Estsánatlehi to come west and make a home for him, citing his aid to her boys and Nayénezgani’s promise; she rejects his claims and repulses him four times.

Tsóhanoai refers to Estsánatlehi’s boys and sons in connection with the weapons, and Nayénezgani and To`badzistsíni later act as their father had bidden them.
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mongol

Gessar Khan AO WM / IV. THE VALLEY OF PLEASANT WINDS / V. THE TWELVE-HEADED GIANT / VI. THE THREE SHIRAIGOL KHANS; lines 3628-3764 confidence: medium

Sheera warns that Gessar is a god in mortal skin with formidable heroes; Chara says seizing Kormuzda's son's chosen wife would displease the gods and proposes another bride.

Gessar is described as a god sheathing godhood in mortal skin and as Kormuzda's son.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1264-1427 confidence: high

Chotong accepts the decree; thirty thousand men gather. Yoro scatters incense, offers sacrifice to Kormuzda, and asks for the brown wonder-steed to descend.

Yoro addresses Kormuzda as father and father of the gods; Kormuzda calls him son and sends the needed steed.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1429-1544 confidence: high

The warrior identifies himself as Gessar Khan, son of heaven, sent by almighty Buddha to be lord, to uproot tenfold evil, and to restore gladness; he says he has lived among them in Yoro’s guise for fifteen years.

The revealed warrior proclaims himself Gessar Khan, son of heaven, sent by almighty Buddha to be lord and to uproot tenfold evil.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1547-1623 confidence: high

Gessar recounts deeds: driving the seven alwins beneath the sea, seizing Chotong’s soul, defeating Lady Rogmo’s warriors and archers, receiving a sky-returning arrow adorned with birds, winning a race on a stunted foal, slaying the Wild Boar, and taking golden feathers from the Garuda Bird; he calls these signs and portents of being marked by the gods.

Gessar declares himself Kormuzda’s son and receives public homage after presenting his deeds as divine signs.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 179-371 confidence: high

Buddha tells Kormuzda to return to Sumeru and later “let one of thy three sons descend in mortal guise to rule the earth” so evil may be destroyed and gladness restored.

Buddha commands Kormuzda to send one of his three sons to earth in mortal guise to rule humans and destroy evil.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 179-371 confidence: medium

The messenger tells Ameen that Kormuzda bids him descend to earth to rule wisely over humans; Ameen answers that he is unschooled in wisdom and unfit to rule, and will not risk shaming his father.

A messenger presents the same earthly mission to Kormuzda’s three sons; their replies differentiate refusal, indifference, and hesitant willingness.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 374-530 confidence: high

Ameen, the first-born, says the task exceeds his strength and that men would mock Kormuzda if his son proved weak.

A heavenly assembly debates who should descend; Tagus, Kormuzda’s youngest son, is praised as the worthy one and accepts the task.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 374-530 confidence: high

Tagus asks for three dakeeni to be born of his mother and watch from Sumeru; Kormuzda says Amurtsheela, daughter of Bayan, will give birth to him, and Sanglun will be his chosen friend.

Kormuzda tells Tagus to prepare for mortal birth, names Amurtsheela as the mother, and gives future mortal names including Gessar Khan.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 533-676 confidence: medium

“Amurtsheela the Fair bore three daughters, and their beauty was as the brightness of clear crystal, and as the burning of a radiant flame.”

Three daughters born to Amurtsheela are carried upward to Sumeru by three elephants descending from the sky; Amurtsheela addresses the takers as shining gods.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 679-814 confidence: high

Shikeer offers to go with Yoro for death or life; Yoro embraces him and says, "I am Gessar Khan, the son of heaven, sent by Buddha to uproot the tenfold evil," then tells Shikeer to stay and guard Sanglun.

Yoro tells Shikeer privately that he is Gessar Khan, son of heaven, sent by Buddha to uproot evil and restore gladness, while also saying he may reveal himself to no one else until after his fifteenth year.
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Gessar Khan V. THE TWELVE-HEADED GIANT / VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY.; lines 4739-4906 confidence: medium

After their tears are spent, Gessar scatters incense on the earth, says he will sacrifice to Kormuzda his father, and ask him to restore Shikeer to mortal form.

Gessar says he will make sacrifice to Kormuzda his father and ask him to restore Shikeer to mortal form.
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Gessar Khan VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY. / SY JIMS; lines 5476-5602 confidence: high

Gessar scatters incense, pours a drink-offering of goat blood, calls to his glorious sisters, and asks where his comrades are; the sisters answer that they will petition Kormuzda for the heroes' lives.

Gessar appeals to his sisters, who petition their father Kormuzda; Kormuzda in turn petitions the supreme justice-giver for his son.
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Gessar Khan VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM; lines 2150-2243 confidence: medium

Gessar's three sisters appear, praise his body with divine and cosmological comparisons, call him Kormuzda's son, lord of the ten great regions, and Buddha's servant, and question his wish to rest.

The sisters call Gessar Kormuzda's son, lord of the ten regions, and Buddha's servant; the passage ends with him ruling according to the law of Buddha.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 9009-9098 confidence: medium

The passage says Crishna's attributes and substitution for Vishnu have Christian analogies; Weber is summarized as saying travelling Brahmans brought back teaching on Supreme God and Christ, and Devaki is linked to Virgin Mary and Virgin and Child comparison.

Crishna is called Devakiputra, Son of the divine woman, and Devaki is compared with Virgin Mary and Virgin and Child traditions.
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Sagas from the Far East NOTES. / PREFACE. / DEDICATION. / TALE I.; lines 9581-9622 confidence: medium

Erlik-Khan is identified as the Tibetan name of Jama; Jama is Judge of the Dead and ruler of the departed, son of Vivasvat/the Sun; Manu is another son and source of social and royal order.

Jama and Manu are both described as sons of Vivasvat, the Sun.
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Sagas from the Far East TALE XI. / TALE XII. / TALE XIII. / TALE XIV.; lines 10359-10435 confidence: medium

Greek authors are cited for a legend: Hercules, departing from earth, gives Southern India to his daughter Pandaia; the Pândava dynasty springs from her; Hercules collects pearls and endows her kingdom with them.

The reported legend has Hercules giving Southern India to Pandaia, from whom the Pândava dynasty springs.
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Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10831-10921 confidence: high

The note says serpent-gods appear in human and reptile form; the White Serpent-king seeks a reptile-form son who was in an owl's mouth and resembled the Tamer's girdle; the king and companion ride horses and come out of water; the gold frog is the White Serpent-king's daughter; and reptile-gods include snakes, saurians, and batrachians.

The White Serpent-king seeks a reptile-form son and the gold frog is identified as his actual daughter.
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Sagas from the Far East TALE XXI. / HOW THE WIDOW SAVED HER SON'S LIFE (1). / TALE XXII. / THE WHITE SERPENT-KING.; lines 5789-5869 confidence: high

When the tamer wants to leave, the Serpent-king recalls his rescue of Princess Goldfrog and the only son, foretells four kingly sons in Gambudvîpa after trial, and gives a Mirjalaktschi and wand for producing food.

The Serpent-king rewards the tamer because he released Princess Goldfrog and restored the king's only son.
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The Mongols - A History The Mongols - A History / CHAPTER I / CLASSIFICATION, MYTH AND REALITY; lines 160-249 confidence: medium

The author states that Temudjin's origin account is a myth tale except for a few nearby generations and that mythic genealogy is a common early method for explaining a people's origin through gods, mythic animals, elements, forces, or phenomena.

The passage frames early origins as descent from gods or divine mythic animals and then names a blue wolf and gray doe as the first mythic parents or founders of Temudjin's family.
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The Mongols - A History The Mongols - A History / CHAPTER I / CLASSIFICATION, MYTH AND REALITY; lines 251-339 confidence: high

Alan Goa says a "golden hued man" enters through the door of light and the smoke hole like sunshine, fills her with brightness, departs on rays of sun or moon like a swift yellow dog, and that the three youngest brothers are "children of Heaven" who will be known when they are khans.

Alan Goa says a radiant golden-hued visitor comes by light and that her three youngest sons are children of Heaven whose status will be known when they become khans.
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biblical

The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1460-1606 confidence: medium

The creature transforms into all things and obeys grace to nourish; the Lord's loved children are taught that divine word preserves believers; winter ice and hope of the unthankful melt away.

The protected group is addressed as the Lord's loved children and receives preservation, light, and salvation.
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The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 408-567 confidence: high

Speakers say the just are numbered among the children of God and saints, while they erred from the way of truth, lacked the light of justice and sun of understanding, and did not know the Lord's way.

The just are numbered among the children of God and saints, live forever, and receive kingdom and crown from the Lord.
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The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 876-1036 confidence: high

The passage contrasts enemies punished by failed drink and human blood with Israel's abundant water, stating that the same things benefit the needy and punish adversaries; God tries some as a father and condemns others as a severe king.

God is said to admonish the tried as a father, judge the wicked with wrath, order all things by measure, and chastise erring people little by little so that they may repent.
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The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 98-242 confidence: high

The wicked propose to oppress the poor just man, not spare the widow, not honor the aged, make strength the law of justice, and lie in wait for the just because he opposes their deeds and rebukes transgressions.

The wicked accuse the just man of calling himself son of God and glorying in God as father, then propose to test whether God will defend and deliver him.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 3637-3802 confidence: medium

The prayer asks God to gather the tribes of Jacob, inherit them as from the beginning, have mercy on Israel as firstborn and on sanctified Jerusalem, and fill Sion with words and glory.

The prayer asks for Jacob’s tribes to be gathered, Israel to receive mercy as firstborn, and Jerusalem and Sion to be sanctified and filled with divine glory.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 1137-1282 confidence: medium

The speaker asks the LORD to hear, have mercy, answer, not hide his face, not forsake him, take him up when father and mother forsake, teach and lead him, deliver him from false witnesses, and urges waiting on the LORD.

The speaker states that when father and mother forsake him, the LORD will take him up.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4349-4507 confidence: high

David will cry to the LORD as father, God, and rock of salvation; he will be made firstborn, higher than earthly kings; mercy, covenant, seed, and throne endure.

David is to cry to the LORD as father, God, and rock of salvation, and the LORD will make him firstborn, higher than the kings of the earth.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4979-5137 confidence: high

The LORD's mercy is compared to heaven's height and east-west distance; he pities like a father, remembers humans are dust, contrasts mortal life with grass and flowers, and extends mercy and righteousness to covenant keepers and their descendants.

The LORD pities those who fear him like a father pities children, remembers human dust, and extends mercy and righteousness to children's children of those who keep covenant and commandments.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 64-217 confidence: high

The decree says the LORD calls the speaker his Son, has begotten him that day, grants nations and the earth as possession, and gives power to break them with an iron rod like a potter’s vessel.

The decree quotes the LORD saying to the royal figure, “Thou art my Son; this day have I begotten thee.”
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 2122-2247 confidence: medium

Rebellious children take counsel and covering not from the LORD or his spirit; they go down to Egypt without asking at his mouth, trusting Pharaoh's strength and Egypt's shadow.

The LORD calls the addressees rebellious children who take counsel and covering not from him or his spirit.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3258-3385 confidence: medium

The LORD says he created, formed, redeemed, named, and owns Jacob/Israel; he promises presence through waters, rivers, fire, and flame; he names himself Israel's God and Saviour, gives Egypt, Ethiopia, and Seba as ransom, and gives people for Israel's life because Israel is loved.

The LORD says he created and formed Jacob/Israel, called them by name, claimed them as his own, and commands the release of 'my sons' and 'my daughters' from the ends of the earth.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3387-3517 confidence: low

Jacob/Israel/Jeshurun is addressed as servant and chosen, made and formed from the womb; the LORD promises help, water for the thirsty and dry ground, spirit and blessing on seed and offspring, and growth like grass and willows by watercourses.

The LORD says he made and formed Jacob/Israel from the womb and promises spirit and blessing upon seed and offspring.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3644-3768 confidence: medium

The house of Jacob and remnant of Israel are borne from the belly and carried from the womb; the LORD says he has made them, will bear and carry them, and will deliver them to old age.

The LORD says he has borne and carried Jacob/Israel from the belly and womb and will carry and deliver them to old age.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3898-4017 confidence: medium

Zion says the LORD has forsaken and forgotten her; the LORD replies that even a woman might forget her nursing child, but he will not forget Zion, who is graven on his palms with her walls continually before him.

The LORD compares his remembrance of Zion to a woman’s compassion for her nursing child and speaks of saving Zion’s children.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4769-4888 confidence: medium

A speaker recounts the LORD's lovingkindness and goodness to Israel; the LORD calls them his people and children, is their Saviour, and through the angel of his presence saves, redeems, bears, and carries them.

The LORD calls Israel his people and children, is their Saviour, is afflicted in their affliction, and redeems, bears, and carries them in love and pity.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4890-5016 confidence: high

The speaker asks the LORD to look down from heaven, calls him father and redeemer, and asks him to return for his servants and tribes of inheritance.

The LORD is called father and redeemer, and the people are described as clay formed by the LORD as potter.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 5018-5138 confidence: medium

Those who love and mourn for Jerusalem are told to rejoice, nurse from her consolations, receive peace like a river and glory like a stream, be carried and dandled, and be comforted as by a mother.

Jerusalem is depicted with breasts, nursing, sides, and knees, while the LORD says he will comfort the people as a mother comforts someone.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 322-446 confidence: high

The overcomer is promised a seat with the speaker in his throne, as the speaker sat with his Father; the audience is told to hear what the Spirit says to the churches.

The overcomer is promised a seat with the speaker in his throne, paralleling the speaker's having overcome and sat with his Father in his throne.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER X / THE GODS OF THE BTTBIATS / THE GODS OF THE BURIATS 119 / HOUSE ONGONS; lines 5777-5803 confidence: medium

The second house ongon is a square black felt object portraying Sagade Ugugun, Sanqualhi Qaten, their eldest son and daughter, and a tiny infant representing the infant requested in prayers; meat is placed in pockets below the spirit images as an offering.

The second ongon depicts a spirit of the World White God together with his wife, eldest son, eldest daughter, and a tiny infant.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN; lines 10685-10824 confidence: medium

After nine days Varhan and his brother emerge, burn the Mangathai child's body, scatter ashes, take cattle and wealth, and return home; Varhan's wife has fled to her father, Esege Malan.

Shandagan Sagai flees to her father, Esege Malan; he attacks her husband, and later must give her back to him.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CUSTOMS OF THE BURIATS 97 / ORIGIN OF THE BURIATS / CUSTOMS OF THE BURIATS 99 / SICKNESS; lines 4836-4939 confidence: high

Berkut, the white-headed eagle, is sacred; Ejin, god of Olkhon, created and adopted him as son. Ejin is son of Fiery Heaven and brother of Dalai Lama, also son of Fiery Heaven.

Ejin, lacking children, creates the white-headed eagle and adopts him as his son; Ejin and Dalai Lama are also described as sons of Fiery Heaven.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND GESIR BOGDO / THE GODS OF THE BURIATS 123 / ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125; lines 5991-6062 confidence: medium

Esh goes up to Esege Malan's sky dwelling; Esege's three daughters often come down to earth, remove clothing, become swans, and sport in the sea.

Esege Malan is presented as having three daughters in his sky dwelling and gives them instructions about Esh.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6065-6247 confidence: medium

Gesir asks Esege Malan for a black steed, hero's outfit, lasso, dart, and a wife; after receiving the wife he asks for her three daughters.

Esege Malan gives Gesir equipment and aid in the first version, while Delquen Sagan sends his grandson Gesir Bogdo to earth in the second version.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6249-6373 confidence: medium

The Mangathais cannot escape as the yurta sinks. Gesir crushes one of the chief's heads with a seventy-pood hammer from his grandfather Esege Malan, asks the Burkans for an iron hero to guard the yurta, and the Mangathais perish as 'evil creatures who lived in a world preceding this.'

Gesir uses a hammer sent by his grandfather Esege Malan and asks the Burkans for an iron hero to guard the trapped Mangathais.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6375-6501 confidence: medium

Gesir Bogdo, four-year-old youngest son of Khan Tyurmas, takes his father's horse, clothes, and weapons, rides against Atai Ulan, spears him, unhorses him, and casts him from the sky to earth.

Gesir is identified as a young son of Khan Tyurmas and defeats Atai Ulan while still a four-year-old child.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7265-7385 confidence: high

Gal Tulan orders milk for Gesir, questions him as a 'black, earthly mouse,' and Gesir replies that he was created by the thousand Heavenly Burkans, is the youngest son of Khan Tyurmas, and has come because their fathers exchanged wine and a bullock leg joint in a marriage agreement.

Gesir claims that his father and Gal Tulan's father exchanged red wine and a bullock leg joint to arrange a marriage; Gal verifies the claim in a book and agrees subject to his daughter's consent.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HOUSE ONGONS / OUTSIDE ONGONS / THE GODS OF THE BURIATS 121 / ESEGE MALAN AND GESIR BOGDO; lines 5876-5902 confidence: medium

Esege Malan has nine sons; the elder four and younger four dispute succession, while the fifth or middle son Mahai Danjin, a powerful hero, supports the younger brothers.

Esege Malan's sons divide into elder and younger groups that contest succession to their father, with the middle son taking a side.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths NOTES / NOTES / MINDIU QUBUN NOYAN / NOTES 805; lines 14231-14246 confidence: medium

Helena is described as heroine of Troy and daughter of Leda and Zeus, with Zeus characterized as over-arching heaven and light.

Helena is daughter of Zeus, described as heaven and light; the Earth-maiden becomes a mother when looked upon by the sun.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths NOTES / NOTES / MINDIU QUBUN NOYAN / NOTES 805; lines 14231-14246 confidence: medium

Leda is said to have been raised to divinity after death; Meluk Shin was not so honored, but her son is a god or receives and answers prayers.

Meluk Shin's son is described as a god or as a figure to whom prayers are offered and who is supposed to answer them.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI / THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY; lines 13740-13870 confidence: medium

Yellow Dog places Hodoy in a deep pit, pours living water on him to keep him alive, tells him to remain until a son rescues him, and covers the pit with a heavy stone.

Yellow Dog leaves Hodoy alive in a covered pit with living water and says he must remain until a son comes to rescue him.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths OUTSIDE ONGONS / THE GODS OF THE BURIATS 121 / ESEGE MALAN AND GESIR BOGDO / THE GODS OF THE BURIATS 123; lines 5905-5977 confidence: high

Zarya Azergesha says Esege's four sons went to earth and caused trouble; people's prayers, libations, blood, and tears rose toward heaven, weakening the fortress walls and breaking the battlements.

Esege Malan's four sons cause earthly trouble, and he responds by sending his grandson Gesir Bogdo; Solobung Yubiin is also named as Esege's favorite son.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SACRED TREES AND GROVES / CHAPTER X / THE GODS OF THE BTTBIATS / THE GODS OF THE BURIATS 119; lines 5721-5775 confidence: high

Qoqodai Megun Qubin has nine sons and nine daughters; the eighteen children have eighteen gray steeds and make thunder by racing and galloping over the sky.

Several divine relationships are stated: Qoqodai has sons and daughters, Biiir/Buir Sagan Ugugun is son of Bulage Ijiri, and Irlik Namun Qun has three sons.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHAGOY / NOTES / NOTES / MINDIU QUBUN NOYAN; lines 14216-14228 confidence: high

The note introduces the birth story of Mindiu Qubun Noyan and says his father was one of the fifty-five Tengeris.

Mindiu Qubun Noyan's father is one of the fifty-five Tengeris, and Mindiu is called the son of a heavenly Tengeri.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 11156-11283 confidence: high

Tiyil Biige Tengeri descends from the sky, strikes Altin, cuts him in two, carries the upper part to the sky, and says he did so because Altin killed his one daughter, who had gone to earth to dig lily roots.

Tiyil Biige Tengeri states that he killed Altin because Altin killed his one daughter, who had gone to earth.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 8213-8345 confidence: medium

The thousand Heavenly Burkans assemble, identify the fighters as brothers made by them, send a written message, and the brothers restore each other's ribs.

The Heavenly Burkans say they made both fighters and send a message identifying them as brothers.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE ORIGIN OF SHAMANS 117 / SACRED TREES AND GROVES / CHAPTER X / THE GODS OF THE BTTBIATS; lines 5681-5718 confidence: medium

Delquen Sagan Burkan, World White God, is the highest existence in the universe, also called Esege Malan; three named spirits are in him.

The highest being contains three spirits, and the spirits are associated with Tengeris or children.
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tongan

Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1339-1432 confidence: high

Ilaheva/Vaepopua is fishing; the sky god comes to her, catches her, cohabits with her, and their sleeping place is named Mohenga.

Ahoeitu is born to Ilaheva on earth after cohabitation with the sky god Eitumatupua, then grows up and ascends to the sky to meet his father.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1434-1524 confidence: high

People say Ahoeitu is the son of Eitumatupua; the brothers learn he is their brother and become angry and jealous.

Ahoeitu is identified as Eitumatupua's son, appointed from the sky, and his descendants' high rank is explained by that sky origin.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1898-2047 confidence: medium

A casuarina on Toonangakava reaches heaven; Tangaloa Eitumatupua, a chief from heaven, descends it, meets Ilaheva/Vaepopua looking for shellfish, sleeps with her, and names their male child Ahoeitu.

A chief from heaven sleeps with Ilaheva/Vaepopua on earth; their son Ahoeitu is born and later seeks recognition by his heavenly father within a first Tui Tonga account.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1898-2047 confidence: high

Ahoeitu asks about his father; Vaepopua says Eitumatupua is in heaven, gives Ahoeitu tapa cloth, oils him with coconut oil, and directs him to climb the great casuarina and find his father near the road catching pigeons.

Ahoeitu climbs the heaven-reaching casuarina to seek Eitumatupua and is acknowledged by him as his son.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 2049-2207 confidence: high

Eitumatupua sends Ahoeitu to see his elder brothers' sikaulutoa game in heaven; the crowd admires him and identifies him as Eitumatupua's son from earth.

Ahoeitu is the son of Eitumatupua, is sent down from heaven, becomes the first Tui Tonga from heaven, and is used to explain chiefly descent.
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Tongan Myths and Tales INTRODUCTION / COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA; lines 1313-1337 confidence: high

“the first Tui Tonga is of semi-divine origin, being the son of one of the Tangaloa”

The first Tui Tonga is explicitly described as semi-divine and as the son of one of the Tangaloa.
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Tongan Myths and Tales ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88 / THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92; lines 5853-5954 confidence: high

Several versions of the son-of-the-sun story are said to exist with varied localizations; the Tokelaumoetonga story is described as clearly related to the series.

Sisimatailaa is placed in a son-of-the-sun story and the sun recognizes him as his son during their meeting.
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Tongan Myths and Tales ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88 / THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92; lines 5956-6059 confidence: high

The Tui Tonga asks Makamakaatonumea who Sisimatailaa’s father is, and she answers that he is the sun.

Sisimatailaa’s mother identifies the sun as his father, and the variants explicitly present his father as the sun.
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Tongan Myths and Tales ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88 / THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92; lines 6061-6139 confidence: high

The sun hides behind a cloud, asks why Sisimatailaa has come; Sisimatailaa says he is marrying the Tui Tonga’s daughter and seeks wedding garments. The sun gives two parcels, Mala and Monu, and forbids undoing Mala.

Sisimatailaa is treated as the sun’s son in the main account and is born from the sun in the variant.
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Tongan Myths and Tales SINILAU AND THE ALBINOS125 / SINILAU AND THE ORIGIN OF WESTERN POLYNESIAN KINGS127 / TALES ABOUT PASIKOLE, THE SAMOAN / MISCELLANEOUS STORIES; lines 11144-11228 confidence: high

Tangaloa is described as a god who came down from heaven in ancient times with a son; after staying in Tonga they went to Fiji.

Tangaloa is a god who comes down from heaven and brings his son.
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Tongan Myths and Tales THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113; lines 9647-9779 confidence: medium

Angatukuau and Tunamailangiafu have Lupeolovalu; Hikuleo comes from Pulotu, adopts and renames her, and takes her to Pulotu; Atupuhaimoana, Mapuikaufanga, Falehau, and Falelava are named.

Hikuleo comes from Pulotu, adopts Lupeolovalu, renames her, and later takes her to Pulotu.
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Tongan Myths and Tales THE ORIGIN OF THE MAGELLAN CLOUDS88 / THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92 / SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98; lines 6141-6206 confidence: high

Fataimoeloa replies that Sisimatailaa's father is the sun and says he had better go to see him.

Sisimatailaa's mother identifies the sun as his father, and Sisimatailaa meets the sun as father.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 698-795 confidence: medium

The passage reports disagreement over the paternity of the Maui: Reiter and Maatu name Taufulifonua, while Collocott names Biki/Piki; it also lists variant Maui names in Maatu and Collocott.

The passage reports variant divine paternity for the Maui and identifies Piki and Kele as parents of Taufulifonua and Havea Lolofonua in the cited account.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 944-1075 confidence: high

The collector calls the first tale a divine genealogy and says it makes the Tui Tonga, Faingaa, and Loau descendants of gods, while noting corroboration for Faingaa’s Maui descent and lack of corroboration for Loau’s Hikuleo descent.

The first and second tales trace chiefly dynasties, especially the Tui Tonga, to gods or divine lineages.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION; lines 529-622 confidence: high

Tongatabu is described as pre-eminent; Ata and Tongatabu are hauled first by Maui; men are created in Tongatabu; the first Tui Tonga is son of a Tongatabu woman and Tangaloa Eitumatupua; Muni is of Tongatabuan origin.

The first Tui Tonga is son of a Tongatabu woman and the god Tangaloa Eitumatupua; Ahoeitu later establishes a new Tui Tonga dynasty.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION; lines 529-622 confidence: high

In Taliai Tupou’s Naiau account, a dynastic founder climbs a casuarina tree to heaven and visits his father, the King of Heaven; the passage states the episode is very close to Tongan parallels and says the hero later conquers in Tonga and returns to the Sky-King.

The Fijian dynastic founder ascends to heaven by climbing a casuarina tree and visits his father, the King of Heaven.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS; lines 67-318 confidence: medium

Entries include Origin of heavenly bodies, origins of the Magellan clouds and evening star, The son of the sun stories, Sisimatailaa the son of the sun, and Tokelaumoetonga the son of the sun at Kelefesia.

Multiple contents entries identify Sisimatailaa and Tokelaumoetonga as sons of the sun.
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african akan

Ashanti APO CEREMONY / APO CEREMONY / APO CEREMONY / APO CEREMONY; lines 11575-11667 confidence: medium

Amoa's creeper-covered shrine stands at the foot of the central pole; Amoa is described as special messenger, guardian, watchman, Ta Kese's son or beloved son, and as entering a poor beggar whose refused request causes illness.

Amoa is described as messenger, guardian, watchman, and as Ta Kese's son or favourite son.
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Ashanti APO CEREMONY / APO CEREMONY / APO CEREMONY / APO CEREMONY; lines 11768-11889 confidence: high

At Tekiman the Ta Kese priesthood agrees to make a shrine by calling an emanation of the god into it, creating a child of Ta Kese, with questions about custody and taboos.

The priesthood is said to call an emanation of a god into a shrine, creating a child of Ta Kese; the narrator then seeks a shrine for a child of Tano.
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Ashanti APO CEREMONY / APO CEREMONY / APO CEREMONY / APO CEREMONY; lines 12152-12282 confidence: medium

Ta Kora says he has helped those in need from Osai Tutu to Agyiman, helped King Bonsu against Adinkira, explains that Kora means mending what is spoiled, and says he cannot take one of his sons and give him for the request.

Ta Kora refuses the request framed as taking one of his sons and giving him, while elsewhere describing devotees as children and grandchildren.
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Ashanti APO CEREMONY / APO CEREMONY / APO CEREMONY / APO CEREMONY; lines 12152-12282 confidence: high

Ta Kora says he will stand behind one who loves him and accompany him on a good path; he permits the visitor to go to his rock and to the Tano water to sprinkle himself; he does not forbid his children to go to school or serve the Supreme God, and says he is the son of God.

Ta Kora identifies himself as the son of God while also speaking of his children and grandchildren.
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Ashanti APO CEREMONY / APO CEREMONY / RELIGION : THE GOD TANO / XVIII; lines 12940-13081 confidence: high

Lake Bosomtwe is described like Tano and other rivers as a son of the Supreme Being; a local legend says it once lay near Bosomtwe Rock but left because it could not get on with its brother Tano.

Lake Bosomtwe is said to be a son of the Supreme Being like Tano and other rivers, and the legend calls Tano Bosomtwe's brother.
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Ashanti APO CEREMONY / RELIGION : THE GOD TANO / XVIII / RELIGION : THE GOD TANO; lines 13084-13211 confidence: high

The chapter introduces rites connected with minor emanations or sons of Tano; Tano's children and grandchildren are said to be numerous where priests interpret or intercept his spirit.

Asubonten is described as the son of Ta Kora and father of Ati Akosua, within the wider language of Tano's sons, children, and grandchildren.
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Ashanti APO CEREMONY / RELIGION : THE GOD TANO / XVIII / RELIGION : THE GOD TANO; lines 13213-13231 confidence: medium

“My words reach far away, O Ame Yao... I who am the son of the god Ta Kese, King of Aban.”

The song voice says it is the son of the god Ta Kese, King of Aban.
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Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 5669-5800 confidence: high

A married woman observes her husband’s ntoro taboos in addition to her own while she can bear children or lives as his wife; this is given as proof that the husband’s ntoro makes and builds up offspring.

The husband’s ntoro is said to make and build offspring, and the offering formula addresses the ntoro concerning its child in the woman’s womb.
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Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 5802-5927 confidence: high

The Tano River is described as the great obosom of all Ashanti, the source of countless lesser abosom called his children, and the son of the Supreme God.

The Tano River is described as the son of the Supreme God and as the source of countless lesser abosom called his children.
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Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 5929-6033 confidence: high

Long ago near Hantase, an old leprous woman called Aberewa lived alone; Twe, an obosom from the lake in human form, made love to her, promised fish from the water when she knocked, and she bore Twe Adodo, son of the lake spirit and first human with the Bosomtwe ntoro.

Twe, an obosom from the lake, makes love to Aberewa, who bears Twe Adodo, described as the son of the lake spirit and first human with the Bosomtwe ntoro.
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Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 5929-6033 confidence: medium

Every Sunday Twe comes out of the lake with followers; once a year Twe Adodo descends into the lake to ask his father about fishing and whether the lake will 'explode its gunpowder.'

Once a year Twe Adodo descends into the lake to ask his father about fishing and whether the lake will 'explode its gunpowder.'
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Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 6142-6268 confidence: high

A dog is sacrificed near the Aberewa river to the mother of Twe by the Asaman chief’s safohene; the dog’s heart and lungs go into the river, which is addressed as Aberewa Awukuwa and called mother of the lake spirit.

The river Aberewa is addressed as Aberewa Awukuwa and is explicitly stated to be the mother of the lake spirit.
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Ashanti THE SACRED GROVE AT SANTEMANSO / REPAIR OF BURIAL QUARTERS 135 / BAY A CEREMONY / RELIGION: BAY A CEREMONY; lines 10211-10364 confidence: high

The passage states that shrine power is nearly always derived from an object taken from water, certain waters are holy, and famous gods that are rivers or lakes are shown as sons or children of the Sky.

The passage states that genealogies of famous gods, identified as rivers or lakes, show them as sons or children of the Supreme Being or Sky.
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Ashanti THE SACRED GROVE AT SANTEMANSO / REPAIR OF BURIAL QUARTERS 135 / BAY A CEREMONY / RELIGION: BAY A CEREMONY; lines 10366-10486 confidence: high

A popular Ashanti myth says Nyame had sons, including a favourite son, and sent them to earth; their names are those of important waters such as Tano, Bosomtwe, Bea, Opo, and others, and tributaries are called their children.

The myth presents Nyame as having sons who are identified with major waters, while tributaries are described as those waters' children.
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Ashanti XVIII / RELIGION : THE GOD TANO / RELIGION : THE GOD TANO / THE AFAHYE CEREMONY; lines 13372-13519 confidence: medium

Songs call 'Little helpers' and 'Little spirits' to come and repeat 'I have water' and 'I come from the Tano river,' with references to Lake Bosomtwe and a created son of God.

The attending gods are explicitly described as sons of the great Tano, and the song includes a speaker described as created son of God.
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finnish karelian

Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium

Ilmatar is Daughter of the Air and mother of Wainamoinen; Kape is a synonym of Ilmatar.

The glossary identifies Ilmatar as mother of Wainamoinen, Maan-emo as mother of the Earth, and Mariatta as the Virgin Mary of Finnish mythology.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 confidence: medium

The glossary identifies sky, dyeing, love, vein, wizard, serpent-mother, and south-wind figures, including Suoyatar as mother of the serpent.

The glossary identifies divine or mythic parent-child links, including Ilmatar as Wainamoinen's mother, Suoyatar as mother of the serpent, and Tuonetar as daughter of Tuoni.
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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 chief heroes Wainamoinen, Ilmarinen, and Lemminkainen are considered by Finns proper as descendants of Ilmatar, impregnated by winds when air, light, and water alone existed; Esthonians regard them as sons of the Great Spirit before earth's creation.

The chief epic heroes are described as descendants of Ilmatar or sons of the Great Spirit before earth's creation.
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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

Finns proper regard Wainamoinen, Ilmarinen, and Lemminkainen as descendants of the Celestial Virgin Ilmatar, impregnated by winds when air, light, and water were the only material existences. Esthonians regard these heroes as sons of the Great Spirit before earth was created, dwelling with the Supreme Ruler in Jumala.

The chief heroes Wainamoinen, Ilmarinen, and Lemminkainen are descended from the wind-impregnated Celestial Virgin Ilmatar in Finnish tradition, and in Esthonian tradition are sons of the Great Spirit before earth's creation.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16009-16141 confidence: medium

The Ahti-eagle reaches his mother’s cottage troubled and sorrowful; his mother meets him and asks if he was worsted or injured at the Pohyola banquet.

Lemminkainen’s mother meets her troubled son and repeatedly questions the cause of his distress after his return from Pohyola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16516-16685 confidence: medium

The maidens weep and ask why he leaves; he answers that he does not leave from lack of pleasure or women, but from longing for homeland, mother’s cabins, Northland berries, Kalew, and childhood companions.

Lemminkainen explains that he leaves because he longs for his homeland, his mother’s cabins, Kalew, and childhood companions.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18547-18733 confidence: medium

Kullervo addresses Ukko as his father and maker, says sunlight and moonlight will not shine on him, and says he does not know his father or mother.

In his lament Kullervo addresses Ukko as his father and says Ukko gave him form and feature, while also saying he does not know his human parents.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22078-22273 confidence: medium

Wainamoinen says only God can banish nations, invokes Ukko to guard crops and drive away Frost-fiend and Otso, denies Louhi can hide moonlight or sunshine, and redirects her threats toward Pohyola.

Wainamoinen calls the people Ukko's needful children and asks Ukko to grant peace, plenty, protection from plagues and wicked persons, and defense against frost and hail.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 confidence: high

Mariatta asks the guiding star of Northland where her holy child is hidden; the star refuses to tell and says the child created it and set it to shine in darkness.

The star, moon, and sun say Mariatta’s child created or appointed them, and the sun says the child made the moon and stars attend it.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1130-1317 confidence: high

The passage says nights, Moon, and Sun come or shine singly, and likewise Wainamoinen, the renowned wise enchanter, is born from everlasting Ether and Ether's daughter.

Wainamoinen is said to be born from everlasting Ether and Ether's daughter, and the birth narrative begins with an elemental conception involving the Daughter of the Ether, storm-wind, and ocean.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1130-1317 confidence: high

The singer says night, Moon, Sun, and Wainamoinen are singular; Wainamoinen is identified as a renowned wise enchanter born from everlasting Ether and from Ether's daughter.

Wainamoinen is called a renowned wise enchanter born from everlasting Ether and Ether's daughter; Rune I then depicts the Daughter of the Ether descending to the ocean, conceiving, and laboring as water-mother before the first-born is delivered.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: medium

Wainamoinen remains in the ocean for years until the eighth autumn, emerges onto a promontory, stands to see sun, moon, Great Bear, and stars, and is said to be delivered from his mother Ilmatar, the Ether's daughter.

Wainamoinen emerges from the waters after years in the ocean and is explicitly said to have been delivered from his mother Ilmatar, the Ether's daughter.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4459-4654 confidence: high

Wainamoinen says he knows the source of metals and origin of iron: air is oldest mother, water oldest brother, fire second brother, iron youngest; Ukko, maker of the heavens, separated air and water before iron.

Ukko, maker of the heavens, brings forth three daughters who are called mothers of iron and steel.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7655-7840 confidence: medium

Lemminkainen's aged mother anxiously wonders why her son has delayed and imagines several possible places or dangers, including distant lands, seas, and battle.

Lemminkainen's mother anxiously seeks her son, recognizes the bleeding brush as a sign, travels north, and confronts Louhi for information.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8034-8210 confidence: medium

The mother refuses to cast the dead into the waters, rakes the Tuonela river and Manala pools and caverns, finds body fragments, and reassembles Lemminkainen's flesh, bones, vessels, and veins.

The mother gathers the son's body, reconstructs it, invokes helpers, and seeks balm for his recovery.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5511-5598 confidence: medium

Kamohaolii appoints Ku-ula head fisherman, the king's table receives rare fish, and Hina-pu-ku-ia gives birth to Aiai-a-Ku-ula.

Ku-ula and Hina-pu-ku-ia leave the problem of capturing and killing the eel-thief to their son Aiai, who organizes the response.
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Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5701-5793 confidence: high

Ku-ula tells Aiai to follow smoke to Kaiwiopele Hill and a cave if the house burns; he gives him a hook, fish-pearl, shell, and sandstone, confers power and knowledge, assigns future fishing responsibilities, and says the parents will enter the sea.

Ku-ula explicitly transfers knowledge, power, ritual responsibilities, and named objects to his son Aiai.
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Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5795-5899 confidence: high

Aiai takes the stone to Lehoula, places it facing the pond, invokes Ku-ula as father and Hina as mother, and gives keeping of the stone to his friend and descendants.

Aiai calls Ku-ula father and Hina mother, calls on them for fish, and the passage attributes the oblations' success to the mana kupua of his parents.
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Hawaiian Folk Tales: A Collection of Native Legends EXPLOITS OF MAUI / I.--SNARING THE SUN / II.--THE ORIGIN OF FIRE / PELE AND THE DELUGE; lines 824-881 confidence: medium

Pele leaves in search of Wahialoa, travels toward the Hawaiian Islands, which are described as lacking sea and fresh water, and receives the sea from her parents to bear her canoes.

Pele's parents give her the sea for her journey, and the event is named for Kahinalii because Pele received the sea from her mother.
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Hawaiian Folk Tales: A Collection of Native Legends KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I / PART II; lines 2234-2342 confidence: medium

Kaopele hears the commotion and says, "my son has received the purifying rite--the offspring of the gods goes to meet the sovereign of the land."

Kaopele calls the purified youth her son and says the offspring of the gods goes to meet the sovereign of the land.
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Hawaiian Folk Tales: A Collection of Native Legends PREFACE / T. G. T. / T. G. T. / CONTENTS; lines 165-265 confidence: medium

The contents list “This Land is the Sea’s” as an ancient Hawaiian prophecy, Ku-ula as the Fish God of Hawaii, and Aiai as son of Ku-ula in Part II of the Ku-ula legend.

Ku-ula is identified as the fish god of Hawaii, and Aiai is identified as son of Ku-ula in Part II of the legend.
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Hawaiian Folk Tales: A Collection of Native Legends TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII / AIAI, SON OF KU-ULA / PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII; lines 5901-5999 confidence: high

After Aiai practices his father's instructions and the fishes return, his fame spreads through the district and the people honor him.

Aiai is identified as son of Ku-ula, follows his father's instructions, and his successful fishing stations are attributed to his father's influence as an ocean deity.
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Hawaiian Folk Tales: A Collection of Native Legends TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII / AIAI, SON OF KU-ULA / PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII; lines 6001-6089 confidence: high

Aiai brings the hokeo containing the leho that Ku-ula his father gave him, gives it to his friend, and the passage says the Hana locality Lehoula was named after the shell.

Aiai is identified as Ku-ula's son; Ku-ula gives him the leho, and Aiai undertakes his later work in conformity with Ku-ula's injunction.
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Hawaiian Folk Tales: A Collection of Native Legends TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII / AIAI, SON OF KU-ULA / PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII; lines 6091-6181 confidence: medium

At Polihua, Aiai carves a figure on a stone, calls on his parents, and the stone moves into the sea, returns, and becomes a turtle; the event introduces turtles and their beach egg-laying habit.

Aiai calls on his parents during the Polihua transformation and in Wailau, where the prayer to remove the catch is granted.
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Hawaiian Folk Tales: A Collection of Native Legends TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII / AIAI, SON OF KU-ULA / PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII; lines 6287-6390 confidence: medium

At sunrise Puniaiki looks mountainward and sees a rainbow and reddish mist at Kaumakapili with a human form standing in it; he recognizes Aiai his father, goes there, and Aiai shows him the place of the fish-hook Kahuai.

Puniaiki recognizes Aiai as his father within the rainbow and reddish mist, and Aiai shows him the fish-hook Kahuai.
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Hawaiian Folk Tales: A Collection of Native Legends XXIII / KANEAUKAI / A LEGEND OF WAIALUA / THE SHARK-MAN, NANAUE; lines 6570-6678 confidence: high

Kamohoalii is called the King-shark of Hawaii and Maui, uses deep sea caves, and the passage says several shark gods could assume any chosen shape, including human form.

Kamohoalii, a shark god, fathers Nanaue, who is born with both human and shark traits and can change form.
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Hawaiian Folk Tales: A Collection of Native Legends XXIII / KANEAUKAI / A LEGEND OF WAIALUA / THE SHARK-MAN, NANAUE; lines 6680-6781 confidence: medium

Nanaue calls on the shark god, his father, appears to gain superhuman strength, bursts his ropes, escapes through Umi's warriors, runs to the pool, leaps into the water, and turns into a large shark in public view.

Nanaue calls on the shark god, identified as his father, and then breaks his ropes with superhuman strength and escapes.
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Hawaiian Folk Tales: A Collection of Native Legends XXIII / KANEAUKAI / A LEGEND OF WAIALUA / THE SHARK-MAN, NANAUE; lines 6783-6873 confidence: high

Kamohoalii manifests through a haka, grieves over Nanaue, blames the grandfather's feeding, orders Nanaue to leave Hawaii, and authorizes shark soldiers to kill him if seen.

Kamohoalii, father of Nanaue, condemns the son's actions, orders exile, and prescribes death by shark soldiers if the order is violated.
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Hawaiian Folk Tales: A Collection of Native Legends XXIII / KANEAUKAI / A LEGEND OF WAIALUA / THE SHARK-MAN, NANAUE; lines 6875-6924 confidence: medium

Nanaue is called the shark son of Kamohoalii; later Mohoalii is described as another form of Kamohoalii's name and as father of Unauna.

Nanaue is called the shark son of Kamohoalii, and Mohoalii, identified as another form of Kamohoalii, is called father of Unauna.
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sufi

Masnavi i Ma'navi: Teachings of Rumi CONTENTS / CONTENTS. / CONTENTS. / CONTENTS.; lines 337-475 confidence: medium

The contents heading introduces Story I, 'The Travellers who ate the Elephant,' followed by headings on God's care for His children, evil deeds affecting prayers, and a man crying to Allah.

The contents headings explicitly mention God's care for His children, prayers affected by evil deeds, a man crying to Allah, and God's claims to gratitude.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13914-14069 confidence: medium

The world is described as the outward form of Universal Reason, the father of creatures of reason; loyalty to this father brings transformed earthly life and judgment-day realization.

Universal Reason is called father; loyalty to it is linked with a transformed world, Paradise-like vision, and judgment-day realization.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 7646-7850 confidence: high

Famished travellers in a wilderness are warned by a sage that nearby young elephants could feed them but that the parents would probably track and avenge any killed offspring.

The young elephant's parent tracks the sleepers, detects the eaters by breath, kills them, and spares the abstainer; the following section frames this as a lesson on God's care for His children.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 7646-7850 confidence: high

The pious are called God's children; God is said to know their state, be jealous for their lives, and protect His saints and Darveshes even when remote or alone.

The pious, saints, and Darveshes are called God's children, and God is described as informed of their state and jealous for their lives.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 8039-8245 confidence: medium

The passage says want of fidelity is shameful, God is faithful to His promise, and God’s claims surpass a mother’s because He formed and nurtured the embryo and made mother, breast, milk, and father.

God’s claims are said to exceed a mother’s because God forms and nourishes the embryo and makes mother, breast, milk, and father.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: medium

Rumi is quoted as saying that Soul becomes pregnant by the Soul of souls and brings forth Christ, not the Christ who walked on land and sea but Christ above space.

Soul becomes pregnant by the Soul of souls and brings forth Christ above space.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5829-5934 confidence: medium

The Dabistan account is introduced as closer to the Gospel narrative than ordinary Mohammedan versions; the high-priest asks if Jesus is the Son of God, Jesus affirms, speaks of the Son of Man at God’s right hand and descending in clouds, and is accused of blasphemy.

The high-priest asks Jesus whether he is the Son of God, Jesus affirms the wording, and his speech leads to a charge of blasphemy.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5829-5934 confidence: high

Isaiah is cited as announcing a branch from I'shai’s root, a flower with the Spirit of God, and a virgin bearing a son.

Isaiah is cited as foretelling a virgin who will bear a son and a flower in which the Spirit of God will dwell.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 confidence: medium

The respondents discuss seeing with God's sight, the infant carried on the father's neck, creation as children of the Lord, and God sending rain and feeding creatures.

The respondents compare dependence to an infant on a father's neck and quote that creation is as children of the Lord, who sends rain and feeds creatures.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 confidence: medium

The interlocutors describe humans as estranged from paradise and creation as the household or children of the Lord, whom God can feed by mercy and rain.

The interlocutors quote the idea that all creation is as children of the Lord and describe creatures as fed by divine mercy.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING; lines 2218-2232 confidence: medium

On looking again, she saw all the children she had lost in Paradise and cried, “they were lost to me, but safe with Thee!”

The title frames the children as in the Beloved's keeping, and the woman sees her lost children in Paradise and says they are safe with God.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING; lines 2218-2232 confidence: medium

A woman bore many children in succession, but none lived beyond three or four months.

The passage centers on a mother’s vision of Paradise where her dead children are present and safe with God.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 confidence: low

Heavenly signs are symbols of a book whose pages record histories of men, things, and worlds; the veil, lamp, and voice within are named, and the addressee is told to become lord, master, prophet, priest, and king.

The passage instructs the moulding of a child and addresses the human as a divine child, while also speaking of a birthright.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 confidence: medium

Mother Earth speaks from a book no man wrote, saying humans knead and mould while she is the plastic side of life; the passage instructs that a child be moulded free from fear, strong, true, fit for birth, and divine.

The passage instructs mothers and others to mould the child rightly and concludes that the child is divine.
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fijian

Tales from Old Fiji APPENDIX 165 / APPENDIX 167 / APPENDIX 169 / INDEX; lines 8371-8493 confidence: high

Child-that-challenges-men is the name of the Sky-King’s son in a Tongan story.

The index names Child-that-challenges-men as the Sky-King’s son in a Tongan story.
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Tales from Old Fiji APPENDIX 169 / INDEX / INDEX / INDEX; lines 8643-8797 confidence: low

Noko-noio or nuiu-nuku is identified as iron wood, the material of the stick carried by the Sky-King's son.

The passage mentions the Sky-King's son and the ironwood stick he carried.
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Tales from Old Fiji ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53 / ARE LORDS OF NAIAU 55 / ARE LORDS OF NAIAU S7; lines 4033-4151 confidence: medium

He rules many years, gives the kingdom to his grown son, goes to Tonga and conquers mighty ones, then returns to his father the Sky-King and receives worship from many lands.

The Lord of Lakemba returns to his father the Sky-King and lives with him thereafter.
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Tales from Old Fiji CAME TO FIJI 25 / TO BUILD THEIR CANOES 29 / TO BUILD THEIR CANOES 31 / THE STORY OF THE SUN-CHILD; lines 3138-3208 confidence: high

The chief builds a thick, strong, high fence on the sea-beach for her bathing; she bathes in salt water and rests on white sand. The Sun looks upon her, sees her, loves her, and in time she bears a child named the Sun-child.

The child is born after the Sun sees and loves the maiden, and the mother explicitly says that the Sun is his father.
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Tales from Old Fiji FIRST GOT PIGS 43 / FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53; lines 3878-3950 confidence: high

The boy defeats his father's enemies five times; they bring peace-offerings to the Sky-King, whose rule extends over all the sky; the lad grows tall, and the passage recalls his climb up the ironwood tree and killing of a big sky-man.

The Sky-King is the boy's father, benefits from his victories, approves his departure, and is said to fear him.
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Tales from Old Fiji HOW THE SAMOANS FIRST GOT PIGS / SAMOAN GIRL DRESSED FOR THE CLUB DANCE. / FIRST GOT PIGS 43 / FIRST GOT PIGS 45; lines 3736-3798 confidence: high

The Lord of Lakemba is described as a great chief among the old gods, mortal by his mother's side, and son of Tui Langi, the Sky-King, who had sent Lekambai back to Samoa on the turtle.

The Lord of Lakemba is said to be the son of Tui Langi, the Sky-King, while mortal by his mother's side through a Tongan woman.
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Tales from Old Fiji I04 THE ADVENTURES OF / MATANDUA 105 / MATANDUA 107 / MATANDUA 109; lines 5927-6004 confidence: medium

Tausere and Matandua plait sinnet; each twist produces a full fathom, and the workers judge that “some god was helping them.”

Characters infer that the unseen helper may be Matandua's mother among “Those who are absent,” because she would care for him.
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Tales from Old Fiji METHOD OF BURYING A CHIEF. / MATANDUA 133 / ABOUT NAPOLEON 137 / THE BEGINNING OF DEATH; lines 7089-7121 confidence: high

The gods dwelt in Bulotu, whose location is unknown; some ancestral sayings place it where the sky meets the waters in the climbing-path of the sun. Maui, the greatest of the gods, dwelt there with his two sons and brothers.

Maui dwells with his two sons, named Ata-longa and Kiji-kiji.
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Tales from Old Fiji SAMOAN GIRL DRESSED FOR THE CLUB DANCE. / FIRST GOT PIGS 43 / FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51; lines 3801-3875 confidence: high

The lad climbs above the clouds to the sky, calls the Sky-King his father, and identifies himself as the 'Child that challenges Men,' the Sky-King's son from Tonga.

The lad identifies the Sky-King as his father and is later accepted by the Sky-King as 'my son' after proving his strength.
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Tales from Old Fiji THE BEGINNING OF DEATH 141 / THE BEGINNING OF DEATH 143 / THE BEGINNING OF DEATH 145 / ATA-LONGA'S REBELLION; lines 7372-7397 confidence: high

Ata-longa is sore in soul because his father's words silenced and shamed him before younger gods; his anger toward Maui grows, and he devises a scheme to vex his father and escape control.

The passage identifies Maui as Ata-longa's father, describes Ata-longa's shame before younger gods, and has him scheme to vex his father and escape control.
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Tales from Old Fiji THE BEGINNING OF DEATH 143 / THE BEGINNING OF DEATH 145 / ATA-LONGA'S REBELLION / THE BEGINNING OF DEATH 147; lines 7400-7476 confidence: medium

Ata-longa presents the kava as atonement; Maui forgives him as his father and accepts it as a love-gift; Ata-longa insists that Maui alone drink it.

Maui speaks as Ata-longa's father and forgives him, while Ata-longa uses the filial offering to carry out the secret plan.
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Tales from Old Fiji TO BUILD THEIR CANOES 29 / TO BUILD THEIR CANOES 31 / THE STORY OF THE SUN-CHILD / THE SUN-CHILD 35; lines 3211-3286 confidence: high

The Sun-child says he scorns the children of men, says goodbye to his mother to go to his father, leaves without turning back, and is hidden by the forest; his mother never sees him again.

The lad identifies himself as the Sun-child and the Sun's son, leaves his mother, and voyages to speak with his father, the Sun.
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Tales from Old Fiji TO BUILD THEIR CANOES 31 / THE STORY OF THE SUN-CHILD / THE SUN-CHILD 35 / THE SUN-CHILD 37; lines 3289-3370 confidence: high

The Sun-child tells the Moon he is the child of her brother, the Sun, and calls her his aunt; the Moon asks him to release her, and he worries she will leave before giving what his father told him to ask for.

The Sun-child identifies himself as the child of the Sun, and the Moon is presented as his aunt through her sibling relation to the Sun.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. II A MWILA : A GREAT TELLER OF TALES. / VOL. II Z / CH. XXVIII / FOLK-TALES 339; lines 14196-14306 confidence: high

Blue-Jay goes to God to seek the Daughter of God as wife; God says she must stay in the sky or, if taken to earth, must not eat zebra, gnu, kudu, or any large animal, but only smaller animals.

Blue-Jay seeks and receives the Daughter of God as wife, and God sets food restrictions if she is taken to earth.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXV / THE BA-ILA AT PLAY / THE BAND AT A DANCE. / VOL. II T; lines 10745-10830 confidence: high

"We are children of Leza, the Watcher sees us."

The song identifies the singers as children of Leza and says the Watcher sees them.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II MUPUMANI THE PROPHET. / VOL. II M / CHAPTER XXII / THE DIVINITIES; lines 6620-6727 confidence: medium

Family divinities are ghosts of deceased relatives who continue to take interest in relatives on earth and are thought of especially when recently dead.

Family divinities are deceased relatives who remain interested in living kin; husband's and wife's divinities have bounded rights to help or sicken family members, especially children.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA. / CHAPTER XXIII / THE SUPREME BEING I LEZA; lines 8335-8437 confidence: high

The passage distinguishes personified natural powers from a personal god and says the Ba-ila regard Leza not simply as a sky god but as their god, though older views remain around rain.

Leza is described as more than a sky god: he controls clouds, feeds people, becomes Father of men, makes all things, and guards humans.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA. / CHAPTER XXIII / THE SUPREME BEING I LEZA; lines 8335-8437 confidence: medium

In the Chikambwe story, the blue jay marries Leza’s daughter; Leza’s lightning, thunder, and descent are described, and Leza imposes a taboo and punishes Chikambwe after the daughter’s death.

In the referenced Chikambwe story, Leza imposes a taboo, punishes Chikambwe, and holds him responsible for the death of Leza’s daughter.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II SHIMUNENGA'S GROVE AT MALA. / CHAPTER XXIII / THE SUPREME BEING I LEZA / VOL. II P; lines 8481-8576 confidence: medium

For sickness, after prayers to divinities fail, direct access is sought to Leza; the household head pours meal and water at the right side of the threshold, prays for the sick person, and squirts water from his mouth as an offering.

The sickness prayer says Leza created the sick person on earth and asks Leza to leave 'Thy child' so that he may trust Leza.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE INGOMANTAMBWE AND INDANDALA. / CH. XXV / THE BA-ILA AT PLAY / THE BAND AT A DANCE.; lines 10723-10743 confidence: medium

“We are children of Leza, Yeye. We are the Lord's children, Yeye”

The song explicitly says that the singers are children of Leza and the Lord's children.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE MABWABWA AROUND A GRAVE. / CH. XXI / THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA.; lines 5820-5911 confidence: medium

A diary entry reports three baami saying Mwana Leza came down long ago in Lusaka country, taught peace, was killed at Chongo because of an ox, and that his spirit enters baami who foretell events and urge an end to bloodshed.

The baami describe Mwana Leza, the Child of God, as killed at Chongo and say his spirit enters many baami who foretell events and preach peace.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE MABWABWA AROUND A GRAVE. / CH. XXI / THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA.; lines 5913-5937 confidence: medium

The voice asked why people on earth had never lamented Mwana Leza's death and ordered the man to tell them to weep.

The voice commands people to lament Mwana Leza, and mourning spreads through the country for the Child of God.
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The Life of a South African Tribe, Vol. I (The Social Life) A. COMPARISON OF THONGA AND ENGLISH TERMS / OF KINSHIP / O -3 12 / C. MARRIAGE RULES; lines 9975-10081 confidence: medium

Bamalume or bakokwana have special intercession rights for uterine nephews; quoted speakers say mother's relatives perform sacrifices, the mother is the true stem and god, their sons can be priests, and bones identify whether sacrifice is due to maternal or paternal gods.

Quoted speech says the mother is the true stem, is the god, and makes the child grow, while the child's survival depends on her in infancy.
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The Life of a South African Tribe, Vol. II (The Psychic Life) B. MORAL RESTRAINTS / CONCLUSION / THE EVOLUTION / TIIOXGA TRIBE; lines 21241-21332 confidence: medium

Christianity is described as conversion, regeneration, and supernatural transformation, bringing power from above; faith in an all-powerful Father is said to free people from fear of spirits.

The passage identifies the Gospel teaching of the Father in Heaven and faith in an all-powerful Father as central to Christian belief.
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The Life of a South African Tribe, Vol. II (The Psychic Life) SIXTH PART / THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE.; lines 15065-15162 confidence: medium

The passage states that when an old man or woman dies, that person becomes a god and is said to have entered the domain of infinity.

Dead elders become ancestor-gods who know, watch, bless, or punish their descendants within a family relationship.
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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3031-3110 confidence: medium

Japanese Mikados are described as transferring supreme power to infant children; a Mikado abdicates to a three-year-old son, a usurper seizes sovereignty, and Yoritomo restores the Mikado's nominal power while retaining actual power and founding the Tycoon line.

Mikado and Tahitian examples both involve transfer of sovereignty from father to infant or newborn son.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5008-5083 confidence: high

Philo of Byblus is cited: in great danger a ruler gives his beloved son as ransom for the people; Cronus/Israel dresses Jeoud in royal robes and sacrifices him on an altar during war.

The passage cites a ruler's beloved son, Jeoud as only-begotten son, the King of Moab's eldest son, and first-born children in several cultures as sacrificial victims.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5008-5083 confidence: high

The king's son is described as the best representative of the king's divine character and therefore the most appropriate person to die for the king and people; this is linked to Semitic Western Asia and the Sacaean festival.

The passage cites rulers giving beloved, only-begotten, eldest, or successor sons to die during national danger, siege, or war.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: medium

The Cretan myth says Dionysus was the bastard son of Jupiter/Zeus, a Cretan king; Zeus gave him throne and sceptre, entrusted him to guards, and Juno/Hera resented him and bribed the guards.

Zeus/Jupiter transfers throne and sceptre to the child Dionysus before leaving.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: medium

In the Cretan myth, Dionysus is the bastard son of Jupiter/Zeus, represented as a Cretan king, who transfers the throne and sceptre to Dionysus and entrusts him to guards.

Zeus is father of Dionysus and, in some variants, raises him or begets him anew through Semele using Dionysus’s heart.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: high

In these myths a goddess mourns a loved one who personifies vegetation, especially corn; in the Greek myth the loved one is Demeter's daughter Proserpine, and both mother and daughter are corn goddesses.

Demeter mourns Proserpine's loss, searches over land and sea, and learns her fate from the Sun.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7815-7896 confidence: high

The Breton mother-sheaf is a large figure made from the last sheaf with a small corn-doll inside, representing both Corn-mother and unborn Corn-daughter.

The current year’s ripe corn is described as mother, while the seed or child represents next year’s corn; Proserpine of one year may become Demeter of the next.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7815-7896 confidence: medium

The passage describes a Breton mother-sheaf, made from the last sheaf with a small corn-doll inside, as representing both the Corn-mother and the unborn Corn-daughter.

The passage explains the corn of this year giving rise to next year’s corn, with Proserpine of one year becoming Demeter of the next in an earlier form of the myth.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1364-1444 confidence: high

Frazer states that divine and supernatural claims by monarchs in Egypt, Mexico, and Peru continue an older apotheosis of living kings; the Incas are children of the Sun and revered like gods.

The Incas are described as children of the Sun, and the Sun as father who calls his son to rest with him in heaven.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1364-1444 confidence: high

The Incas are described as “children of the Sun,” and an Inca near death says, “My father calls me to come and rest with him.”

The Incas are described as children of the Sun, and the Sun is described as their father who calls them to heaven.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5381-5418 confidence: high

In a Sicilian story, a seer predicts a king's daughter will conceive by the Sun; the king confines her in a windowless tower, but she scrapes a hole with a bone and a sunbeam enters and impregnates her.

The Sicilian daughter conceives by a sunbeam, Danae conceives by Zeus as gold, and the Kirgis maiden conceives when the eye of God falls on her; the passage says such solar impregnation is not uncommon in legends.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5381-5418 confidence: high

In a Sicilian story, a seer foretells that a king's daughter will conceive by the Sun; the king encloses her in a windowless tower, but she makes a hole with a bone and a sunbeam enters and impregnates her.

The Sicilian princess conceives by the Sun; Danae conceives by Zeus as a shower of gold; the Kirgis maiden conceives when the eye of God falls on her; Frazer states that impregnation by the sun is found in legends.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country END OF THE KALEVIPOEG. / PART II / SECTION I / THE MILKY WAY.; lines 4171-4287 confidence: high

Soon after creation, God creates a fair maiden, Lindu, daughter of Uko, gives all birds into her charge, and she knows their migration paths, appoints dwellings, and cares for them.

Uko, identified as Lindu's father, responds to her distress by having her carried to heaven and keeping her stationed there.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country FOLK-TALES IN PROSE / BALLADS AND OTHER SHORT POEMS / PASTOR HURT'S COLLECTIONS / MYTHOLOGY; lines 854-891 confidence: high

The gigantic race of heroes is represented as descended from Taara and, like several other hero-races named in comparison, is practically destroyed in terrible battles.

The gigantic race of heroes is represented as descended from Taara.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country HOW THE SEA BECAME SALT. / THE TWO BROTHERS AND THE FROST. / THE SONG-GOD'S DEPARTURE. / JUTTA.; lines 10792-10823 confidence: medium

The God of Song wanders by Lake Endla with his harp, finds a little girl in the grass, cannot find her mother, asks Taara to give him the child, and Ukko consents while the child's eyes and hair shine.

A divine figure finds an unattended child, asks to have her as his own, and she grows under divine protection.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HERO OF ESTHONIA / THE KALEVIPOEG / CANTO I / THE MARRIAGES OF SALME AND LINDA; lines 1240-1363 confidence: medium

Linda leaves with Kalev in a sledge; Kalev reminds her of the moon as her father, the sun as her uncle, the birch-tree as her brother, and cousins in the wood, then they travel over snow-fields and through pine-forests to their home.

Kalev names the moon as Linda's father, the sun as her old uncle, the birch-tree as her brother, and woodland beings as cousins.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country The Hero of Esthonia and Other Studies in the Romantic Literature of That Country / WITH A MAP OF ESTHONIA / CONTENTS OF VOL. I / CONTENTS OF VOL. II; lines 150-266 confidence: medium

Section VIII is headed “Stories of the Devil and of Black Magic” and includes The Son of the Thunder-God, The Moon-Painter, The Treasure-Bringer, The Wooden Man and the Birch-Bark Maid, The Compassionate Shoemaker, Miscellaneous Stories of the Devil, Martin and His Dead Master, The Hunter’s Lost Luck, The Coiners of Leal, and The Bewitched Horse.

The title “The Son of the Thunder-God” names a child relation to a deity.
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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 14812-14987 confidence: medium

Siuru is introduced as an azure bird and Taara's daughter, without family rearing or nest; Ukko or the aged Father gives her wind-like and cloudy pinions.

Siuru is called Taara's daughter, and Ukko or the aged Father gives his daughter wind-like pinions.
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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

The note mentions tales and ballads of the miraculous birth and wooing of Salme and Linda; Linda is daughter of Uko and queen of the birds in the Milky Way story, and Siuru is a blue bird and daughter of Taara.

Linda is described as daughter of Uko and queen of the birds, and Siuru as a blue bird and daughter of Taara.
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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 8534-8680 confidence: medium

A mythical blue bird is identified as the daughter of Taara; the note says Phoenix or Seemurgh would be more appropriate than griffin as a rendering.

The blue bird is called mythical and identified as the daughter of Taara.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TWO BROTHERS AND THE FROST. / THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS.; lines 10912-10990 confidence: medium

The queen says she could not bring up her children at home, so she exchanged them with the labourer's wife's children whenever the woman was confined; the labourer's children were reared by the queen's aunt as foster-children.

The queen explains that her children could not be raised at home and were exchanged with the labourer's wife's children, implying concealed supernatural parentage for children raised in the labourer's household.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE WONDERFUL HAYCOCK. / THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL.; lines 11958-12013 confidence: medium

The Son of the Thunder-God is introduced as a demigod who sells his soul to the Devil and tricks him; the Thunder-God is called Paristaja, Vana Kõu, and elsewhere Pikne, and is identified with Lithuanian Perkunas.

The introduced story concerns the Son of the Thunder-God, a demigod who sells his soul to the Devil and tricks the Devil.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE WONDERFUL HAYCOCK. / THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL.; lines 12015-12092 confidence: high

The son proposes stealing the thunder-weapon from Kõu, and demands that the Devil abandon the claim to his soul as the reward for his help.

The Thunder-God's son steals the thunder-weapon from his father Kõu.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE WONDERFUL HAYCOCK. / THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL.; lines 12094-12183 confidence: high

The son confesses to Father Kõu, who blows the thunder-instrument, opens the rain-gates, lets the earth drink, and takes the son into service.

The son kneels, confesses, and asks pardon; Father Kõu rebukes him but takes him into his service.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 INTRODUCTION. / CHAPTER 1. / CHAPTER 11. / CHAPTER III.; lines 3189-3257 confidence: medium

Meru was damaged and plundered; a remaining fresco represents Gog-bzang-lha-mo, mother of Kesar and one of the great pre-Buddhist deities of the Ladakhis; the picture is said to be ancient and Bon-po art influenced by Buddhist art.

Gog-bzang-lha-mo is explicitly called both a great pre-Buddhist deity and the mother of Kesar.
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The Buddhism of Tibet, or Lamaism A GRAND LAMA OF BHOTAN. / HIERARCHY AND PRIEST-KINGSHIP. 227 / THE FIRST DALAI LAMA-POPE. 229 / ORIGIN OF RE-INCARNATE LAMAS. 231; lines 12079-12168 confidence: high

Lo-zan continued as Na-pa’s spiritual father, close friend, and adviser; after Lo-zan’s death in 1662, Na-pa is said to have reincarnated him and made him his own spiritual father under divine emanation theory.

After Lo-zan’s death, Na-pa is said to have reincarnated him; a newborn babe is alleged to be Amitabha’s incarnation, preserving a father-son relation in divine emanation theory.
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The Buddhism of Tibet, or Lamaism ASTROLOGY AND DIVINATION. / THE ELEMENTS AND CYCLIC ANIMALS. 453 / PHE PES AND CALENDAR. 455 / TRIGRAMS AND GEOMANTIU SIGNS. 457; lines 24317-24406 confidence: medium

Mountain, Iron, and Water are said to be sons of Earth and Heaven, while Wind, Fire, and Tree are said to be their daughters.

Earth and Heaven are said to have sons and daughters identified with Mountain, Iron, Water, Wind, Fire, and Tree.
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The Buddhism of Tibet, or Lamaism CELESTIAL BUDDHAS. 349 / JARACTERS OF / MEDICAL BUDDILANS. 353 / CELESTIAL BODHISATS. 355; lines 18650-18749 confidence: high

Vajrapani is called the thunderbolt wielder and a metamorphosis of Jupiter/Indra, described as spiritual son of Akshobhya, fierce and dark, holding a Vajra and sometimes a bell, snare, or other implement; worship in India is attributed to Hiuen Tsiang’s report.

Vajrapani is described as the spiritual son of Akshobhya, and Avalokita as the spiritual son of Amitabha.
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The Buddhism of Tibet, or Lamaism INSIGNTA. 341 / THE BUDDHAS. 343 / THE CELESTIAL BUDDHAS. / CELESTIAL BUDDHAS. 347; lines 18172-18261 confidence: high

The author says the figure 'seems to embody a sun-myth and to show Persian influence,' has 'a paradise in the west,' and is regarded by some as a form of the Persian sun-god and as spiritual father of the historical Buddha.

Amitabha is made the spiritual father of the historical Buddha and evolves Avalokita; Adi-Buddha is placed as spiritual father and creator of the five celestial Buddhas; celestial Jinas evolve Bodhisat sons.
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The Buddhism of Tibet, or Lamaism JARACTERS OF / MEDICAL BUDDILANS. 353 / CELESTIAL BODHISATS. 355 / AVALOKITA OR PADMA-PANI. 357; lines 18752-18860 confidence: high

The eleven heads are arranged in five series of 3, 3, 3, 1, and 1; the topmost is Amitabha, Avalokita’s spiritual father; the faces show benevolence, anger, gracious smiles, or scorn.

Amitabha is the spiritual father of Avalokita, and Samantabhadra is the son of the celestial Buddha Vairocana.
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The Buddhism of Tibet, or Lamaism SOPHISTIC NIHILISM. 125 / PANTHEISTIC UNIVERSAL ESSENCE. 127 / PANTHEISTIC MYSTICISM AND THEOSOPHY. 129 / POLYTHEISTIC DEVELOPMENTS. 131; lines 6619-6665 confidence: medium

Adi-Buddha is described as addressed in prayers and hymns; unreformed sects identify him with Samantabhadra, the celestial son of Vairocana.

Samantabhadra is described as the celestial son of Vairocana.
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The Buddhism of Tibet, or Lamaism THE MILD DEITIES. 333 / FIERCE DEITIES AND POSTURES. 335 / SARYA IN MEDITATION. / ATTITUDES OF HANDS. 337; lines 17782-17882 confidence: medium

The surmounting image represents the spiritual father of the particular Bodhisat or deity; he is nearly always one of the five Jinas or Buddhas of Meditation.

The passage states that the surmounting image represents the spiritual father of the Bodhisat or deity and that this parental relationship is the rule.
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The Buddhism of Tibet, or Lamaism THEISTIC DEVELOPMENTS. 123 / SOPHISTIC NIHILISM. 125 / PANTHEISTIC UNIVERSAL ESSENCE. 127 / PANTHEISTIC MYSTICISM AND THEOSOPHY. 129; lines 6521-6616 confidence: medium

Adi-Buddha becomes a primordial god and creator, evolves five celestial Jinas or Buddhas of Meditation, and each Jina evolves an active Bodhisat-son; human Buddhas arise from a union of reflexes from the five celestial Buddhas.

Adi-Buddha evolves five celestial Buddhas, and each evolves an active celestial Bodhisat-son with creative functions.
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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: medium

The gods are said to have fed upon the formed earth, desired gross physical existence, incarnated on the Planet, and become Divine Progenitors of the human race.

The gods are said to become incarnated on the Planet and become Divine Progenitors of the human race.
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The Tibetan Book of the Dead PRAYER FOR GUIDANCE 201 / PRAYER FOR RIGHT-KNOWLEDGE 203 / PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207; lines 11076-11258 confidence: medium

The speaker says that when future parents are seen in union, they should be beheld as the Divine Pair, the Conquerors, the Peaceful and Wrathful Father and Mother.

Future parents in union are to be beheld as the Divine Pair, the Peaceful and Wrathful Father and Mother, in the context of the speaker’s coming birth.
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The Tibetan Book of the Dead TANTRICISM 219 / III. MANTRAS, OR WORDS OF POWER / MANTRAS 221 / INITIATIONS 223; lines 11809-11897 confidence: medium

Initiation gives the shishya the secret mantra or Word of Power, bringing at-one-ment with the secret brotherhood and Supreme Guru; vital-force links human and divine and is centered in the Seventh Psychic-Centre or Thousand-petalled Lotus by awakened Serpent-Power to receive spiritual gift-waves.

The Supreme Guru is called Divine Father, the shishya bows at his feet and receives blessing, and the shishya is described as newly-born when Divine Power is transmitted.
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guiana amerindian

An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1402-1483 confidence: high

Makunaima/Makonaima is described through cited sources as alleged God, Supreme Being, or Maker of Heaven and Earth; he is one of the twin children of the Sun, brother of Pia, and with Pia an Akawai and Makusi hero. Epel is named as his opponent in Makusi belief, and Warrau, Carib, and Makusi versions are announced.

Makunaima and Pia are described as twin children of the Sun and as Akawai and Makusi heroes.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1606-1686 confidence: high

A woman pregnant by the Sun with twin children Pia and Makunaima is addressed by unborn Pia, travels westward to meet their father, picks flowers, stumbles, blames the unborn children, loses their guidance, and reaches Tiger's mother's house.

The Carib version says the woman became pregnant by the Sun and the unborn Pia identifies the Sun as father.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2030-2124 confidence: high

Certain Salivas proclaimed themselves children of the Sun.

Certain Salivas proclaim themselves children of the Sun.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 745-811 confidence: high

A cacique told Acuna that “himself was God, and begotten by the Sun,” and that his soul went nightly into Heaven to order the next day and regulate the universe.

The cacique is reported to claim that he was begotten by the Sun.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE KAIETEUR FALL / THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY; lines 7814-7873 confidence: high

The Sun is reported as regarded as male; a section of the SaHbas of the Orinoco claimed to be his children.

The Sun is described as male, and a group is reported to claim to be his children.
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Legends and Myths of the Aboriginal Indians of British Guiana PART I. / CONTENTS OF PART I. / INTRODUCTION. / OF THE SUPREME BEING.; lines 507-541 confidence: medium

The passage says the community has no proper name for the being but uses titles translated as “Dweller in the Height,” “Great Our Father,” and “Our Maker”; it also says none have gone to him for comfort and that he is not called upon.

One title for the being is “Great Our Father,” alongside “Our Maker.”
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Legends and Myths of the Aboriginal Indians of British Guiana THE DEMARENA. / ORIGIN OF THE AMAZONS. / LEGENDS OF THE SKY. / LEGEND OF OROAN.; lines 8062-8337 confidence: low

Serikoai's aged mother runs through dense bush to help him; he praises a good mother above wives, and the kind spirit sees their love and adds charms to healing balsams so he is saved.

Serikoai's mother runs to aid him, and the passage emphasizes her love and care as superior to unreliable wives.
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The Central Caribs MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X / LANGUAGE / TEXTS; lines 4681-4889 confidence: high

“to wait for his son from heaven, whom he raised from the dead ... delivered us from the wrath to come.”

God is repeatedly called Father, and Jesus is called God’s son and only son.
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The Central Caribs MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X / LANGUAGE / TEXTS; lines 4891-5143 confidence: low

The brethren are told that Scripture moves them to acknowledge and confess manifold sins and wickedness, not to hide them before Almighty God the heavenly Father, and to confess with humble, lowly, penitent, obedient hearts to obtain forgiveness by divine goodness and mercy.

God is addressed as heavenly Father and everlasting Father and is worshiped by earth and heavenly beings.
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The Central Caribs MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X / LANGUAGE / TEXTS; lines 5145-5398 confidence: high

The hymn acknowledges Father, Son, and Holy Ghost; calls Christ King of Glory and everlasting Son; states that he took the Virgin’s womb, overcame death, opened the Kingdom of Heaven, and sits at God’s right hand.

The passage names the Father and identifies Christ as the true, only, and everlasting Son of the Father.
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japanese

Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4105-4215 confidence: high

The ladies find a gem in the cup and ask who he is; he identifies himself as Hohodemi, the fourth Mikoto, the Happy Hunter; Tayotama names herself eldest daughter of Ryn Jin and Tamayori names herself her sister.

Hohodemi is identified as grandson of Amaterasu, and this lineage motivates honor and ceremonial welcome in the Sea King’s Palace.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4105-4215 confidence: medium

The Happy Hunter identifies himself as Hohodemi; Princess Tayotama says he is the grandson of Amaterasu and identifies herself and Tamayori as daughters of Ryn Jin.

Hohodemi is identified as grandson of Amaterasu, and the princesses are daughters of Ryn Jin, King of the Sea.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4217-4334 confidence: medium

Ryn Jin says the visitor is “the august grandson of Amaterasu,” named Hohodemi and called the Happy Hunter of the Mountains, and that he came “down to the bottom of the sea” seeking the lost hook.

Ryn Jin identifies the visitor to the assembled sea subjects as Hohodemi, the fourth Augustness and august grandson of Amaterasu.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4217-4334 confidence: medium

Ryn Jin welcomes the Happy Hunter at the Sea Palace, seats him in the guest room's uppermost seat, and identifies himself as the Dragon King of the Sea.

The Sea King identifies the visitor as the august grandson of Amaterasu and treats him as an honored guest.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2528-2630 confidence: low

“You must be sent to be my child,” says the old man; he takes the little creature home, and the old woman puts her in a basket.

The old man says the child must have been sent to be his child, and the name-giver says her light makes her seem as if she might have been a daughter of the Moon God.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2528-2630 confidence: low

A celebrated name-giver names her Princess Moonlight because her body gives off soft bright light and she might have been a daughter of the Moon God.

The name-giver says Princess Moonlight’s radiance makes her seem as if she might have been a daughter of the Moon God.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 confidence: medium

Princess Moonlight tells the old man she came from the moon, will be fetched on the fifteenth day of August, has parents in the moon-world whom she has forgotten, and grieves to leave her foster-parents and earthly home.

Princess Moonlight says her true parents are in the moon-world, while the bamboo-cutter and his wife have cared for her during her earthly life and are loved as parents.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 confidence: medium

Princess Moonlight says she came from the moon, will be fetched on the fifteenth day of August, has parents there, and has forgotten them and the moon-world during her earthly life.

Princess Moonlight was raised on earth by foster-parents but says her parents and proper world are on the moon.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6128-6233 confidence: medium

Yamato Take returns to the temples of Ise; his aunt, the priestess, welcomes him, hears of his dangers, praises him, and gives thanks to their ancestress, the Sun Goddess Amaterasu, for his preservation.

After recovery, Yamato Take returns to Ise, where his priestess aunt gives thanks to their ancestress Amaterasu for preserving him.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6128-6233 confidence: medium

Yamato Take returns to the temples of Ise; his aunt, the shrine priestess, welcomes him, hears his account, praises him, and gives thanks to the ancestral Sun Goddess Amaterasu for his preservation.

After recovery, Yamato Take returns to Ise, is welcomed by his aunt the priestess, and thanks are offered to the ancestral Sun Goddess Amaterasu for his preservation.
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malay

Malay Magic FASTING AND PENANCE / THE MALA Y PANTHEON / HINDU AND MALA Y DIVINITIES / THE MALA Y PANTHEON; lines 4593-4670 confidence: medium

The passage says many Malay romances or theatrical invocations owe much to Javanese influence, and that other evidence proves the Malay Batara Guru, like the Batara Guru of Bali and Java, is the recognized father of the Hindu Trinity.

The passage calls Batara Guru the recognized father of the Hindu Trinity and says he appears as supreme God with Brahma and Vishnu subordinate.
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Malay Magic GODS OF THE SEA / THE MALA Y PANTHEON / THE GENII / THE MALA V PANTHEON; lines 5065-5142 confidence: medium

The described spirit is said to be identifiable with the Black King of Genii, dwelling in the Heart of the Earth, whose bride Sang Gadin or Gading presented him with seven Black Genii as children.

The Black King of Genii has a bride, Sang Gadin or Gading, and seven Black Genii children.
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Malay Magic HINDU AND MALA Y DIVINITIES / THE MALA Y PANTHEON / BA TARA GURU OR SHIVA / THE MALA Y PANTHEON; lines 4715-4860 confidence: high

Wilkinson quotes a genealogy representing Guru as father of the Hindu Trinity, Sambu, and Seri; Seri is identified with Hindu Sri, goddess of grain.

The quoted genealogy represents Guru as father of the Hindu Trinity, Sambu, and Seri.
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Pagan Races of the Malay Peninsula, Volume 1 CHAPTER VIII. / I'AKT II / CHAPTER IX. / GENERAL REMARKS; lines 21428-21543 confidence: high

Semang tradition attributes the origin of blowpipe patterns to the god Pie, aided by daughter Simei, planting Kari's flowers near Jelmol and deriving patterns effective against Diseases.

Pie acts with the aid of his daughter Simei in planting Kari's flowers and deriving the patterns.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187; lines 10940-11025 confidence: medium

The heavenly bodies are personified; stories concern marriages or conflicts of sun and moon and the fortunes of their children, the stars.

The passage describes personified heavenly bodies, marriages or conflicts of sun and moon, and stars as their children.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 195 / CHAP. VI GENERAL REMARKS 197 / CHAP. VI GENERAL REMARKS 199 / CHAP. VI GENERAL REMARKS 201; lines 11535-11630 confidence: medium

The Semang are said to believe the sun has an actual human female figure and a husband named Ag-ag, the Crow.

The sun and moon are described as having husbands, and the stars are regarded as the moon’s children.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF JOHOR 363 / CHAP. VI SAVAGE MALAYS OF JOHOR 365 / CHAP. VI MALAYAN SEA-GYPSIES 367 / MALA VAN SEA-GYPSIES 369; lines 19613-19716 confidence: medium

The Orang Muka Kuning are described as having derived obscure and distorted notions of a Creator from Malays and otherwise appearing to have no religion or superstitions.

The Muka Kuning account has a creator of living things, a wife who destroys living things, residence above the sky, and two children.
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Pagan Races of the Malay Peninsula, Volume 2 GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187 / CHAP. VI GENERAL REMARKS 189; lines 11028-11120 confidence: medium

Borie reports Mantra statements that all were descended from two white apes; their young were sent to the plains, became men, while others returned to the mountains and remained apes.

The Mantra descent account makes two white apes the ancestors of human descendants who become men after going to the plains.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P; lines 12004-12047 confidence: high

Ta' Ponn has four named children, two male and two female; the riang-riang insect noise is their voice; his mother Yak or Ya' Takell is the old Earth-mother living underground in the middle of the earth.

Ta' Ponn has named children, a named mother, and in one account a named father.
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Pagan Races of the Malay Peninsula, Volume 2 SAVAGE MALAYS OF SELANGOR 313 / CHAP. VI SA VAGE MALA YS OF SELANGOR 315 / CHAP. VI SAVAGE MALAYS OF SELANGOR 317 / MANTRA.; lines 17208-17279 confidence: high

The stars are the moon’s children, and the sun formerly had as many; the sun and moon agree to devour their children, but the moon hides hers while the sun eats hers, leading the sun to chase and sometimes bite the moon, causing eclipses; the moon hides stars by day and shows them by night.

The sun and moon agree to devour their children; the moon hides her star-children while the sun eats hers.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / CHAPTER III. / CHAPTER IV. / REMARKS ON THE FOREGOING.; lines 3110-3217 confidence: high

"The deities Obatala and Odudua represent, say the priests, Heaven and Earth."

Obatala/Heaven marries Odudua/Earth, and their children are identified with Land and Water.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / CHAPTER III. / CHAPTER IV. / REMARKS ON THE FOREGOING.; lines 3110-3217 confidence: high

"Obatala, or Heaven, marries Odudua, or Earth... and has two children, named Aganju and Yemaja."

The genealogy proceeds through cosmic or elemental domains: Heaven and Earth produce Land and Water; Land and Water produce Air.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / CHAPTER III. / CHAPTER IV. / REMARKS ON THE FOREGOING.; lines 3110-3217 confidence: medium

The offspring of Yemaja are named as Olokun, Shango, the Sun, the Moon, Olosa, Oya, Oshun, Oba, Oke, Ogun, Shankpanna, Dada, Oshosi, Aje Shaluga, and Orisha Oko, and are classified as nature-worship, pestilence, or tutelary industry deities.

The passage says the myth assigns a common origin to ancient and more modern gods of different types, though the scheme is incomplete.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 2598-2728 confidence: medium

Olokun is identified as Lord of the Sea and sea-god of the Yorubas, one who came from Yemaja's body, and chief god of fishermen and sea-workers.

Olokun, Olosa, and Shankpanna are each said to have come or sprung from Yemaja's body.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 2876-3023 confidence: medium

Oke is the mountain god; if neglected he causes rocks or landslips, after which a human victim may be offered; his emblem is stone or rock and he sprang from Yemaja.

The passage states that Oke is one of those who sprang from Yemaja.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 3025-3107 confidence: high

The sun, moon, and stars come from Yemaja's body; Orun the Sun and Oshu the Moon are gods, stars are not deified, sun-moon worship is nearly obsolete, sacrifices have ceased, and the new moon still has a festival.

The sun, moon, and stars are said to come from Yemaja's body, and the stars and young suns are organized as celestial children.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 3025-3107 confidence: high

Stars are daughters of sun and moon; young suns try to follow their father across the sky, he tries to kill them, they seek refuge with Olosa, Olokun, or Yemaja, Yemaja turns some into fish, daughters remain with the Moon by night, and the author compares the myth to an eastern Ewe version.

The young suns try to follow their father, the Sun, who becomes jealous, tries to kill them, and drives the sons out of the sky.
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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: high

Orungan falls in love with his mother Yemaja, is refused, assaults her during his father’s absence, and pursues her as she flees lamenting, proposing that she keep him as a secret second husband.

Orungan, son of Yemaja, falls in love with his mother, assaults her after refusal, and pursues her when she flees.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. PEO VERBS. / CHAPTER XIV. / CHAPTER XV. / CONCLUSIONS.; lines 11156-11277 confidence: medium

Among Yoruba tribes, the local god has almost disappeared, most gods are widely known and worshipped, and myths arise about divine parentage and adventures when nature-god origins are forgotten.

The passage says that when the origin of nature-gods is lost sight of, myths about the parentage and adventures of the gods arise.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa AT THE BACK OF THE BLACK MAN'S MIND CHAP. / XXI TRACES OF NKICI-ISM AMONG THE BINI 223 / AT THE BACK OF THE BLACK MAN'S MIND CHAP. / TRACES OF NKICMSM AMONG THE BINI; lines 12036-12128 confidence: medium

Olukun is said to have been one of the sons of God who married Oha; Oha is identified as a river forming the western and northern boundary of the Benin Kingdom.

Olukun is explicitly said to have been one of the sons of God.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa BAVILI PHILOSOPHY / BAVILI PHILOSOPHY / CHAPTER XI / BIBILA, THE PHILOSOPHY OF THE GROVES; lines 5749-5880 confidence: high

Bakici Baci are contrasted with image fetishes, are not under human control, are addressed as intermediates, are conceived as spiritual offspring of Nzambi, include male and female beings, and each Nkici ci has a same-named grove and two priests.

Bakici Baci are described as spiritual offspring of Nzambi and as intermediates addressed by the natives.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa BINI CUSTOMS / XIX BINI CUSTOMS 195 / AT THE BACK OF THE BLACK MAN'S MIND CHAP. / BINI CUSTOMS; lines 10647-10740 confidence: high

Oyisa is said to have a son, Esu or Eshu, who is also a trinity: Eshu connected with mystery, Olukun the teacher, and Ogyuwu the King or Queen of Death.

The passage says Oyisa had a son called Esu or Eshu.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER X / BAVILI PHILOSOPHY / I02 AT THE BACK OF THE BLACK MAN'S MIND CHAP / X BAVILI PHILOSOPHY 103; lines 5380-5480 confidence: medium

Matali or Matadi is glossed as heated metallic rocks associated with the sun; Ngonde or Ngondia, the Moon, is regarded as mother of the sun; the sun and moon are also spoken of as two brothers, or possibly brother and sister because of the term Nkomba.

The moon is described as mother of the sun and of the Evening Star, and the Morning Star is likened to a child running before a parent.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa LUANJILI. / LUALI. / BUALI. / SACRED LANDS AND RIVERS; lines 6610-6663 confidence: medium

The speaker says his title Fumu teaches that he is the way, will, and power sent by his father to rule living things in the sea, rivers, and land of Luango.

The Fumu speaker says he is the way, will, and power sent by his father to rule living things in the sea, rivers, and land of Luango.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa NSEXI. / NVULI. / NZIKUNKONDO, / XV SACRED ANIMALS 163; lines 8732-8832 confidence: medium

The Nkaka or executioner punishes those who disturb the king-ordered silence concerning the king's name and God's name; the first three commandments refer to God and Xifumba because God is man's father.

The passage says the first three commandments refer to God and Xifumba because God is man's father, and the following section warns the people to uphold parental authority.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XI BIBILA, THE PHILOSOPHY OF THE GROVES 113 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 115 / I 2 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 117; lines 6101-6241 confidence: low

A note says: 'Opele (representing the eight discs) is the offspring of Ifa as represented by his 16+ i palm kernels.'

A note says Opele, represented by eight discs, is the offspring of Ifa, represented by 16 plus 1 palm kernels.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XXI TRACES OF NKICI-ISM AMONG THE BINI 227 / XXI TRACES OF NKICI-ISM AMONG THE BINI 229 / XXI TRACES OF NKICMSM AMONG THE BINI 231 / CHAPTER XXII; lines 12376-12410 confidence: low

The source explains Ifa as “that which is stripped off,” says the verb also means “to create,” and states that Ifa as a god or part of God would represent the Son of God.

The author states that Ifa, as a god or part of God, would represent what the author calls the Son of God.
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fjort

Notes on the Folklore of the Fjort (French Congo) ABOUT NZAMBI. 121 / ABOUT NZAMBI. 123 / ABOUT NZAMBI. 125 / ABOUT NZAMBI. 127; lines 5878-5932 confidence: high

Nzambi explains that her people wanted to dance but had no drum; she sent the antelope, then Mpacasa, and finally the ant for the drum. The first two were killed; the ant brought the drum. Nzambi claims a right to it because she brought forth all living beings.

Nzambi is described as mother of all and creator of living beings, yet Nenlau judges her conduct under human norms of ownership.
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Notes on the Folklore of the Fjort (French Congo) ABOUT NZAMBI. 123 / ABOUT NZAMBI. 125 / ABOUT NZAMBI. 127 / NZAMBI'S DAUGHTER AND HER SLAVE.; lines 5935-6042 confidence: medium

Nzambi has a beautiful daughter, keeps her in the house, and personally waits upon her.

The narrative centers on Nzambi’s daughter, whom Nzambi protects and later rescues from displacement.
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Notes on the Folklore of the Fjort (French Congo) ABOUT NZAMBI. 127 / NZAMBI'S DAUGHTER AND HER SLAVE. / NKISSISM. 131 / NKISSISM.; lines 6045-6119 confidence: medium

Nza-mbi is glossed as fearful or terrible firstborn, mother, or producer; the earth is called the father's firstborn and the father is named Mpungu.

The passage calls Earth the father's firstborn, glosses Nza-mbi as mother or producer, and interprets Nzambi Mpungu as Father of the Fearful Firstborn, or Earth.
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Notes on the Folklore of the Fjort (French Congo) DEATH AND BURIAL OF THE FJORT. 115 / APPENDIX I. / NZAMBI, 119 / ABOUT NZAMBI.; lines 5604-5623 confidence: medium

"Nzambi Mpungu made the world and sent Nzambi there," then came down, married his creation, and became "the father of us all."

Nzambi Mpungu is said to become the father of all after marrying his creation.
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Notes on the Folklore of the Fjort (French Congo) DEATH AND BURIAL OF THE FJORT. 113 / DEATH AND BURIAL OF THE FJORT. 115 / APPENDIX I. / NZAMBI, 119; lines 5552-5601 confidence: medium

Nsi, the earth, is translated as Offspring of the Beginner; the river-spirit of knowledge is described as coming out of the spirit of motherhood, which is itself the offspring of the Beginner.

Nsi, the earth, is described as Offspring of the Beginner, and the spirit of motherhood is also described as offspring of the Beginner.
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Notes on the Folklore of the Fjort (French Congo) INDEX. / I., 146 / INDEX. / INDEX.; lines 7904-8101 confidence: low

Index entries identify Nzambi Mpungu as the Creator, state that he causes tides and that his fire was stolen, and list stories of his ambassador and of Nzambi’s daughter, including the spider winning and losing her and her marriage.

The index lists Nzambi’s daughter and refers to her marriage; it also names a story in which the spider won and lost her.
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Notes on the Folklore of the Fjort (French Congo) NZAMBI'S DAUGHTER AND HER SLAVE. / NKISSISM. 131 / NKISSISM. / NKISSISM. 133; lines 6122-6191 confidence: high

Mpungu is glossed as Father in the sense of Creator; related forms are explained as referring to offspring or dependence.

Mpungu is father in the creator sense; Nzambi Mpungu is father of Nzambi, who is described as first daughter and first-born.
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Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. 11 / THE FOLKLORE OF THE FJORT. 13 / THE FOLKLORE OF THE FJORT. 15 / THE FOLKLORE OF THE FJORT. 17; lines 2158-2236 confidence: medium

The author says creation legends are scarce except for missionary-traceable accounts: Nzambi Mpungu made the earth or gave birth to Nzambi, who bore many children.

Nzambi Mpungu is said to make the earth or give birth to Nzambi, and Nzambi bears many children.
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native american southeast

Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20997-21097 confidence: medium

Anisga'ya Tsunsdi' means Little Men and refers to two sons of Kana'ti, sometimes called Thunder Boys, who live in Usûñhi'yi above the sky vault; they are distinguished from Yûñwi Tsunsdi' Little People, cave-dwelling Thunderers, and from the Great Thunderer of whirlwind and hurricane.

The Anisga'ya Tsunsdi' are identified as two sons of Kana'ti, sometimes called Thunder Boys, living in Usûñhi'yi above the sky vault.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21100-21188 confidence: medium

The Payne manuscript excerpt says the daughter of the Sun was bitten by a snake and died.

The daughter of the Sun dies after a snake bite, and the Sun's attempt to restore her spirit fails, fixing human mortality.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24120-24209 confidence: medium

Haywood, citing Charles Hicks, records a tradition that mounds came from earthquake and great noise during adoption into Tuli-cula's family; Tuli-cula was invisible and had taken a wife from one of the towns; the disturbance began when his first son was born.

The birth of Tuli-cula's first son coincides with earthquake and noise, and the account attributes mounds and tracks in rocks to the event and subsequent removal.
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Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12052-12139 confidence: medium

The Sun lives beyond the sky vault; her daughter lives in the middle of the sky above earth, and the Sun stops at her daughter’s house while traveling west.

The Sun is a female celestial figure whose daughter lives in the middle of the sky, and the Sun visits her daily.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 13675-13770 confidence: medium

The redbird is believed to have been the daughter of the Sun; the huhu or yellow mocking-bird occurs in stories, is regarded as supernatural, and its heart is given to children to make them quick to learn.

The redbird is said to have originally been the daughter of the Sun.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14959-15050 confidence: high

Thunder lives in the west near the sunset behind water; after one of Thunder's journeys east, a child is born there who is said to be his son, develops scrofula sores, and is told by his mother to seek Thunder for a cure.

The afflicted boy travels west to find Thunder, identified as his father and as a doctor able to cure him.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14959-15050 confidence: high

Thunder hears that a boy claims to be his son, seats him on hidden sharp honey-locust thorns that do not hurt him, recognizes him as his son, and promises to cure him.

Thunder places the boy on hidden honey-locust thorns; when the boy is unharmed, Thunder knows he is his son.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 15052-15144 confidence: medium

The old man/father is pleased with the boy's clean appearance and gives him a buckskin suit, belt, and headdress.

Thunder is presented as the boy's father, the boy is Lightning, and the father equips and instructs him.
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samoan

Samoa, A Hundred Years Ago And Long Before CHAPTER III. / A FUTURE STATE--RELIGION, ETC. / CHAPTER IV. / GODS SUPERIOR--WAR AND GENERAL VILLAGE GODS.; lines 751-881 confidence: high

Fonge and Toafa were two oblong smooth stones on a raised platform, regarded as parents of Saato, a rain-controlling god; cooked taro and fish were offered with prayers for fine weather before pigeon-catching.

Fonge and Toafa are literal stones treated as gods and as the parents of Saato, who controlled rain.
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Samoa, A Hundred Years Ago And Long Before CHAPTER V. / GODS INFERIOR, OR HOUSEHOLD GODS. / CHAPTER VI. / THE PEOPLE--INFANCY AND CHILDHOOD.; lines 2407-2452 confidence: medium

The people return from work and Sinataevaeva is absent; Tangaloa calls his daughters Darkness, Lightning, and Thunder and orders them to search for his wife.

Tangaloa calls Darkness, Lightning, and Thunder his daughters and orders them to search; the search is accompanied by thunder, lightning, darkness, and storm.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XIX. / THE ORIGIN OF FIRE, AND OTHER STORIES. / CHAPTER XX. / NAMES OF THE ISLANDS.; lines 5618-5726 confidence: high

Taū is named from a dumb child of Faleile-langi, daughter of Tangaloa; the passage explains ū as the hollow unintelligible sound made by the dumb.

Faleile-langi is daughter of Tangaloa, and her children are used to explain the names Taū and Ofu; Tangaloa's children also appear in the Fitiuta account.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XVII. / WARS. / CHAPTER XVIII. / THE HEAVENS, AND THE HEAVENLY BODIES.; lines 5023-5104 confidence: high

Mangamangai became pregnant by looking at the rising sun; her son Child of the Sun catches the sun with a vine noose, asks for a dowry, chooses blessings over calamities, and receives a basket of blessings.

Mangamangai becomes pregnant by looking at the rising sun, and the child is named Child of the Sun and sent to his solar father.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU. / CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII.; lines 6514-6605 confidence: medium

Tapuitea promises Toiva evening and morning light, ascends, becomes Venus called Tapuitea and the morning star Fetu ao, and her star-height is linked to Toiva's tree; Toiva then calls the people back and the names Tasi and Toiva persist in titles.

After deciding to ascend, Tapuitea promises to shine as evening and morning light for her son Toiva.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII / CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN.; lines 188-329 confidence: medium

Quiet winds and beautiful clouds produce cloudless heavens; cloudless heavens and spread out heavens produce Tangaloa the originator of men; later pairings produce Tangaloa of the heavens and Pili.

Cloudless heavens and spread out heavens produce Tangaloa the originator of men; the genealogy then continues through Tangaloa of the heavens and Pili.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII / CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN.; lines 331-452 confidence: high

Tangaloa sends his daughter as the bird Turī to search over an ocean with no resting-place; after stages of land emergence, he sends her with earth and a creeping plant, which later withers, swarms with worms or maggots, and produces men and women.

Tangaloa sends his daughter in bird form repeatedly to search for land over the ocean, return with reports, and later bring earth and a plant.
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Samoa, A Hundred Years Ago And Long Before NAMES OF THE ISLANDS. / FOOTNOTES: / CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU.; lines 5837-5942 confidence: high

Sinaleana, daughter of Sina and the king of Manu'a, is called White of the cave and lives in a cave with the king's parrot. Tangaloa of the heavens desires her, sends Thunder, Storm, Lightning, Darkness, and Deluging Rain unsuccessfully, then lowers a net over the cave mouth, catches her, pulls her to heaven, marries her, and fathers Pili.

Pili is the child of Tangaloa and Sinaleana, grows up among gods, asks Tangaloa to descend, and is lowered to earth by a fishing-net.
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andamanese

On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6697-6814 confidence: medium

Pu'luga- lives in a large stone house in the sky with a green wife he created for himself; she is called Mother Freshwater Shrimp and Mother Eel. His children include sky spirits or angels, and his son .plj-cho'r- conveys his orders.

Pu'luga- lives in a sky house with his created wife, children, sky spirits, and son .plj-cho'r-, who conveys his orders.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6816-6939 confidence: high

The sun is the wife of the moon, and the stars are their children; the family eats near Puluga-'s house, has a home below the eastern horizon, passes under the earth, lights Hades, and gives light by Puluga-'s command.

The sun is the wife of the moon, and the stars are their children.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5343-5427 confidence: medium

The most usual statement in all tribes is that the sun is the wife of the moon and the stars are their children; North Andaman names are given for moon, sun, larger stars, and smaller stars, and individual stars or constellations are not recognized.

The passage repeatedly describes the sun and moon, or moon and another named being, in husband-wife terms, and gives the stars as children of the sun and moon in the most usual statement.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5835-5929 confidence: medium

All Great Andaman tribes are said to believe Puluga or Biliku is angered if noise is made while the cicada sings at dawn or dusk; people refrain from noise, and the cicada is called Biliku's child in North Andaman.

The cicada is called the child of Biliku in North Andaman, and Mr Man's account describes the butu/cicada as under Puluga's protection.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5931-6035 confidence: medium

Mr Man’s quoted statements say Puluga is fire-like but invisible, unborn and immortal, creator of the world and objects except evil powers, omniscient by day, angered by sins, pitiful to sufferers, and judge of each soul after death.

Puluga is described as creator, as living with a wife and children in a sky house, and as having a son, Piǰčor, who conveys his orders.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6037-6133 confidence: medium

Piǰčor or Perǰido is the son of Puluga or Biliku; Morowin/Morua are sky spirits, male and female in South Andaman, and an Akar-Bale informant says they eat pork, object to roasted pork, cause illness, formerly lived in large baǰa trees, and now live in the sky.

Piǰčor or Perǰido is identified as the son of Puluga or Biliku.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7205-7292 confidence: low

An Aka-J̌eru account retains the origin association with ko̱t: Tarai, the south-west monsoon, is the first man; Ko̱t is his wife; their children are sky, wind, storm, and foam on a rough sea.

Tarai, the south-west monsoon, is husband of Ko̱t and father of sky, wind, storm, and sea foam; Bilika, another monsoon, is associated with making the world in a separate account.
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australian aboriginal

The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER I / INTRODUCTORY / CHAPTER II / THE ALL FATHER, BYAMEE; lines 1013-1050 confidence: medium

The passage says Howitt attributes female descent and All Father belief to Wiimbaio, Wotjobaluk, Kamilaroi, and Ta-Ta-thi, and states that female descent and belief in Baiame mark the Euahlayi and Wiradjuri.

The passage repeatedly identifies belief in an All Father, including names Nurelli and Baiame, across several tribal contexts.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER I / INTRODUCTORY / CHAPTER II / THE ALL FATHER, BYAMEE; lines 823-906 confidence: medium

Byamee/Baiame is introduced as a superhuman anthropomorphic being and All Father whose name occurs in Euahlayi, Kamilaroi, and Wiradjuri; in Euahlayi the name is glossed as "great one."

Byamee is explicitly called the All Father, the name is glossed as "great one," and both Byamee and the broader All Father pattern are linked to father terminology.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER I / INTRODUCTORY / CHAPTER II / THE ALL FATHER, BYAMEE; lines 908-1011 confidence: high

The final answer for origins of customs is that Byamee said so; Byamee's will is enough for his children, and at Boorah ceremonies he is proclaimed Father of All whose laws the tribes obey.

Byamee is called Father of All, his children obey his laws, and his command explains customs.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VII / BIRTH--BETROTHAL--AN ABORIGINAL GIRL FROM INFANCY TO WOMANHOOD / CHAPTER VIII / THE TRAINING OF A BOY UP TO BOORAH PRELIMINARIES; lines 3036-3143 confidence: medium

Earthen figures represent Byamee reclining with two Boondees, Birrahgnooloo holding two spears, and Baillahburrah/Dillalee as Byamee's supernatural son or brother, not born of woman and living before humans; Byamee is called Creator and culture hero.

Baillahburrah/Dillalee is described as a supernatural son of Byamee, or according to others his brother, not born of woman and existing before the human race.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia The Euahlayi Tribe: A Study of Aboriginal Life in Australia / CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION; lines 349-429 confidence: high

According to Mrs. Parker's evidence as summarized here, Euahlayi ancestral spirits are of no account in religion, while the All Father is obeyed, sometimes addressed in prayer, and may cause rain.

The passage repeatedly discusses All Father belief; Atnatu is described as a heavenly father who begat some humans, and the Euahlayi All Father is obeyed and prayed to.
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The Northern Tribes of Central Australia THE MAKING OF FIRE / CHAPTER XXII / MYTHS RELATING TO SUN AND MOON / FALLING STARS; lines 28725-28803 confidence: medium

In the Kaitish tribe, stars called Kurallia are said to be women who are the wives and children of Atnatu, a great being living beyond the sky.

Kaitish Kurallia stars are said to be women who are wives and children of Atnatu, a great being living beyond the sky.
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The Northern Tribes of Central Australia XV THE MAKING AND POWER OF MEDICINE MEN 485 / XV THE MAKING AND POWER OF MEDICINE MEN 487 / XV THE MAKING AND POWER OF MEDICINE MEN 489 / CHAPTER XVI; lines 23977-24011 confidence: medium

The outline names Twanyirika as not inculcating moral ideas; describes Atnatu as a sky being who sent displeasing children to earth and is angry if the bull-roarer is not sounded at initiation; states that women identify the bull-roarer with spirit voices such as Tumana, Katajalina, and Gnabia; mentions Murtu-murtu; summarizes Mara and Binbinga belief in hostile sky spirits and a friendly woodland spirit; and states that novice injunctions lack superior-being sanction.

Atnatu lives in the sky and sent some of his children who displeased him down to the earth.
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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) APPROPRIATE AT SOME SACRIFICE TO KING WAN, AND CELEBRATING HIS / STATUTES. / APPROPRIATE TO A SACRIFICE TO KING THAI. / DECADE I.; lines 13210-13251 confidence: medium

“Now is he making a progress through his states ; / May Heaven deal with him as its son !”

The ode explicitly asks Heaven to deal with the king as its son.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) BOOK OF POETRY. / INTRODUCTION. / Chapter II. / Chapter IV.; lines 12885-12924 confidence: high

In a former time of shaking and peril, Heaven deals with the ruler as a son and sends down the high minister A-hang, who assists the king of Shang.

Heaven is said to deal with the ruler as a son and to send down a minister to assist the king of Shang.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Book VI. The Metal-bound Coffer. / Book VII. The Great Announcement. / Book VHI. The Charge to the Count of Wei. / Book XI. The Timber of the Rottlera.; lines 8019-8114 confidence: medium

The king is young but called the great son of God; he is urged to harmonize with the lower people and fear the uncertainty of their attachment.

The king is called the great son of God, vice-gerent of God, and mate of great Heaven.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Chapter I. j / Chapter VI. / Chapter VII. / Chapter VIII. Filial Piety in Government.; lines 19521-19636 confidence: medium

The Master says filial piety is greatest in reverential awe of the father, and that this awe is greatest in making the father the correlate of Heaven; he names the duke of Zhou as first to do this.

The Master says reverential awe culminates in making the father the correlate of Heaven, and the duke of Zhou's sacrifices to Hau-ji and King Wen are given as examples.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) THE MINOR ODES OF THE KINGDOM. / DECADE I, / THE WU YANG IS SUPPOSED TO CELEBRATE THE LARGENESS AND / ODE 7. THE MINOR ODES OF THE KINGDOM.; lines 14973-15044 confidence: high

The speaker says mulberry trees and rottleras must be reverenced, no one is like a father or mother, asks about connection with the father’s hairs and mother’s womb, and asks Heaven why he was born at an inauspicious time.

Speakers call Heaven a parent, say Heaven gave birth, and appeal to Heaven while suffering.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) XX PREFACE. / PREFACE. XXI / XXIV PREFACE. / PREFACE. XXV; lines 486-526 confidence: medium

'Thien 3ze, 'the Son of Heaven,' is a common designation of the sovereign of China' and is explained as 'he whom Heaven sons,' meaning one Heaven considers and treats as its son.

The note interprets Son of Heaven as originally meaning one whom Heaven 'sons,' or considers and treats as its son.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. IIE. INTRODUCTION, 4! / CH. III. INTRODUCTION. 43 / CH. III. INTRODUCTION. 45 / CH. III. INTRODUCTION. 47; lines 3039-3170 confidence: medium

Paragraph 14 identifies Hien/Kien with heaven and father, Khwain/Khwan with earth and mother, and six other trigrams as oldest, second, and youngest sons and daughters through successive applications.

Heaven and earth trigrams are styled father and mother, and the other six trigrams are styled sons and daughters.
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ekoi

In the Shadow of the Bush BIRTH CUSTOMS / BIRTH CUSTOMS 125 / BIRTH CUSTOMS 127 / BIRTH CUSTOMS 129; lines 7262-7304 confidence: medium

The boy asks Obassi to let him see his other parents and says he will return; Obassi agrees and gives him a rich present for his poor parents.

The boy is adopted by Obassi, asks to visit his other parents, promises return, but takes the woman home and never returns.
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In the Shadow of the Bush CHAPTER II / RELIGION / U-TTW / RELIGION 17; lines 1728-1836 confidence: medium

Osaw is said to try to kill with thunder; offerings thrown upward for him fall back, while Obassi Nsi draws them down and is therefore called more powerful.

The respondent contrasts Osaw with Nsi, calls them friends, and speculates that Osaw is father/lord while Nsi is mother/lady.
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In the Shadow of the Bush DIVINATION 177 / DIVINATION 179 / DIVINATION 181 / DIVINATION 183; lines 9858-9961 confidence: medium

Obassi's people see the boy while cutting bush, say he is very like Obassi, offer roasted yams, and hear him refuse Obassi's food because his mother was driven away without cause.

The boy is said to resemble Obassi, is named Effion Obassi, and the helper-wife confesses that he is Obassi's son.
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In the Shadow of the Bush FOLK-LORE 357 / FOLK-LORE 359 / FOLK-LORE 361 / FOLK-LORE 363; lines 18638-18744 confidence: medium

Nsi tells Eyo, "From to-day you, Eyo, are my unloved son. You are too hot," and says he sometimes burns tender plants in farms.

After 'Mi settles the father's case, Nsi rejects Eyo as the unloved son and reassigns 'Mi as the good son who shines at night.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35931-36096 confidence: medium

Index subentries link Obassi Nsi with the Lamb, the Chameleon, children in folk-tales, stilt-play, and stories about women's position.

The index lists children of Obassi Nsi and wives and sons of Obassi Osaw in folk-tale contexts.
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In the Shadow of the Bush RELIGION 27 / RELIGION 29 / RELIGION 31 / RELIGION 33; lines 2530-2631 confidence: high

The couple go away, build a small house in the bush, live there for years without a son, and pray to Obassi at the River of Good Fortune for a child.

The couple pray to Obassi for a child; the son is born with Juju objects, speaks immediately, walks after seven days, and says he is sent from Obassi.
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In the Shadow of the Bush RELIGION 27 / RELIGION 29 / RELIGION 31 / RELIGION 33; lines 2530-2631 confidence: high

A son is born with a Juju knife and a calabash of Juju; he tells his father not to fear and says he was sent by Obassi to help him.

The newborn identifies Obassi as his sender, and the cotton tree tells him to invoke Obassi as his true father; the human male parent is later called foster-father.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs CHAP. / IX RELIGION 313 / IX RELIGION 315 / IX RELIGION 317; lines 16629-16720 confidence: medium

Nabuzana is nurse of Kaumpuli, has a temple on Luwunga hill, and is patroness of women in childbirth; her priestesses travel as midwives.

Nabuzana is patroness of women in childbirth and nurse of Kaumpuli; Nagadya is mother of Kibuka and intercedes for rain that makes the earth fruitful.
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The Baganda: An Account of Their Native Customs and Beliefs FIG. 47. / IX RELIGION 287 / IX RELIGION 289 / IX RELIGION 291; lines 15497-15582 confidence: high

Mukasa is introduced as son of Wanema/Mairwa and Nambubi of the Lungfish Clan, with younger brother Kibuka; before his birth Nambubi ate only special ripe gonja plantains and no cooked food.

Mukasa is said to be the son of Wanema, who is also described as a god, and his brother Kibuka becomes a war god.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 305 / THE BAGANDA / CHAP. / IX RELIGION 307; lines 16188-16279 confidence: high

Nende and Kirabira are described as war-gods at Bukerere, sons of Mukasa, brought to Kyagwe after Kibuka was killed; Nende advised on wars and sent representatives on punitive expeditions, while Kirabira was seldom consulted.

Nende and Kirabira are said to be sons of Mukasa.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 309 / RELIGION / THE BAGANDA / CHAP.; lines 16402-16448 confidence: medium

Katonda the Creator has a small temple on Banda hill, receives little attention, has a medium named Kifomusana who gives night oracles, and no fire or light is allowed in the temple; he is called father of the gods because he created all things.

Katonda is called the father of the gods because he created all things, yet receives little honour or attention.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION / IX RELIGION 295 / IX RELIGION 297 / IX RELIGION 299; lines 15850-15933 confidence: medium

Childless women vow to give Mukasa a child if he grants motherhood; fulfilled prayers lead parents to present the weaned child to priests, name it for the god, and raise it among estate slaves.

Children vowed to Mukasa are named for the god, and slaves presented to the god are regarded as his children under temple rules.
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The Baganda: An Account of Their Native Customs and Beliefs VI THE CLANS AND THEIR TOTEMS 135 / VI THE CLANS AND THEIR TOTEMS 137 / VI THE CLANS AND THEIR TOTEMS 139 / VI THE CLANS AND THEIR TOTEMS 141; lines 7030-7136 confidence: high

Luwada, said to be a son of the god Musisi, was a deity of the Lion Clan with a medium chosen by the god and a priest chosen by the clan.

Luwada, deity of the Lion Clan, is said to be a son of the god Musisi.
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The Baganda: An Account of Their Native Customs and Beliefs VI THE CLANS AND THEIR TOTEMS 159 / VI THE CLANS AND THEIR TOTEMS 163 / M 2 / VI THE CLANS AND THEIR TOTEMS 165; lines 8281-8389 confidence: medium

The Hippopotamus Clan worshipped lake gods Mukasa, Musisi, and Wanema, cared for Nangera son of Musisi whose temple was on Island Mbazi, and chiefs made offerings to Nangera after promotion or royal favor because he was believed to be the clan's special guardian.

Nangera is described as a son of the god Musisi and as the special guardian of the Hippopotamus Clan.
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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 12825-12900 confidence: medium

Huruing Wuhti creates a little maiden and boy from cuticle, names them Yahoya and Muyingwa, creates a Sand/Lizard Clan maiden from umbilicus scale matter, gives corn, and sends them onward.

Huruing Wuhti creates children from cuticle and scale matter from parts of her body and sends them to live on earth.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12825-12900 confidence: medium

Sun places birds in a transparent stone jar, uses hair, paints, beard, wings, covering, and song; antelope and other animals arise and are given to Huruing Wuhti as their mother.

After antelope and other animals arise, Sun gives them to Huruing Wuhti and they thereafter consider her their mother.
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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 13307-13393 confidence: medium

A maiden who refuses marriage meets a young man in a blue Hopi blanket who says he is the dancing Katcina; with her parents' consent she takes meal, goes with him to a kiva of Katcinas, marries Circle Katcina, and bears two Circle Katcina children.

The woman married to Circle Katcina bears two children who are themselves Circle Katcinas.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3333-3455 confidence: medium

The woman bears two children, and the passage states that they were also Circle Katcinas.

The woman bears two children, and the passage says the children were also Circle Katcinas.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3899-3994 confidence: medium

At the shrine, Muyingwa and his sister Nayangap Wuhti receive the visitors; Nayangap thanks them for remembering them after a long lack of offerings, Ahdli gives nakwakwosis sticks and corn-meal, and the Katcina asks for rain and crops for the people.

The speech includes kinship language such as thanks to a father and reference to the people in Walpi as children for whom rain and crops are produced.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 3021-3111 confidence: medium

The two youths grow into young men, fight Hopi children and other youths, remember their father Thunder's promise, plan to seek it and kill someone, and tell their mother and the people they are going deer hunting.

The two youths identify their father as the Thunder and seek what he had promised before using lightning and thunder in warfare.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 694-776 confidence: medium

The children are brother and sister; Huruing Wuhti says her father the Sun made a beautiful earth, tells them to go east and settle, and names the youth Muyingwa and the maiden Yalioya.

Huruing Wuhti refers to the Sun as her father while explaining why she wants the created children to live on the earth he made.
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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 5113-5205 confidence: medium

The Lord commands testimony to the children of earth concerning wisdom, names guides and recompense over the earth, and says that he and his Son will be united forever with them in paths of uprightness and peace.

The passage's closing statement says that the speaker and 'My Son' will be united forever with the addressed group in the paths of uprightness.
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The Book of Jubilees, or, The Little Genesis CHAPTER II. 1-2 II / CHAPTER II. 2-4 13 / CHAPTER II. 5-11 15 / CHAPTER II. 12-23 17; lines 5092-5239 confidence: medium

“I have chosen the seed of Jacob... written him down as My first-born son... and I will teach them the Sabbath day.”

The chosen seed of Jacob is written down as God's firstborn son.
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The Book of Jubilees, or, The Little Genesis CHAPTER XVII. 9-18 / CHAPTER XVIII. 1-15 123 / CHAPTERS XVIII. 16-XIX. 10 125 / CHAPTER XIX. 11-22 127; lines 14772-14955 confidence: high

Abraham calls Jacob before Rebecca, kisses and blesses him, invokes God’s blessings from above the firmament, bars Mastema’s spirits from ruling him, and asks that God be Jacob’s father and Jacob the first-born son.

Abraham says, or prays, that the Lord God be a father to Jacob and that Jacob be the first-born son.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 1860-1963 confidence: high

Gentile nations are subject to angels, Israel is subject to God alone, God is to dwell in the tents of Shem, and Israel is God's son both nationally and individually.

Israel is said to be subject to God alone and to be God's son, including both the nation and individual members.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2654-2793 confidence: high

The passage says Wisdom cannot conclusively be shown to have used Jubilees, but the two have strong affinities: temporary Messianic kingdom, blessed immortality, God as Father of the righteous individual Israelite, and the law of retaliation.

The passage states that in Jubilees God is called Father of the righteous individual Israelite and that Wisdom teaches the same view frequently.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION / INTRODUCTION; lines 3106-3288 confidence: high

Second Corinthians vi.18 says God will be Father and the people sons and daughters; Jubilees i.24 says God will be their Father and they will be God's children. A note says the righteous individual is called a son of God first in Jubilees, so far as the author knows.

Second Corinthians' divine father-and-children formula is compared with Jubilees' statement that God will be Father and the people God's children, with a note on the righteous individual as son of God.
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The Book of Jubilees, or, The Little Genesis MUNDI. / CHAPTER I. 1-9 3 / CHAPTER II. 10-17 5 / CHAPTER I. 18-26 7; lines 4072-4235 confidence: high

"I shall be their Father and they will be My children ... called children of the living God ... every angel and every spirit will know"

God explicitly says that God will be Father and the people will be children, and that they will be called children of the living God.
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jewish christian

Deuteronomy Chapter 11 / Chapter 12 / Chapter 13 / Chapter 14; lines 908-966 confidence: high

The addressees are called children of Yahweh, forbidden to cut themselves or make baldness for the dead, and identified as Yahweh’s holy chosen possession.

The passage directly calls the addressees children of Yahweh their God and links this identity with their holy chosen status.
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Deuteronomy Chapter 29 / Chapter 30 / Chapter 31 / Chapter 32; lines 1898-1988 confidence: high

God is called the Rock whose work is perfect and ways just; the people are corrupt and not faithful children; Yahweh is their father, buyer, maker, and establisher.

Yahweh is called father, maker, and the one who gave birth, while the people are called corrupt or faithless children and sons and daughters who provoke him.
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Deuteronomy Deuteronomy / Chapter 1; lines 66-150 confidence: high

Moses tells them not to fear: Yahweh goes before them, fights for them, carried them in the wilderness as a man carries his son, and guided them by fire at night and cloud by day.

Yahweh is described as carrying Israel in the wilderness as a man carries his son.
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Deuteronomy Footnotes / Chapter 6 / Chapter 7 / Chapter 8; lines 590-630 confidence: high

"as a man disciplines his son, so Yahweh your God disciplines you"

The passage explicitly compares Yahweh's discipline of the community to a man disciplining his son.
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Exodus Footnotes / Chapter 3 / Footnotes / Chapter 4; lines 228-294 confidence: high

Yahweh tells Moses to do wonders before Pharaoh, says he will harden Pharaoh's heart, calls Israel his son and firstborn, demands release for service, and warns that Pharaoh's firstborn son will be killed if Pharaoh refuses.

Yahweh's message calls Israel his son and firstborn, demands release, and threatens the killing of Pharaoh's firstborn son if Pharaoh refuses.
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Genesis Footnotes / Chapter 5 / Footnotes / Chapter 6; lines 385-433 confidence: medium

Men multiply, daughters are born, and God’s sons take men’s daughters as wives.

God’s sons take men’s daughters as wives and have children with them; the children are described as mighty men of old and men of renown.
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native american california

Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 504-634 confidence: high

A sacred myth group associates earth with sky and sun; the earth maiden becomes mother when looked at by the sun, bears a great hero, and the hero gives gifts that sustain life and is identified with warm light above the earth.

The passage describes the earth maiden becoming mother when looked at by the sun and giving birth to a great hero.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7654-7752 confidence: medium

Sas reaches Olelpanti near morning and finds Olelbis in a large sweat-house; Sas calls Olelbis father and says he is split and that Tulchuherris is strongest.

Olelbis is identified as Sas's father and determines that Sas must travel continually rather than stay with him.
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Creation Myths of Primitive America SONGS OF SPIRITS. / THE YANAS / THE WINNING OF HALAI AUNA / THE HAKAS AND THE TENNAS; lines 21483-21497 confidence: medium

Walokit is described as the regular acknowledged lightning of the Wintus and as a child of Wima Loimis, a grizzly-bear maiden, and the sun.

Walokit, identified as Wintu lightning, is described as the child of Wima Loimis, a grizzly-bear maiden, and the sun.
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Creation Myths of Primitive America THE WINTUS / OLELBIS / MEM LOIMIS / NORWAN; lines 20383-20497 confidence: high

The extended Algonkin myth describes an earth maiden becoming a mother through being looked at by the sun; she gives birth to Wakos ikwe, the fox woman, who becomes mother of a great hero and food-giver.

The Algonkin myth summarized here has an earth maiden becoming a mother through the sun's gaze and producing a lineage that leads to the food-giving hero.
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Creation Myths of Primitive America THE WINTUS / OLELBIS / MEM LOIMIS / NORWAN; lines 20499-20593 confidence: high

Original Algonkin hero adapted into Hiawatha is child of sun and earth, benefactor of humans, and warm light through which life flourishes.

The Algonkin hero is born of sun and earth, benefits humans, and is identified with life-giving warm light.
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Creation Myths of Primitive America TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA / JUIWAIYU; lines 21666-21783 confidence: medium

Damhauja is described as the last-quarter moon; his sons and daughters are stars, his daughters are married to Mapchemaina people except two dreamed of by Juiwaiyu, and Mapchemaina beings later become earthly animals, plants, rocks, and insects.

Damhauja is identified as the moon, and his daughters and sons are stars; the daughters are married to Mapchemaina people except two dreamed of by Juiwaiyu.
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taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4358-4517 confidence: medium

Tzu Lai says Nature is a man's parents, Tao gives form and the stages of life and death, and the universe is a smelting-pot while God is the caster; he will go wherever he is sent.

Tzu Lai says Nature is a man's parents and that resisting a command to die would be unfilial.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVI. / O 2 / CHAPTER XVII. / CHAPTER XIX.; lines 10377-10526 confidence: high

“Heaven and earth are the father and mother of all things.” The passage adds that their union results in shape and their dispersal renews the original condition.

Heaven and earth are directly called father and mother of all things.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. KLIV. THE TAO TEH KING. 87 / CH, XLVII. THE TAO TEH KING. 89 / CH, LI. THE TAO TEH KING. 93 / CH. LI. THE TAO TEH KING. 95; lines 5556-5658 confidence: medium

When the mother is found, one knows what her children should be; one who knows he is the mother's child and guards the mother's qualities will be free from peril through life.

The passage speaks of the mother and mother's child, and the commentary identifies the mother as the Tao, Beginning, First Cause, and Mother.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I,SECT.V. THE WRITINGS OF KWANG-8ZE. 235 / PT.I, SECT. VI. THE WRITINGS OF KWANG-38ZE. 237, / PT. 1. SECT.VI. THE WRITINGS OF KWANG-8ZE. 239 / PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241; lines 12214-12305 confidence: low

The passage says some regard Heaven as father and love it, while some regard a ruler as superior and die for him; it then asks how much more they should love or die for That which is Superior and Alone, the true Ruler.

Heaven is compared to a father, and That which is superior is compared to a true Ruler deserving greater devotion than an earthly ruler.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I.SECT. 11, THE WRITINGS OF KWANG-8ZE, 199 / PT.I.SECT. 111. THE WRITINGS OF KWANG-3ZE. 201 / PT.I. SECT. IV. THE WRITINGS OF KWANG-8ZE. 203 / PT.I,SECT.IV. THE WRITINGS OF KWANG-8ZE. 205; lines 10643-10795 confidence: medium

Yen Hui proposes inward straightforwardness, outward bending, court observances, and appeals to antiquity as working with Heaven, men, and the ancients; Kung-ni rejects this as over-planned and ineffective.

Yen Hui argues that the sovereign called son of Heaven and Yen Hui himself are both regarded by Heaven as its sons.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XI. THE WRITINGS OF X-WANG-3ZE. 3 / PT. II. SECT. XI. THE WRITINGS OF XWANG-3ZE. 5 / BOOK XIX. / Part II. Section XII.; lines 606-723 confidence: medium

Heaven and Earth are called father and mother of all things; their union forms the body, their separation brings a new beginning, and renewed vital force makes man return as assistant of Heaven.

Heaven and Earth are called the father and mother of all things, and their union is said to form the body.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3537-3660 confidence: medium

The first child of the Sun and Moon is a large star like a man; the Sun becomes angry, cuts him into small pieces, scatters him across the sky, and many stars result.

The star is a child of the Sun and Moon; the Sun cuts the star-child apart and scatters him over the sky, explaining the presence of many stars.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3891-4021 confidence: low

Bantugan lives in the Rio Grande valley before Spanish occupation and is a very strong man whose father is brother of earthquake and thunder.

Bantugan's father is described as the brother of earthquake and thunder, marking the hero's lineage through supernatural or personified natural forces.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1069-1196 confidence: medium

Gaygayoma, daughter of Bagbagak the big star and Sinag the moon, sees the cane from her sky home and asks her father to send the stars down for it.

Gaygayoma is the daughter of the big star Bagbagak and the moon Sinag; she asks her father to send the stars, and he does so.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 2564-2699 confidence: medium

When the world is flat and without mountains, two brothers, sons of Lumawig, want better hunting places, and the older brother proposes flooding the world so mountains will rise.

Lumawig’s sons cause water to cover the whole earth, leading Lumawig to observe from the sky that his sons have flooded the earth.
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Philippine Folk Tales TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES; lines 4816-4959 confidence: high

In the Visayan tale 'The Sun and the Moon,' the Sun and Moon are married and have many children, the stars; the Sun's heat burns children when he embraces them.

The Sun and Moon are married, and their children are explicitly identified as the stars.
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ainu

Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

A beautiful unmarried woman becomes pregnant although the man chosen as her husband has not lain with her; people suspect another man, and the intended husband is angry.

The woman becomes pregnant without a human husband; a dream explains that the sun's light through the roof was the means by which a god gave her a child.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

The boy grows into a fine hunter. The mother learns in a dream that the sun's light through the roof opening caused conception; the god says he gave her a child because he loves her, she will become his wife after death, and their son will have many children.

The divine child grows into a fine man who kills many deer and bears, cannot be caught by bears, becomes rich, marries, has children, and leaves descendants.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

The woman learns that sunlight through the roof opening caused conception; in a dream a god says he gave her a child because he loves her, that she will become his wife after death, and that their son will have many children.

The woman conceives when sunlight shines on her while she sleeps, and a god states that he gave her the child.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 485-608 confidence: medium

Two young thunder-gods, sons of the chief thunder-god, both love the same Aino woman; one says he would become a flea and the other a louse to be in her bosom.

The sons of the chief thunder-god state they would become a flea and a louse; their father takes them at their word and transforms them.
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arthurian

The High History of the Holy Graal BRANCH VI. / INCIPIT. / TITLE I. / VIII.; lines 4185-4228 confidence: medium

Gawain describes a fierce lion in a hermitage ridden by a child no more than six years old, the slain lady's son, whom alone the lion permits near.

The young child alone rides and approaches the fierce lion, and the priest says the child signifies the Saviour of the world while the lion signifies the world and its creatures.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 790-868 confidence: high

A Lady with a sweet, clear voice tells the devils to depart because they have no right over the good man's soul; he was taken in her Son's service and hers, and has done penance in the hermitage.

The Mother of the Lord argues that the devils have no right over the soul because the hermit was taken in her Son's service and hers and has done penance.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 870-968 confidence: high

Arthur sees beside the hermit a fair Child in an alb with a shining gemmed golden crown and a beautiful Lady, who takes the Child onto her knees, kisses Him, and calls Him her Father, Son, Lord, and guardian.

The Lady addresses the Child as her Father, her Son, her Lord, and guardian of her and all the world.
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The High History of the Holy Graal XVIII. / XXII. / XXIII. / XXIV.; lines 15473-15529 confidence: medium

The Lady prayed to the Lord of the New Law for sight, then dreamed of a fair Lady delivered of a Child with “great brightness of light” like the noonday sun.

After praying to the Lord of the New Law, the Lady dreams of a fair Lady delivered of a Child surrounded by brightness like the noonday sun.
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malagasy

Madagascar Before the Conquest: The Island, the Country, and the People AND CONUNDRUMS / CHAPTER XL / MALAGASY SONGS, POETRY, CHILDREN'S GAMES, AND MYTHICAL / CHAPTER Xn.; lines 290-308 confidence: low

The next chapter list names Bonia; crocodile and dog; three sisters and Itrimobe; members of the body; the little bird; Rapeto; the lost Son of God; five fingers; earth and skies; birds choosing a king; lizards; hawk and hen; Vazimba; chameleon and lizard; serpent and frog; rice and sugar-cane; two rogues; wild hog and rat.

One listed heading is "The lost Son of God."
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Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES. / CHAPTER XII. / MALAGASY FOLK-TALES AND FABLES.; lines 10827-10961 confidence: high

The son of God comes down to earth, has Rakoriaho and Ravao as nurses, is lost, and is sought by stones, trees, people, water, beasts, living creatures, and lifeless things.

The son of God comes to earth, is lost with his nurses, and all kinds of beings and things seek him.
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The Great African Island: Chapters on Madagascar CHRISTIANITY PERSECUTED. 351 / SPREAD OF THE MOVEMENT. 353 / IMPROVED SOCIAL HABITS. 355 / CHRISTIAN INFLUENCE IN WAR. 357; lines 16931-17016 confidence: medium

The native account asks what religion stops enslavement; the answer names 'Jesus Christ, the Son of God, the Redeemer of men' and says the gospel teaches mankind 'to show mercy.'

The reported answer names Jesus Christ as the Son of God and Redeemer of men who gave the gospel to teach mercy.
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The Great African Island: Chapters on Madagascar TRIBAL DIFFERENCES. 1 15 / EXISTENCE OF DISTINCT DIALECTS. 117 / INTERMEDIATE STAGES. 1 19 / LIGHT AFFORDED BY TRADITION: 121; lines 5941-6045 confidence: medium

The beginnings of the earliest sovereigns are described as 'veiled in obscurity' and the accounts as mixed with 'fabulous legends.'

The passage reports a story deriving some chiefs from a son of God cast down to earth.
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melanesian

The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 16774-16872 confidence: high

A stone named Te atua takaretoa is regarded as male and treated reverently as a living being; a female stone called Te vatu mai'u is at Ravenga.

The male and female stones are described as giving birth to Tikopia, which is regarded as the child of their union.
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 16774-16872 confidence: high

"The stones gave birth to Tikopia which is regarded as the child of their union."

Tikopia is born from the stones, and the same stone atua later give birth to a boy and girl whose marriage begins the people of Tikopia.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23853-23988 confidence: medium

An enormous snake comes to the house, coils under the baby's net bag, smells and licks the child, leaves, and is later identified by the woman as her mother.

The snake is identified as the woman's mother and acts as a caregiver to the baby.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7414-7501 confidence: medium

Tagaro sends Suqe to an inland bottomless chasm in Araga where he rules ghosts of the dead. Tagaro on earth has human form and superhuman power, makes plain country by treading, leaves hills where he does not tread, and fathers a boy on earth.

Tagaro fathers a boy on earth; the boy learns his father is in heaven and climbs there with his mother to meet him.
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native american great lakes

Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 460-604 confidence: medium

White-Robe as a small boy makes boys cry; a supernatural child named TcaginAtowa is reared near where the Mississippi joins another stream, by a manitou lodge where supernatural beings hold council.

White-Robe is described as a supernatural child who returns to a father living on high and receives instructions from him.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 607-745 confidence: high

His father, the great manitou dwelling afar on high, rebukes him; he becomes demoralized and no longer heeds what his father taught.

White-Robe's father is identified as the great manitou dwelling afar on high, rebukes him, and is later disregarded by him.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4421-4534 confidence: medium

The chief thunderers are arranged in the western heavens with Mudje'kiwis or Wickano in the center; Wapina/makiu, Sawina/ma/kiu, Mukomais, and Wîsikapeo are also named, and Mitcinf/ski Ina'ni is called the father of the thunderers.

A named figure is identified as the father of the thunderers, and chief thunderers are arranged in a ranked heavenly order.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4536-4628 confidence: high

An invisible bird enters a woman's womb and causes pregnancy; the boy later reveals supernatural origin by avoiding ordinary play, gazing at the western sky, and prophesying rain because of knowledge from above.

A bird invisibly enters a woman's womb, causing pregnancy; the boy later shows supernatural signs and connection with the sky.
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native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1565-1669 confidence: high

A twelve-year-old daughter is secluded at puberty over a hill for twelve days without food or drink in order to dream; she dreams of the sun and is warned not to look at the sun or she will have to live with it. A note identifies the custom as puberty seclusion.

The girl dreams of the sun, becomes pregnant after looking at it according to the note, leaves to live with the sun, and Nenebuc is called the child of the sun.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9261-9366 confidence: medium

Hinon's coming brings hard rain; the boy goes into the storm, returns dry, says he will leave with his father, disappears, and is said to thunder in a young man's voice.

The boy calls Hinon his father, leaves with him, is never seen again, and is said to thunder in a young man's voice.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16093-16194 confidence: high

The boy grows rapidly, vanishes during a storm, returns, and tells his grandmother that Hinon is his father, that Hinon took him home, and that his mother was in the grave.

The boy says Hinon is his father, makes thunder-like noise to help him, and later stays with Hinon through the winter.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT; lines 1078-1174 confidence: medium

Seneca and other Iroquoian gods are described as human in form and feeling yet divine; divine organization mirrors human organization; gods and humans descend from an original first parent; the first divine ancestor is self-existing and the first man is made by divine Powers.

The passage states that gods and humans derive descent from an original first parent, that the first divine ancestor is self-existing, and that the first man is the creature of divine Powers.
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siberian

Aboriginal Siberia - A Study in Social Anthropology CHAPTER III / PALAEO-SIBERIANS / SOCIAL OKGANIZATION / SOCIAL OKGANIZATION 47; lines 3210-3305 confidence: medium

Orators addressed the assembled tribe; the watchword Urui rang out; orators called on Aiy-toyon, god of the allies and father of all the Yakut, from his milk-white throne; the eagle toyon-kyl is named as symbol of the confederation.

Council orators call on Aiy-toyon, described as the god of the allies and father of all the Yakut, to hear them from his milk-white throne.
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Aboriginal Siberia - A Study in Social Anthropology CHAPTER III / PALAEO-SIBERIANS / SOCIAL OKGANIZATION / SOCIAL OKGANIZATION 47; lines 3728-3752 confidence: medium

A footnote identifies Bukha-Noin-Baobai as 'Father-Master-Ox', the most popular western Khan, progenitor of a Buryat tribe, and second son of Budurga-Sagan-Tengeri, in connection with Tengris or heaven-gods.

The footnote describes Bukha-Noin-Baobai as progenitor of a Buryat tribe and as the son of Budurga-Sagan-Tengeri, who is associated with Tengris or heaven-gods.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 14408-14501 confidence: high

Kors-Torum, the Creator, is higher than Yanykh-Torum, progenitor of all gods, unrevealed to humans, and known only through lesser gods.

Kors-Torum is the Creator and progenitor of the gods, does not reveal himself to humans, and is known through lesser gods; he sends his eldest son Yanykh-Torum to earth.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5608-5700 confidence: medium

The woman and Sun-Man live together and have a son and two more children; later he tells her to go back to her native country with the children, promising food and shelter during the journey.

The older wife and Sun-Man live together and have a son and two additional children.
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armenian

Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4151-4244 confidence: high

Aramazd is named principal god, Architect of the Universe, Creator of Heaven and Earth, and father of the other gods; his Navasard festival includes sacrifice of white goats, horses, and mules and blood in gold and silver goblets; sanctuaries are named at Ani and Bagavan.

Aramazd is father of the other gods; Mihr and Anahit are named as his son and daughter, and Astghik is Anahit’s sister.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4351-4460 confidence: high

In Armenian epics, immortals remain in the background while legendary heroes are prominent and are attributed divine descent, tracing Armenian origins to gods.

The passage says poets attribute divine descent to legendary heroes and trace the origin of the Armenian race to the gods.
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Armenian Legends and Poems THOU ART SO SWEET / THE WANDERING ARMENIAN TO THE SWALLOW / THE CHRIST-CHILD / HAPPINESS; lines 3883-3913 confidence: medium

“Father,” I cried, “where is Joy’s dwelling-place?” He said, “I also do not know, my child.”

The speaker addresses God as Father, and God replies to the speaker as “my child.”
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caucasian

Caucasian Folk-Tales SOSRYQO 195 / CHAMYTS, SOSRYQO, URYSMAG 197 / URYSMAG AND SOSRYQO 199 / THE BIRTH OF SATANA 203; lines 8922-9002 confidence: medium

Uastyrdji goes to Satna, lies beside her briefly, sends her his horse and hound, and flies back to heaven.

Uastyrdji visits Satna after death, lies beside her, sends horse and hound, flies back to heaven, and Satna is later found to have borne a maiden, foal, and hound.
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Caucasian Folk-Tales THE BIRTH OF BATRAS 185 / THE DEATH OF CHAMYTS 187 / GOD SLAYS BATRAS 189 / SOSRYQO 193; lines 8528-8610 confidence: medium

Satana is called a good wife; the angels say they would take her as beloved; the note glosses the word as helper or messenger of God.

Uastyrdji’s action makes the stone fertile, leading to Sosryqo’s birth; the nearby note identifies angels as helpers or messengers of God, though it does not explicitly define Uastyrdji in that note.
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Caucasian Folk-Tales THE GREY WOLF 179 / THE BIRTH OF BATRAS 185 / THE DEATH OF CHAMYTS 187 / GOD SLAYS BATRAS 189; lines 8361-8493 confidence: medium

God says, “Now I have killed my own son,” and orders the angels who complained of Batrás to carry his body to the Sopia cave.

God says he has killed his own son and later addresses Batrás as 'my son.'
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2137-2265 confidence: medium

Yen Hui proposes being inwardly straight, outwardly crooked, and completed after ancient models; he describes servants of God, servants of man who bow and kneel, and servants of the sages of old who speak ancient words.

Yen Hui says that one who is a servant of God knows that the Son of Heaven and himself are equally children of God.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8394-8532 confidence: medium

Tzŭ Sang Hu recounts Lin Hui fleeing Kuo, casting aside valuable regalia and carrying his child; Lin Hui says the regalia involved money, while the child was from God.

Lin Hui abandons valuable regalia while fleeing and carries his child, explaining that the regalia concern money while the child is from God.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 confidence: medium

Heaven and earth are called father and mother of all things; union gives shape, dispersal renews the original condition; perfect body and vitality are called “fit for translation,” with a note comparing this to Enoch.

Heaven and earth are called father and mother of all things, whose union produces shape.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk GODS AND SPIRITS 111 / NATURE MYTHS 113 / NATURE MYTHS / FIG. 30.; lines 6062-6114 confidence: medium

A Malayan story says the sun and moon are women with stars as children; they agree to eat the children, the sun's stars perish, the moon hides hers, and the sun chases and bites the moon, explaining eclipses and the stars' dawn/night visibility.

The cited Malayan story says the sun and moon are women and both have stars as children.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk GODS AND SPIRITS 111 / NATURE MYTHS 113 / NATURE MYTHS / FIG. 30.; lines 6062-6114 confidence: medium

M.H. 33 says some men report the moon and sun did not quarrel before the sun gave birth; the sun asked the moon to hold her daughter while she washed, but the child burned him and he let her fall to earth.

In M.H. 33, the sun's daughter burns the moon when he tries to hold her, and he lets her fall to earth.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk INHERITANCE 107 / HAUSA SUPERSTITIONS / CHAPTER VI. / GODS AND SPIRITS 111; lines 5863-5954 confidence: medium

Gajjimare may be represented by the water-serpent killed in the Daura legend; it is sometimes said to be Uwardowa’s husband and Kuri’s father. Other rainbow names are Masharua, water drinker, and Bakkan gizzo, spider’s bow.

Gajjimare is sometimes said to be Uwardowa’s husband and Kuri’s father.
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persian

Persian Literature, Volume 1 Zal, the son of Sam; exposure on Alberz, Simurgh fosterage, and return confidence: high

Sam leaves the mocked child on Alberz, but the Simurgh pities him on the rock and carries him to its own habitation.

A child marked by an unusual bodily sign is rejected by humans but rescued and nourished by a powerful nonhuman fosterer.
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 6072-6219 confidence: high

A cited revelation on resurrection and future existence describes Mashya and Mashyoi's food sequence from water to meat and a later reverse abstention culminating in water and then ten years without food before Soshyans.

Soshyans is identified as the third divine son of Zoroaster and as the Messiah of Zoroastrianism in connection with the resurrection passage.
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The Shahnama of Firdausi, Vol. I FARIDIJN 205 / FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243; lines 11506-11669 confidence: high

The counsellors say animals care for their young, accuse Sam of breaking covenant with God and casting away an innocent because of white hair, and tell him to seek the child in penitence.

The child is cast away because of white hair, is called a fosterling of God, survives heat and cold, and is fostered by the Simurgh.
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san

Specimens of Bushman Folklore THE MANTIS IN FORM OF A HARTEBEEST. / THE MANTIS ASSUMES THE FORM OF / A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5; lines 1319-1496 confidence: medium

"\ffaunu-tsqxait was a son of the Mantis."

The child is explicitly a son of the Mantis and acts on an errand for his father before being killed by the baboons.
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Specimens of Bushman Folklore WHAT THE STAES SAY, AND A PEAYER / TO A STAE. / WHAT THE STAES SAY, AND A PRAYER / TO A STAR.; lines 2882-3010 confidence: medium

Dawn's-Heart is identified as Jupiter; he has a daughter identified with a neighboring preceding star, calls her his heart, swallows her, later spits her out grown, and she becomes another female Dawn's-Heart who emits another Dawn's-Heart-child.

Dawn's-Heart, identified as Jupiter, has a daughter star whom he calls his heart, swallows, later spits out grown, and who then emits another Dawn's-Heart-child.
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Specimens of Bushman Folklore WHAT THE STAES SAY, AND A PRAYER / TO A STAR. / THE SON OF THE WIND. / THE SON OF THE WIND.; lines 3012-3149 confidence: medium

The son of the Wind rolls a ball to another child and calls him by name; the other child replies 'comrade' because he does not know the Wind-child's name.

The Wind appears as a child with a mother, and his posture affects the weather. Another household also includes mother and father roles around the event.
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sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER I / Chapter II / Chapter III / CHAPTER IV; lines 2432-2479 confidence: medium

Compare expressions attributed to Christ: 'I and My Father are One,' 'I am in the Father and the Father in Me,' and 'ye in Me and I in you.'

The attributed Johannine expressions state oneness between Christ and the Father and mutual indwelling involving Christ, the Father, and believers.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXVII / THE JAPJI 2II / XXVHI 2 / THE JAPJI; lines 15032-15098 confidence: high

“One Maya in union with God gave birth to three acceptable children.”

Maya in union with God gives birth to three children, who perform creation, provision, and destruction.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVI / XXXVII / THE JAPJI / XXXVIII; lines 15287-15518 confidence: medium

“The air is the guru, water our father, and the great earth our mother”; day and night are two nurses who set the whole world playing.

Air, water, earth, day, and night are assigned kinship or caregiver roles toward the world.
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slavic

Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 7102-7228 confidence: medium

Prince Ivan reaches the dwelling of the Sun's Sister, who receives him, gives him food and drink, and treats him as if he were her own son.

The Sun's Sister receives Prince Ivan, feeds him, and treats him as if he were her own son.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIV.--FATE. / XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS. / XLVII.--THE ORIGIN OF MAN.; lines 7950-7964 confidence: medium

"On the earth fell a drop of sweat: the drop became alive, and here you have the first man."

A drop of God's sweat becomes alive as the first man, who is then called God's kin.
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The Epic Songs of Russia THE ELDER HEROES. / THE CYCLE OF VLADIMIR, OR OF KIEF. / THE CYCLE OF NOVGOROD. / APPENDIX.; lines 578-682 confidence: medium

The passage says Aryan mythologies begin in phenomena of Nature, personified as gods; divine attributes later become independent personages called sons and grandsons, and Nature-myths become localized in places, events, and persons.

The passage describes attributes of divided gods becoming independent personages called sons and grandsons of the gods.
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inuit

Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16372-16445 confidence: medium

A mistreated barren wife leaves in winter, is taken by the moon-man to his home, returns in spring, becomes pregnant, gives birth to a son, and the son is later taken by the moon-man.

A barren wife is taken to the moon-man's home, returns in spring, becomes pregnant, gives birth to a son, and the son is later taken by the moon-man.
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The Central Eskimo VISITING. / SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD).; lines 6945-6988 confidence: high

Hall's Frobisher Bay/Nugumiut statement reports Anguta as Supreme Being and creator of earth, sea, and heavenly bodies; Sidne as his daughter and a secondary female divinity who created living animal and vegetable things, protects the Inuit, and receives supplications, offerings, rites, and observances.

Hall's account identifies Sidne as the daughter of the Supreme Being Anguta.
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nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 770-930 confidence: high

"Chimalipan was a virgin when she brought forth the adviser of battles."

The hymn says Chimalipan was a virgin when she gave birth to the adviser of battles, and the notes identify the child with Huitzilopochtli and cite divine impregnation in another myth.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY.; lines 2354-2466 confidence: medium

Teucontlipaca is glossed as upon the thorn bush; Brinton proposes “upon the son of the goddess,” adding that Centeotl, god of maize, was especially the son of Teteunan.

Brinton proposes a reading involving the son of the goddess and identifies Centeotl, god of maize, as the son of Teteunan.
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shan

Shans at Home, With Two Chapters on Shan History and Literature AN OLD SHAN STATE IN SOUTHERN CHINA / THE NGAI-LAO KINGDOM / I4 THE NORTHERN SHANS / THE MAO KINGDOM; lines 1101-1216 confidence: medium

The dragon princess says she will lay an egg from which Hkun-ai's child will hatch and tells him to nurse the child with milk that will ooze from his finger when he thinks of her; she lays the egg, returns to dragon country, and Hkun-ai covers it with dry leaves until it hatches.

The child is to be nursed on milk that appears from Hkun-ai's finger whenever he thinks of the dragon princess.
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Shans at Home, With Two Chapters on Shan History and Literature THE NGAI-LAO KINGDOM / I4 THE NORTHERN SHANS / THE MAO KINGDOM / THE BABY; lines 1842-1959 confidence: medium

The baby is said to have human parents plus spirit father Paw-Hpan and spirit mother Meh-Hpan, who guard him so bad spirits do not come near.

The baby is said to have a spirit father and mother in addition to human parents, and these spirit parents guard him from bad spirits.
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arctic inuit

The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 8086-8195 confidence: medium

Ningiu becomes sick during starvation, foretells that after his death Kudlu will catch his first ground-seal and first whale, then dies and is buried; the family stays in the tent for three nights.

Ningiu, near death, predicts Kudlu's first ground-seal and whale and the end of need; after Ningiu's death Kudlu catches both.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa INDEX / INDEX / INDEX / INDEX; lines 24374-24560 confidence: low

Stars are listed as children of the moon; the sun is listed as husband of the moon and worshipped as a manifestation of God.

The index identifies the sun as husband of the moon, stars as children of the moon, and the sun as worshipped as a manifestation of God.
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kimbundu

Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA. / NA NZUA DIA KIMANAUEZE. / NA NZUA DIA KIMANAUEZE.; lines 2694-2818 confidence: high

Lukala says that when the queen gives birth, a girl will be his wife and must be brought to him, while a boy will be his friend or namesake. Na Kimanaueze assents, and Lukala disappears.

Lukala specifies that the unborn child must be brought to him, as wife if female or friend/namesake if male; later he demands the grown son in dreams.
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korean

Corea, the Hermit Nation THE OLD KINGDOM OF CHO-SEN. 17 / CHAPTER III. / THE PUYU RACE AND THEIR MIGRATIONS. / COBEA.; lines 853-873 confidence: medium

"Alas ! shall I, who am the child of the Sun, and the grandson of the Yellow River, be stopped here powerless by this stream."

The youth calls himself child of the Sun and grandson of the Yellow River while facing the river barrier.
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maya

The Maya Chronicles I. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 2645-2740 confidence: high

Zuiven is named as the uppermost heaven, abode of the Creator Hometeuctli, father of Quetzalcoatl, and place of Quetzalcoatl’s first divine birth.

Quetzalcoatl is described as born as a divinity in the uppermost heaven, son of Hometeuctli, virgin-born, and youngest born of Iztac Mixcohuatl in the Seven Caves account.
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micronesian

The Caroline Islands: Travel in the Sea of the Little Lands VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX; lines 10977-11044 confidence: medium

Other fays return skyward and speak against the elopement; Loth, the fairy mother, angrily appears in a vision and orders her daughter to meet her at Bulual in seven days for account and penance before receiving powers and forgiveness.

Loth, the fairy mother, becomes angry at her daughter's love for a mortal, appears in a vision, orders a meeting and penance, and promises powers and forgiveness.
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