Motif

Miraculous Child

miraculous_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.

2,191 occurrences

91 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: high

Kapila is reported as a great rishi or ancient sage, a descendant of Manu, and endowed at birth with knowledge, virtue, freedom from passion, and supernatural power.

Kapila is said to have been endowed with knowledge, virtue, freedom from passion, and supernatural power at the time of his birth.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 602-743 confidence: high

"Human mother never bore her... From the Altar sprang the maiden"; her brother, armed with bow and arrows, "sprang from Sacrificial Fire."

The princess is said to have sprung from the Altar without a human mother, and her brother is said to have sprung from Sacrificial Fire.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2143-2275 confidence: medium

Aswapati, king in the Madras country, is faithful to Brahma, righteous, loved by people and hermits, and childless in old age.

Aswapati has no child and undertakes vows, penance, rites, hymns, oblations, and fasting until the goddess smiles on the rite.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 confidence: high

The Prayer-Maiden blesses Aswapati's rites, sacrifices, penance, and conduct, and invites him to ask a boon from the Ancient Sire.

Aswapati performs rites and penance for offspring; the Prayer-Maiden grants a boon from Swayambhu, and Savitri is born and named as the gift of that boon.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 confidence: high

The Prayer-Maiden blesses Aswapati, says penance and sacrifice move immortal powers, invites a boon, hears his request for offspring, and says Swaymbhu wills a noble daughter for his line.

Aswapati's rites, sacrifices, and penance precede the Prayer-Maiden's divine boon from Swaymbhu, after which a daughter is born and ritually named.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4643-4671 confidence: medium

Bhishma says Pritha cast Karna away in sorrow and shame, and that a driver, not his father, nursed him.

Bhishma says Pritha cast Karna away in sorrow and shame, and that a driver, not his father, nursed him.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4649-4677 confidence: medium

Bhishma says Pritha cast Karna away in sorrow and shame, and that a driver, not his father, nursed him.

Bhishma says Pritha cast Karna away and that a driver, not his father, nursed him.
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Maha-bharata BOOK VIII / BHISHMA-BADHA / BOOK IX / DRONA-BADHA; lines 4824-4964 confidence: low

Drupad has a gold umbrella; Matsya's king has bright-bay horses; the warriors' standards include Drona's water-jar, Yudhishthir's moon and stars, Bhima's lion, Nakula's deer, Sahadeva's swan, Abhimanyu's peacock, and Ghatotkacha's vulture.

Drona's sign is explained by the statement that tender infant Drona rested in a water-jar.
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Maha-bharata BOOK VIII / BHISHMA-BADHA / BOOK IX / DRONA-BADHA; lines 4830-4970 confidence: medium

Opening martial display: Drupad and Matsya’s king appear, and several warriors’ standards are listed, including Drona’s water-jar, Yudhishthir’s moon and stars, Bhima’s lion, Nakula’s deer, Sahadeva’s swan, Abhimanyu’s peacock, and Ghatotkacha’s vulture; Drona is said to have rested in a water-jar as an infant.

Drona’s war sign is a water-jar, and the passage says he rested in a water-jar as a tender infant.
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The Hymns of the Rigveda, Complete 2 Volumes ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557; lines 78288-78469 confidence: medium

Agni is introduced as a tender Youngling who does not drink his Mothers' milk; one without an udder bore him, and he suddenly grew strong.

The Agni hymn describes a tender Youngling who does not drink his Mothers' milk, is born from one without an udder, and suddenly grows strong.
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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 70338-70489 confidence: medium

A woman brings forth; an infant appears; wondrous plants spring up; rivers run to him, and he becomes their master and lord.

A woman brings forth, an infant appears, plants immediately spring up, rivers run to him, and he becomes their master and lord.
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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 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 28965-29104 confidence: medium

The note says stanzas 8-10 are obscure and reports Sayana's explanation: Purukutsa's wife propitiated the Seven Rishis and, by the favor of Indra and Varuna, obtained Trasadasyu. The stanzas say sacrifice or oblations to Indra-Varuna gained or received King Trasadasyu, a demi-god and foeman-slayer, and also request a daily Milch-cow.

A note reports that Purukutsa's wife propitiated the Seven Rishis and, by the favor of Indra and Varuna, obtained Trasadasyu; the stanza says Trasadasyu was gained by sacrifice and calls him a demi-god.
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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 75013-75164 confidence: high

Parsu, daughter of Manu, bore a score of children at one birth; her portion was bliss though the burden caused grief.

Parsu, daughter of Manu, bears twenty children at one birth, and the birth is framed with both grief from the burden and bliss as her portion.
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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 9772-9951 confidence: medium

In the great rite a wise dame called the Nasatyas; they heard the weakling's wife and gave her a son, Hiranyahasta.

After a ritual call, the Nasatyas give a son, Hiranyahasta, to the weakling's wife.
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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 26758-26927 confidence: high

His mother hid Indra as a reproach; then “up he sprang himself” and “filled, as soon as born, the earth and heaven.”

Indra’s mother hides him as a reproach, but he springs up, assumes his vesture, and fills earth and heaven as soon as born.
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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 THIRD. / HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347; lines 22578-22726 confidence: medium

Indra drinks Soma as soon as born in highest heaven, pervades earth and heaven, supports the singer, and slays Ahi, who is couched around the waters.

Indra is said to drink Soma as soon as born in highest heaven, followed by descriptions of pervading earth and heaven and supporting the singer.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5828-5989 confidence: high

“tracked thee like a thief lurking in dark cave with a stolen cow”; waters feed the growing Babe born in the womb, the seat of Law.

Agni appears as a growing Babe fed by waters and born in the womb; he is also born living from dry wood and grows in herbs, mothers, and babes.
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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 64048-64185 confidence: medium

The Singer travels over the fleecy sieve, the Tawny Steer bellows in wooden vats, hymns kiss the Child, Soma assumes the rays of Sirya as a robe, spins a triply-twisted thread, comes as Women’s Consort, is King of rivers and Lord of heaven, and is pressed with stones through fleece.

Soma is called a Child, Babe, and new-born Infant, and the Sisters Seven or Mothers stand around him; notes identify the seven with rivers.
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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 30582-30753 confidence: medium

Agni shears field and wilderness like a herd crops grass, has flashing teeth and a golden beard, is borne by a Mother, receives oil, and is asked to grant fame, splendour, and intelligence.

Agni is said to be produced by a Mother explained as the lower fire-stick, and later brought to life by kindling-sticks as a newborn infant.
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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 addressed as a form of lustre springing from lightning when Varuna and Mitra saw him; his one birth occurred when Agastya brought him hither from his stock.

Vasishtha’s origin is described through divine parents, Urvasi or the Apsaras, a fallen drop, lotus-blossom, lightning-like form, sacrifice, and a pitcher.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH.; lines 66615-66775 confidence: medium

Agni is born as Child of Earth and Heaven, placed among plants, called Brilliant Babe, subdues night, and comes roaring from his Mothers.

Agni is addressed as a Brilliant Babe and compared to a noble infant nurtured by his Mother.
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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 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 See Aranyaka, I, 4, 2. / KEITH Q / ADHYAYA 4, / ADHYAYA 5.; lines 99736-99822 confidence: low

The note reports a reading, "Then came the eagle," and Sieg's reconstruction in which Indra before birth desires lordship, the gods try to prevent and restrain him, and he escapes by the eagle's aid; the note says this is ingenious but not proved.

A reported reconstruction says Indra desires lordship before birth, is opposed by the gods, and escapes with the eagle's aid.
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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 33093-33210 confidence: medium

The hymn says one draws forth power with song; Agni is described as a Princedom or Prince on holy grass, a victory-bringing Priest, “The Mighty Child,” and “the undecaying Youth set in the midst of plants.”

Agni is called the Mighty Child, undecaying Youth, and Child of the Waters, and is placed among sacred grass, plants, and waters.
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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) X, 31- MIXED CASTES. 409 / X, 40. MIXED CASTES. 411 / X, 48. MIXED CASTES. 413 / X, 67. MIXED CASTES. 417; lines 28052-28147 confidence: medium

Through the power of seed, sons born of animals became honoured and praised sages; therefore seed is declared more important.

The passage states that sons born of animals became honoured and praised sages through the power of seed.
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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 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.

Before conception, the promised son is specified as mighty and illustrious and as bearing Amrita-made earrings and an invulnerable celestial coat of mail.
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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

Radha has the box seized; Adhiratha opens it and sees a boy resembling the morning Sun, furnished with golden mail and ear-rings.

The infant resembles the morning Sun, wears golden mail and ear-rings, and is described as of celestial form and divine origin.
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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

Adhiratha and his wife Radha come to the Ganga; Radha, though unable to obtain a son, sees a protective, unguent-decked box drifting in the current.

Radha and Adhiratha are sonless; Adhiratha interprets the discovered infant as sent by the gods, and Radha adopts him according to ordinance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI / SECTION CCLXXII; lines 53486-53528 confidence: medium

Tashtri creates Sita, desiring to make her Rama's beloved wife.

Tashtri creates Sita with the intention that she be Rama's beloved wife.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 53352-53435 confidence: high

The Lord is born from Aditi as son of Kasyapa after a thousand-year superhuman conception and appears as a dwarf with staff, water-pot, matted locks, sacrificial thread, and sacred emblem.

The Lord is born from Aditi after a thousand-year superhuman conception and appears as a dwarf with sacred/ascetic markers.
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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 CCLXXXVIII / SECTION CCLXXXIX / SECTION CCLXL / SECTION CCLXLI; lines 55213-55299 confidence: high

Aswapati asks for many sons; the goddess replies that she has spoken to the Grandsire and that, through the Self-create's favor, a daughter of great energy will be born to him.

The goddess announces a daughter of great energy; the child is born after the boon and is named Savitri because the goddess bestowed her through oblations.
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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 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 CCXXI / SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV; lines 49658-49748 confidence: high

Swaha throws Agni's semen into the lake six times on the first lunar day; it produces a powerful male child named Skanda, with six faces and multiple paired features, developing rapidly over the second, third, and fourth days.

Skanda is produced after six deposits and is described with six faces and multiple paired features, then develops with abnormal speed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV; lines 49658-49748 confidence: medium

Skanda shines like the Sun amid red clouds and lightning, takes up a great bow, roars so the three worlds fear, frightens Chitra and Airavata, holds the Nagas, and bears a dart, red-crested cock, and conch-shell.

Immediately after his rapid development, Skanda shines with solar brilliance, takes up weapons and emblems, roars, frightens beings, and restrains Nagas.
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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

At the birth of the powerful being, fearful phenomena occur: contraries are reversed, celestial regions shine, the earth rumbles, and Rishis try to restore tranquility.

Skanda's birth is accompanied by frightening phenomena, cosmic radiance, earth-rumbling, and later fear of his extraordinary power.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII; lines 49866-49898 confidence: medium

Skanda's terrible followers are introduced; male children come into being when Skanda is struck by the thunderbolt, and they steal children; strong female children are also born to him.

The passage says male children came into being when Skanda was struck by a thunderbolt and female children of great strength were also born to him.
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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

Brahmanas worship Skanda; Maharshis call him born of the golden egg, prosperous, beneficial to the universe, six nights old, acknowledged by the world, and urge him to become Indra of the three worlds.

Skanda is said to have been born only six nights earlier, yet the whole world has owned allegiance to him and he has allayed fears.
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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 CI / SECTION CII / SECTION CIII / SECTION CIV; lines 10941-11015 confidence: high

Mamata says the unborn child has studied the Vedas with six Angas and that her womb cannot contain two; the unborn child also tells Vrihaspati there is no space and asks him not to afflict him.

The child in Mamata's womb is said to have studied the Vedas with the six Angas and speaks from the womb to Vrihaspati.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 11017-11067 confidence: medium

Vali pacifies the Rishi and sends Sudeshna; the Rishi merely touches her and says she will have five glorious children named Anga, Vanga, Kalinga, Pundra, and Suhma, after whom countries and dominions will be known.

The Rishi merely touches Sudeshna and declares that she will have five glorious children with specified names.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 11070-11156 confidence: high

Parasara becomes desirous, Satyavati fears both her father and the rishi's curse, obtains a boon, and Parasara envelops the region in thick fog before satisfying his desire.

Vyasa is born to Satyavati and Parasara on a river island under exceptional circumstances involving a rishi's boons, retained virginity after childbirth, and immediate departure with his father; he becomes a powerful ascetic and divider of the Vedas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 11204-11278 confidence: medium

Vyasa tells Satyavati that the princess's son will be mighty, learned, intelligent, energetic, and father of a century of sons, but blind because of his mother; Satyavati asks for another king for the Kurus, and the first princess bears a blind son.

The children are begotten by the Rishi Vyasa in arranged encounters, their traits are foretold, Vidura is described as justice born on earth, and the sons are called celestial in splendour.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 38825-38892 confidence: high

Sagara goes to Mount Kailasa with both wives and, desiring a son, performs severe penances and Yoga until he beholds Shiva, who is described with three eyes, Pinaka, the trident, many forms, and as lord of Uma.

Sagara performs severe penances and Yoga at Kailasa because he desires a son, beholds Shiva, and receives a prophecy of future sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 38825-38892 confidence: high

Both wives become pregnant; the Vidarbha princess brings forth something shaped like a gourd, and the Sivi princess gives birth to a boy beautiful as a god.

The Vidarbha princess gives birth to a gourd-shaped object; a sky voice says its seeds, preserved in clarified-butter vessels, will yield sixty thousand sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 38895-38983 confidence: high

Sagara trusts the sky-borne instruction, places gourd divisions or seeds in clarified-butter vessels with nurses, and after a long time sixty thousand powerful sons are born by Rudra's favour.

The passage describes gourd divisions placed in clarified-butter vessels with nurses, followed after a long time by the birth of sixty thousand sons through Rudra's favour.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 15642-15732 confidence: high

Hidimva, moving with the speed of the mind, sports with Bhima until she conceives and bears a mighty son begotten by the Pandava.

Ghatotkacha is born mighty, grows into a youth in the hour of birth, and quickly becomes proficient in all weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 15734-15742 confidence: medium

Indra created Ghatotkacha by lending a portion of himself, making him a mighty car-warrior and fit antagonist of Karna because of the deadly dart Indra had given Karna.

Indra is said to create Ghatotkacha by lending a portion of himself.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXI / SECTION CLXII / SECTION CLXIII / SECTION CLXIV; lines 16146-16212 confidence: high

“Soon after his birth he fell from my lap on the breast of the mountain. By the weight of his body the mass of stone on which he fell down broke in pieces.”

Kunti recounts that soon after birth Bhima fell onto a mountain stone and broke it by the weight of his body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIV / SECTION CLXV / SECTION CLXVI / SECTION CLXVII; lines 16326-16365 confidence: high

The guest speaks of Yajnasena's daughter's self-choice, Panchala princes, births of Dhrishtadyumna and Sikhandi, and Krishna/Draupadi's birth without a woman at Drupada's sacrifice.

The passage reports and then asks for details about Dhrishtadyumna's birth from sacrificial fire and Krishna/Draupadi's birth without a woman and from the center of the sacrificial platform.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIII / SECTION CLXLIV / SECTION CLXLV / SECTION CLXLVI; lines 47071-47155 confidence: medium

The pigeon reveals itself as Agni/Vaiswanara and the hawk as Indra; Agni says they came to try Sivi and promises auspicious golden fragrant marks, fame, long rule, and a son named Kapataroman from Sivi's flank.

Agni promises that a son named Kapataroman will spring from the king's flank.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 16368-16442 confidence: high

Bharadwaja saw the Apsara Ghritachi on the Ganga bank after a wind disrobed her; desire arose and his vital fluid came out.

Drona is born from Bharadwaja's vital fluid preserved in a pot, and his name is tied to that pot.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX; lines 16445-16527 confidence: medium

Drupada courts Upayaja with homage, sweet words, and desired objects, asking him to perform rites by which he may obtain a son to slay Drona and offering ten thousand kine or other gifts; Upayaja refuses.

The desired child is requested for a specific martial purpose: to be invincible in battle and capable of slaying Drona.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX; lines 16529-16589 confidence: high

Yaja says the sacrifice's object should be accomplished because the oblation was prepared by him and sanctified by Upayaja's invocations.

The son emerges from the flames after a sanctified libation, and the daughter arises from the center of the sacrificial platform.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX; lines 16529-16589 confidence: high

Yaja pours the sanctified libation on the fire; a fiery, crowned, armored, armed child rises from the flames, roars, mounts a chariot, and the Panchalas rejoice.

The male child is born crowned, armored, and armed; a voice declares he was born for Drona's destruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 17643-17702 confidence: medium

Aurva says he heard the cries of his mother and other Bhrigu women while unborn within his mother's thigh, during Kshatriya extermination of the Bhrigus, and argues for punishment of wrongdoing.

Aurva says he heard the cries while unborn in his mother's thigh, and that his mother held him in one of her thighs when the Bhrigu women had no protector.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVIII / SECTION CLXXIX; lines 17403-17482 confidence: high

Adrisyanti follows Vasishtha; he hears Vedic recitation and she explains that she bears Saktri's child, who has been in her womb twelve years and is reciting the Vedas with the Angas.

Adrisyanti's unborn child has remained in the womb for twelve years and is heard reciting the Vedas with the Angas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVIII / SECTION CLXXIX; lines 17484-17510 confidence: medium

The queen bears the embryo for a long time; when she does not give birth, she tears open her womb with a piece of stone.

The queen carries the embryo for a long time, opens her womb with a stone when birth does not occur, and Asmaka is born in the twelfth year.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVI / SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX; lines 17513-17581 confidence: high

Women of the Bhrigu race flee to the inaccessible mountains of Himavat. One woman keeps an energetic embryo in her thigh to perpetuate her husband's race. A Brahmana woman reports this to the Kshatriyas.

A Bhrigu woman hides an embryo in her thigh to perpetuate her husband's race; the child emerges by tearing the thigh and blinds the attackers with radiant force.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI; lines 17584-17640 confidence: high

Vasishtha continues; the Brahmana lady says she did not blind the princes, but that the Bhrigu child held in her thigh for a hundred years received the Vedas in the womb and scorched their eyes by celestial energy; she tells them to pray to him.

Aurva is hidden in his mother's thigh for a hundred years, receives the Vedas in the womb, and is born by tearing open the thigh.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 17865-17914 confidence: high

Draupadi, daughter of Yajnasena/Drupada, is described as having risen from the center of the sacrificial altar and as beautiful, intelligent, lotus-eyed, faultless, and fragrant like a blue lotus for two miles.

Draupadi is said to have risen from the sacrificial altar, and Dhrishtadyumna is said to have been born armed from blazing fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 46064-46147 confidence: high

The narrator sees a vast banyan tree in the waters and a boy seated on a conch with a celestial bed attached to a bough; the boy has lotus-like or moon-like beauty, lotus-petal eyes, the Sreevatsa mark, and blazing effulgence.

A radiant boy with supernatural marks sits alone on a banyan bough over the waters after the world's destruction and speaks with authority to Markandeya.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 46148-46179 confidence: medium

Markandeya asks why the faultless lotus-eyed Being stays in the form of a boy after swallowing the entire universe, and how long he will remain there.

Markandeya asks why the Divine Being remains in the form of a boy after swallowing the entire universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII; lines 46267-46322 confidence: medium

The speaker says that as the Universal Soul he sleeps for a thousand-Yuga measure, overwhelms creatures in insensibility, remains in the form of a boy though old until Brahma wakes, and has repeatedly granted boons to Markandeya.

The deity says he remains in the form of a boy though he is old until Brahma wakes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 11436-11478 confidence: medium

Brahmanas tell Bhishma that Gandhari, daughter of Suvala, worshipped Hara/Siva and received the boon that she would have a century of sons.

Gandhari worships Hara/Siva and receives a boon that she will have one hundred sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 39184-39261 confidence: high

Lomasa identifies the Kausiki as a pure divine river, points out the hermitages of Viswamitra and Kasyapa, and says Kasyapa's son Rishyasringa was born of a hind, caused Indra to rain during drought by penance, restored crops in Lomapada's territory, and married Santa.

Rishyasringa is said to be born of a hind and nonetheless devoted to penance and holiness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 39263-39330 confidence: high

Vibhandaka goes to a large lake for penances; while washing in the water he sees Urvasi, emits seminal fluid, and a thirsty hind laps it up with the water she drinks.

Rishyasringa is conceived when a hind drinks water containing Vibhandaka's seminal fluid and gives birth to a saintly child.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 39263-39330 confidence: medium

Rishyasringa lives in the forest devoted to penances, has a horn on his head, receives his name for that reason, and has seen no man except his father.

Rishyasringa bears a horn on his head, and his name is explained by that feature.
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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

After the Sun gratifies his wish, a son known as Karna is immediately born, endowed with natural armour, bright earrings, strength, fortune, weapon-bearing excellence, and celestial beauty.

Karna is born immediately and is described as endowed with natural armour, earrings, strength, fortune, and celestial beauty.
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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

The Sun restores Pritha's maidenhood and ascends to heaven; Pritha, fearing her relatives and seeking concealment, casts the child into the water.

Pritha casts her child into water, after which Radha's Suta husband retrieves him and raises him with Radha as their own son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 11734-11795 confidence: high

Gandhari respectfully attends to the hungry and fatigued Dwaipayana; pleased, he grants her requested boon for a century of sons equal to her lord.

Dwaipayana grants a boon for a century of sons, and later asserts that his words cannot be futile before arranging the extraordinary production of the sons from the flesh mass.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 11734-11795 confidence: high

Gandhari carries her pregnancy for two years; after hearing of Kunti's radiant son, she strikes her womb in grief, producing a hard mass of flesh like an iron ball; Dwaipayana arrives by spiritual powers.

A hard mass from Gandhari's womb is cooled with water, divided into one hundred and one thumb-sized parts, placed in pots of clarified butter, and becomes the source of Duryodhana's birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 39710-39761 confidence: medium

Satyavati bears Jamadagni; he is splendid and graceful, grows in strength, excels in Vedic lore, and spontaneously gains knowledge of military art and the fourfold missile arms.

Jamadagni is born after the boon-rite and later excels in Vedic lore while gaining military art and missile knowledge without instruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 11837-11885 confidence: high

The Rishi sprinkles water on the ball of flesh and divides it while the nurse places the parts into pots filled with clarified butter.

The passage explains birth through a ball of flesh divided by a Rishi, sprinkled with water, and placed in clarified-butter pots; an excess portion is assigned to become Duhsala.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 12137-12208 confidence: medium

Pandu says that the sonless have no admittance into heaven, that he owes a debt to his ancestors, lists four human debts and their payments, and asks whether children may be begotten upon his wives as he himself was begotten by an eminent Rishi for his father.

Pandu fears that sonlessness blocks heaven and endangers his ancestors, asks about children begotten upon his wives by a precedent like his own begetting by an eminent Rishi, and receives a prophecy of sinless, fortunate, godlike progeny.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVIII / SECTION CXIX / SECTION CXX / SECTION CXXI; lines 12255-12337 confidence: high

The incorporeal voice tells Bhadra: "Rise up... I grant thee this boon. I will beget offspring upon thee," and instructs her to lie with him after the catamenial bath on the eighth or fourteenth night of the moon.

A dead husband's corpse begets seven children upon his wife after an incorporeal voice grants a boon and gives timing instructions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVIII / SECTION CXIX / SECTION CXX / SECTION CXXI; lines 12255-12337 confidence: medium

Bhadra does as directed; "the corpse of her husband begat upon her seven children viz., three Salwas and four Madras." Kunti asks Pandu to beget offspring upon her likewise by ascetic power.

Kunti asks Pandu to beget offspring upon her like Vyushitaswa by exercising the ascetic power he possesses.
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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.

Birth prophecies proclaim the children's exceptional qualities, and infant Bhima breaks a mountain rock without injury.
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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 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.

At birth, the voice predicts Arjuna's heroic prowess, conquests, aid to Kuru prosperity, and restoration of the fortunes of his race.
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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 CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 12625-12710 confidence: medium

A disembodied voice says the twins will surpass even the twin Aswins in energy and beauty; the twins are described as possessing great energy and beauty and illuminating the region.

Immediately after Nakula and Sahadeva are born, an incorporeal voice announces their future superiority in energy and beauty.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 40515-40598 confidence: high

The son of Bhrigu explains that the water had occult virtue from austerities and sacred hymns, cannot now be undone, and will cause the king to bring forth the powerful son from his own body; a further sacrifice will prevent labor trouble.

After drinking the birth-water, the king is told he must bring forth the son from his own body; the son later pierces the king’s left side and emerges while the king survives.
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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 CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 40515-40598 confidence: high

After tasting Indra’s forefinger, the boy gains strength, grows thirteen cubits, acquires sacred learning and martial science by thought, and receives the bow Ajagava, horn shafts, and an impenetrable coat of mail.

After tasting Indra’s forefinger, the boy becomes greatly strong, grows thirteen cubits, gains sacred learning and martial science by thought, and receives weapons and armor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIV / SECTION CXXV / SECTION CXXVI / SECTION CXXVII; lines 40621-40679 confidence: medium

The priest prescribes setting up a sacrifice in which Somaka must sacrifice Jantu; Jantu's fat will be offered in fire to the gods, the mothers will smell the smoke and bear strong sons, and Jantu will be born again to the same mother with a gold mark on his back.

The mothers are to smell smoke from the sacrificial offering and then bear numerous strong sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIV / SECTION CXXV / SECTION CXXVI / SECTION CXXVII; lines 40621-40679 confidence: medium

The priest prescribes setting up a sacrifice in which Somaka must sacrifice Jantu; Jantu's fat will be offered in fire to the gods, the mothers will smell the smoke and bear strong sons, and Jantu will be born again to the same mother with a gold mark on his back.

The priest says reborn Jantu will bear a gold mark on his back.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIX / SECTION CXXX / SECTION CXXXI / SECTION CXXXII; lines 40947-41012 confidence: high

The embryo addresses Kahoda during night reading, says the recitation is incorrect, and states that even in the fetal state he knows the Shastras and the Vedas with their branches.

The embryo speaks from the womb, corrects his father's recitation, and says he is versed in the Shastras and Vedas while still fetal.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIX / SECTION CXXX / SECTION CXXXI / SECTION CXXXII; lines 40947-41012 confidence: medium

Angered by the unborn child's speech, Kahoda curses him to be crooked in eight body parts; the child is born crooked and becomes known as Ashtavakra.

Kahoda curses the child while still in the womb to be crooked in eight parts, and the child is born crooked and known as Ashtavakra.
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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 CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 40682-40737 confidence: high

The priest officiates in the sacrifice where Jantu is the victim; the mothers snatch the child, cry, hold his right hand, and the priest pulls him away.

Jantu is killed as the sacrificial victim and later born again as eldest son to his former mother, bearing a golden mark.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 40682-40737 confidence: high

The priest kills the son and makes a burnt offering of his fat; when the mothers smell it they fall down and then all become pregnant.

After the burnt offering, all the women become pregnant and bear a full century of sons to Somaka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 13181-13233 confidence: high

Vaisampayana says Gautama had a son named Saradwat, born with arrows in hand, who preferred the science of weapons and acquired weapons through austerities.

Saradwat is described as born with arrows in hand and naturally inclined to the science of weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 13181-13233 confidence: high

Saradwat's bow and arrows slip from his hand; he resists the temptation, but his agitation causes unconscious emission. The fluid falls upon a clump of heath, divides into two parts, and twin children spring from it.

Saradwat's vital fluid falls on a clump of heath, divides into two parts, and produces twin children.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVIII / SECTION CXXIX / SECTION CXXX / SECTION CXXXI; lines 13236-13322 confidence: high

The Rishi held the fluid in a vessel called a drona, and Drona sprang from the fluid preserved in that vessel.

Drona springs from Bharadwaja's vital fluid preserved in a vessel called drona, and later identifies himself as born from Bharadwaja but not in a woman's womb.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVIII / SECTION CXXIX / SECTION CXXX / SECTION CXXXI; lines 13236-13322 confidence: high

Aswatthaman neighed like the celestial steed Ucchaihsravas, and an invisible being said the child would be known as Aswatthaman because his horse-like voice had been heard all around.

Aswatthaman neighs like a celestial horse at birth, and an invisible being in the skies declares the name that corresponds to the sound.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV / SECTION CXXXV; lines 41324-41394 confidence: medium

Bharadwaja recounts Valadhi's grief, penance for an immortal child, the gods' refusal of divine immortality, and the condition that the son's life depend on an instrumental cause; Valadhi chooses mountains.

Valadhi performs severe penance for an immortal child; the gods permit conditional life dependent on an instrumental cause, and Medhavi's life is tied to mountains.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 13950-14034 confidence: medium

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 born of Pritha in maidenhood, begotten by the Sun, and appears with natural mail and earrings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 14049-14109 confidence: high

Duryodhana rises in wrath and says might is the cardinal virtue of a Kshatriya and heroic lineage is often unknown; he cites fire from waters, the thunderbolt from Dadhichi's bone, Guha's disputed parentage, Kshatriyas becoming Brahmanas, Drona born in a waterpot, Kripa from heath, and the Pandavas' births.

Karna is described as sunlike, bearing auspicious marks, and born with natural mail and ear-rings; Kunti recognizes him as her son by these signs, while Duryodhana argues that heroic origins may be obscure or extraordinary.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 2447-2486 confidence: high

The Rakshasa, after hearing from the god of fire, “assumed the form of a boar” and carried Pauloma away; the child in her womb dropped forth and was named Chyavana.

Chyavana drops from the womb during the abduction, shines like the sun, and his splendour is said to rescue Pauloma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION L / SECTION LI / SECTION LII / SECTION LIII; lines 33889-33959 confidence: medium

Bhima, king among the Vidarbhas, is described as heroic and virtuous but childless; desiring offspring, he and his queen respectfully receive the Brahmarshi Damana.

Bhima is childless and seeks issue; after he and his queen honor Damana, the rishi grants them a daughter and three sons as a boon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION L / SECTION LI / SECTION LII / SECTION LIII; lines 5434-5492 confidence: medium

Vasuki tells his sister she was bestowed on Jaratkaru to protect their relatives; he says Astika will end the sacrifice, citing the Grandsire, and asks her to solicit her son for protection.

Vasuki says Astika, his sister's son, will put an end to the sacrifice and asks that the son be solicited for protection; he attributes this knowledge to the Grandsire.
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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 LVII / SECTION LVIII / SECTION LIX / SECTION LX; lines 5900-5957 confidence: high

Sauti says Janamejaya was installed in the snake-sacrifice; Krishna-Dwaipayana goes there and is described as born on an island of the Yamuna to the virgin Kali and Parasara.

Vyasa is born on the Yamuna and immediately develops his body by will and masters the Vedas and histories.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6216-6309 confidence: medium

The river Suktimati flows by Vasu's capital; the life-endued mountain Kolahala attacks her; Vasu stamps the mountain and frees the river; Kolahala begets twins on Suktimati; she gives them to Vasu, who makes the son his general and marries the daughter Girika.

A life-endued mountain begets twin children on a river, and the river gives the twins to Vasu after he frees her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6311-6396 confidence: high

Adrika, a high-ranking Apsara transformed by a Brahmana's curse into a fish in the Yamuna, approaches and swallows Vasu's semen.

A cursed Apsara in fish form swallows Vasu's semen, is caught after ten months, and a male and female human child emerge from the fish's stomach.
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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

Satyavati conceives through Parasara while her virginity remains unsullied, bears the child the same day on an island in the Yamuna, and the child leaves for asceticism after promising to appear when remembered.

Vyasa is born and immediately turns to asceticism with a promise to appear when remembered; the Suta is born with natural armor and earrings.
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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

Satyaki and Kritavarma are born from Satyaka and Hridika; Bharadwaja's seed kept in a pot develops into Drona.

The passage presents several births outside ordinary childbirth: Drona from a pot, Kripi and Kripa from reeds, Dhrishtadyumna from sacrificial fire, and Draupadi from a sacrificial altar.
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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

Dhrishtadyumna is born from sacrificial fire, with the splendour of Agni and bow in hand, for the destruction of Drona.

Dhrishtadyumna is born from sacrificial fire with bow in hand and for the destruction of Drona.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 6645-6723 confidence: medium

Indra consults Narayana about descent from heaven; the dwellers in heaven become incarnate on earth to destroy Asuras and benefit the three worlds, take birth among Brahmarshis and royal sages, slay hostile beings, and cannot be killed in infancy.

The incarnate celestials are said to be so strong that hostile beings could not slay them even in infancy.
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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

Kumara/Kartikeya is described as the son of Agni, born in a forest of reeds, reared by Krittika and others, and followed by three brothers.

Kumara/Kartikeya is the son of Agni, born in a forest of reeds, and reared by Krittika and others.
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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

Bhrigu emerges from Brahman's breast; Sukra becomes a planet, regulates rain and calamities, divides himself in two, and guides Daityas and gods; the Bhrigu line continues through Chyavana, Arushi, Aurva, Richika, Jamadagni, and Rama.

Bhrigu emerges from Brahman's breast and Aurva emerges from Arushi's thigh; Chyavana is also described as emerging from the womb in anger.
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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

Drona, son of Bharadwaja, is described as not born of any woman and as sprung from a portion of the celestial Rishi Vrihaspati; he is skilled in weapons and the Vedas.

Drona is explicitly said to be not born of any woman and to have sprung from a portion of Vrihaspati.
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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 LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 7628-7674 confidence: medium

Menaka goes to the bank of the river Malini in a valley of the mountains of Himavat, gives birth to the daughter, leaves the newborn on the river bank, and goes away.

Menaka leaves the newborn on the river bank; vultures or Sakuntas surround the infant and protect her from harm, and predators do not kill her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 7766-7809 confidence: high

Dushmanta leaves the asylum after promises to Sakuntala; Sakuntala bears a boy of immeasurable energy, and at three the child is fire-like in splendour and full of virtues.

The child is described as immeasurably energetic, fire-like in splendour, auspiciously marked, rapidly growing, and capable at six years old of restraining powerful wild animals.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 7895-7942 confidence: medium

Sakuntala says she bore the child in her womb for full three years and reports a sky utterance that he would perform a hundred horse-sacrifices.

The child is said to have been borne for three full years, to have a sky-borne prophecy of performing a hundred horse-sacrifices, and to be unusually grown and strong.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 28787-28836 confidence: high

Drona says the Pandavas will return in anger and take vengeance; he also says that after he deprived Drupada of his kingdom, Drupada performed a sacrifice to obtain a son who would slay Drona, aided by Yaja and Upayaja.

Drupada performs a sacrifice and obtains Dhrishtadyumna and Krishna from the sacrificial fire/platform; Dhrishtadyumna is born armed and described as celestial in origin.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 9795-9878 confidence: medium

Bharata has nine sons by three wives, is displeased that none resemble him, and their mothers slay them; he then performs a great sacrifice and through Bharadwaja's grace obtains Bhumanyu, whom he installs as heir-apparent.

After Bharata's nine sons are slain and procreation is described as vain, Bharata performs a great sacrifice and obtains Bhumanyu through Bharadwaja's grace.
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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

Dhritarashtra has a hundred sons by Gandhari because of Dwaipayana’s boon; Pandu has Kunti and Madri as wives; while hunting he sees a mating deer that is actually a Rishi in deer form.

Dhritarashtra has a hundred sons by Gandhari because of Dwaipayana’s boon.
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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

Abhimanyu is called the family’s perpetuator; he marries Uttara, who bears a dead six-month child; at Vasudeva’s command Kunti takes the child, Vasudeva revives the premature child burned by Aswatthaman’s weapon-fire, gives him strength, and names him Parikshit because he is born in an extinct race.

Uttara bears a dead child; Vasudeva revives him, endows him with strength, and names him Parikshit because he is born in an extinct race.
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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

Abhimanyu is called the family’s perpetuator; he marries Uttara, who bears a dead six-month child; at Vasudeva’s command Kunti takes the child, Vasudeva revives the premature child burned by Aswatthaman’s weapon-fire, gives him strength, and names him Parikshit because he is born in an extinct race.

The child is born before time, burned by the fire of Aswatthaman’s weapon, deprived of strength and energy, and then revived and strengthened by Vasudeva.
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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

Ganga agrees but asks that one son live so Santanu's union with her will not be fruitless. The Vasus agree that each will contribute an eighth of his energy to one powerful son, who will have no children on earth.

Ganga agrees to the Vasus' request but asks that one son live; the Vasus agree to contribute portions of their energies to one powerful surviving son who will be childless.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 38133-38202 confidence: high

Agastya cannot find a wife worthy of him, creates an excellent woman from beautiful parts of creatures, and gives the girl to the Vidarbha king, who is performing penance for offspring; she is born in that royal line.

Agastya creates a woman from beautiful parts of creatures and she is then born in the Vidarbha royal line.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 38319-38404 confidence: high

After conception Agastya retires to the forest; the foetus grows seven years, and Dridhasyu is born blazing and learned, later carrying sacrificial fuel and being called Idhmavaha.

The foetus grows for seven years, and Dridhasyu is born blazing in splendour and as if repeating sacred learning.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2935-2986 confidence: high

After a long time, Kadru brings forth a thousand eggs and Vinata two; maid-servants place them separately in warm vessels. After five hundred years, Kadru's thousand eggs burst and her progeny come out, while Vinata's twins do not appear.

Kadru's thousand offspring and Vinata's two sons are born from eggs after extraordinary incubation periods; Vinata's first child rises to the sky, and Garuda emerges as lord of birds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2935-2986 confidence: high

Vinata, jealous, breaks one egg and finds an embryo whose upper part is developed but lower part undeveloped.

Vinata breaks an egg before its time because of jealousy, revealing a half-developed child who responds with a curse.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 23706-23762 confidence: high

The Muni pronounces mantras over the fruit, gives it to the king as the means of obtaining incomparable offspring, and tells him to return because his wish is fulfilled.

The Muni consecrates a mango with mantras and gives it to the king as the means of obtaining offspring; the two queens conceive after eating the divided fruit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 23706-23762 confidence: high

At the time of birth, each queen brings forth a living fragmentary body with one eye, one arm, one leg, half a stomach, half a face, and half an anus.

Two living fragmentary bodies are abandoned, then united by Jara into one sturdy child with extraordinary strength.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 25694-25763 confidence: high

The Chedi king tells Bhishma to praise other kings, including Darada, “who rent this earth as soon as he was born.”

The Chedi king cites Darada as rending the earth at birth and Karna as born with celestial ear-rings and a radiant coat of mail.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 4996-5090 confidence: high

The sister of the king of snakes agrees anxiously, serves her husband, purifies herself by bath after the menstrual period, approaches him, conceives, and the embryo is compared to fire and to the waxing moon.

The wife conceives an embryo described with extraordinary fire and moon imagery, and later says her relatives afflicted by a mother's curse require offspring from Jaratkaru for their welfare.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 5092-5156 confidence: high

Vasuki says the purpose of her bestowal was that a son from the union would save the snakes from the snake-sacrifice, as the Grandsire had said; he asks whether she has conceived and says he will not follow the ascetic for fear of a curse.

Vasuki says a son from the union, foretold by the Grandsire, will save the snakes from the snake-sacrifice; the child is later born splendid and becomes a reliever of fears.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 23765-23799 confidence: high

Jara says she beheld the fragmentary bodies of the king's son, united them so that a living child was formed, and bestowed the child because she was gratified by the worship in the king's house.

A living child is formed when Jara unites the fragmentary bodies of the king's son, and the king subsequently performs infant rites for him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 3335-3421 confidence: high

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

Garuda bursts from the egg without maternal help and immediately displays extraordinary splendour and power.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 25640-25691 confidence: high

Bhishma says Sisupala was born in the Chedi royal line with three eyes and four hands, screamed and brayed like an ass, and frightened his parents and relatives, who considered abandoning him.

Sisupala’s birth includes extra eyes and arms, animal-like cries, fear among relatives, and a prophecy about his future.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 4388-4430 confidence: medium

Brahman foretells a great Rishi named Jaratkaru in the Yayavara race and says his son Astika will stop the sacrifice so that virtuous snakes escape.

Brahman foretells that Astika will be born from the Rishi Jaratkaru and Vasuki's sister Jaratkaru and will stop the sacrifice and liberate the snakes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 25497-25582 confidence: medium

Sisupala insults Bhishma, calls him a bad guide of the Kurus, and says he has pained the assembly by recounting Krishna's deeds such as the slaying of Putana.

Sisupala refers to Krishna's infancy and lists extraordinary or celebrated acts, while rhetorically minimizing them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1607-1692 confidence: high

Aswamedhika Parva is summarized as including Samvarta and Marutta, golden treasuries, Parikshit’s birth and revival by Krishna after Aswatthaman’s weapon, Arjuna’s battles while following the sacrificial horse, Vabhruvahana, and the mongoose during the horse-sacrifice.

Parikshit is born and revived by Krishna after being burnt by Aswatthaman’s celestial weapon.
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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 59956-60108 confidence: medium

"Ghatotkacha was the son of Hidimva by Bhimasena. Rakshasi women bring forth the very day they conceive, and their offspring attain to youth the very day they are born!"

The passage states that Rakshasi offspring are born on the day of conception and reach youth the day they are born.
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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 56703-56778 confidence: medium

Jara, a Rakshasa woman, had united two halves of one child, giving Jarasandha his name; Jara is said to have been slain by the mace and Sthunakarna weapon, and Jarasandha, deprived of his mace, was later slain by Bhima.

Jarasandha is described as having been made from two halves of one child joined by the Rakshasa woman Jara.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIV / SECTION CXCV / SECTION CXCVI / SECTION CXCVII; lines 58567-58635 confidence: high

Arjuna identifies the loud-roaring warrior as Aswatthaman; at birth Drona gave a thousand kine, Aswatthaman neighed like Indra's steed, the three worlds trembled, and an invisible being named him 'the horse-voiced.'

Aswatthaman's birth is marked by a horse-like neigh that shakes the three worlds, followed by naming by an invisible being.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 59778-59815 confidence: medium

Parvati goes to see the burning and has a bald-headed child with five clumps of hair on her lap. Sakra attempts to strike the child with a thunderbolt, and Mahadeva, identified as the child, paralyzes Sakra’s arm.

The child on Parvati’s lap is first treated as a wonderful creature and not recognized by the gods, but Brahma identifies him as Hara/Maheswara.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 51871-51937 confidence: high

Angry after the humiliation, Somadatta worships Mahadeva and asks for a son who will strike Sini's son in front of many kings and with his foot in battle.

Somadatta worships Mahadeva, requests a retaliatory son, receives the divine assent, and later obtains Bhurisravas as son because of the boon.
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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 CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 17149-17179 confidence: high

As a child, Krishna slays Putana and two Asuras in bird form, and holds up Govardhana on his little finger to protect kine from continuous rain.

Krishna, while only a child, slays Putana and bird-shaped Asuras and lifts Govardhana to protect cattle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 50379-50418 confidence: low

Dhritarashtra refers again to Bhima remembering injuries, and describes Karna as one who formerly subjugated the whole earth on a single car and was born with a natural pair of earrings.

Karna is identified as having been born with a natural pair of earrings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXIII / SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI; lines 17660-17718 confidence: medium

Kunti says listening repeatedly to the history causes a woman, including a pregnant Kshatriya woman, to bring forth a heroic, brave, radiant, mighty, intelligent, victorious son who protects the virtuous.

The passage says a woman, especially a pregnant Kshatriya woman, who repeatedly listens to this history gives birth to a brave and victorious son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII; lines 17721-17791 confidence: medium

Kunti recalls Arjuna's birth and the celestial voice in the sky predicting that he will rival the deity of a thousand eyes, defeat the Kurus, conquer Earth with Bhima, gain heavenly fame, recover the kingdom with Vasudeva's aid, and perform three sacrifices with his brothers.

A celestial voice at Arjuna's birth predicts his future victories, fame, recovery of kingdom, and ritual achievements.
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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 L / SECTION LI / SECTION LII / SECTION LIII; lines 43103-43187 confidence: high

Srinjaya seeks a son by honouring Brahmanas. The Brahmanas ask Narada to grant the son; Srinjaya requests an accomplished son whose urine, excreta, phlegm, and sweat are gold. Suvarnashthivin is born.

After Narada grants a boon, Suvarnashthivin is born with the requested supernatural condition that his bodily emissions be gold, and his father's wealth increases.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LII / SECTION LIII / SECTION LIV / SECTION LV; lines 11722-11805 confidence: high

Bhishma is described as the grandsire born of Ganga and as protected by the boon, "Thou shalt not die except when it is thy own wish."

The speech describes Bhishma as born of Ganga, Drona as born in a water-pot, Kripa as born in heath, and Aswatthaman's lineage as not born of a woman's womb.
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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: high

Yuvanaswa becomes thirsty while hunting, follows smoke to a sacrifice, drinks sacred sacrificial butter, and conceives.

Yuvanaswa conceives after drinking sacrificial butter, and the twin Aswins extract Mandhatri from his father's womb.
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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 LXV / SECTION LXVI / SECTION LXVII / SECTION LXVIII; lines 43718-43762 confidence: high

While only a child living in the forest, Bharata achieved feats beyond others and subdued lions, tigers, beasts of prey, elephants, and other animals.

The passage emphasizes that Bharata performed extraordinary feats while only a child in the forest, including the subduing and binding of dangerous animals.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 14176-14259 confidence: medium

Pritha recalls an invisible voice in the lying-in-room on Savyasachin's birth-night predicting that her son will conquer the world, gain fame reaching the heavens, slay the Kurus, recover the kingdom with his brothers, and perform three grand sacrifices; she invokes Dharma.

An invisible voice on the night of Savyasachin/Dhananjaya's birth predicts conquest, fame, the slaying of the Kurus, kingdom recovery, and sacrifices.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 38946-39022 confidence: high

Virata's car-division reaches Drona, and Ghatotkacha is described as a gigantic heroic Rakshasa, born of Bhima in one day, with illusion powers, strength, prowess, and the speaker's fear.

Ghatotkacha is described as a heroic Rakshasa born of Bhima in the course of a single day and endowed with great strength, prowess, and illusion powers.
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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: high

Dhritarashtra says to Sanjaya: hear the celestial feats of Vasudeva; while raised in the cowherd Nanda’s family, he displayed the might of his arms while yet a boy.

Krishna is described as still a boy in Nanda’s cowherd family yet making his strength known to the three worlds and slaying formidable beings.
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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 65095-65232 confidence: medium

Dhruva, son of Uttanapada, worships Vishnu at a very early age in the Krita age and obtains valuable boons.

Dhruva worships Vishnu at a very early age and obtains valuable boons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXI / SECTION CCCXXII / SECTION CCCXXIII / SECTION CCCXXIV; lines 59203-59271 confidence: medium

Yudhishthira asks Bhishma to tell how Suka, son of Vyasa, was born, who his mother was, how his mind turned toward subtle Brahma-knowledge while still a boy, and about his greatness, knowledge, and union with the Supreme Soul.

The passage asks about Suka's birth, then narrates Vyasa's austerities for a son and Mahadeva's promise of a son marked by elemental purity and Brahma-consciousness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXII / SECTION CCCXXIII / SECTION CCCXXIV / SECTION CCCXXV; lines 59274-59337 confidence: high

Suka’s birth is compared to a blazing fire in sacrifice; he takes his sire’s form and complexion and shines like a smokeless fire.

Immediately after birth, Suka is described as blazing with effulgence and shining like smokeless fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXII / SECTION CCCXXIII / SECTION CCCXXIV / SECTION CCCXXV; lines 59274-59337 confidence: high

Suka lives observing vows and fasts, and the Vedas with their mysteries and abstracts come to dwell in him as soon as he is born.

The Vedas with mysteries and abstracts come to dwell in Suka as soon as he is born, and he is respected in childhood for knowledge and penances.
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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 62069-62130 confidence: high

Utathya impregnates his wife and disappears; Vrihaspati approaches her from desire of congress; the unborn child warns him not to assail his mother, and Vrihaspati curses the child with blindness.

The child in the womb speaks to Vrihaspati, attempts to prevent harm to his mother, and is cursed with blindness before birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXIX / SECTION CXX / SECTION CXXI / SECTION CXXII; lines 36198-36281 confidence: high

Vasuhoma introduces the origin of Chastisement; Brahman seeks a priest for a sacrifice, conceives a foetus in his brain, holds it for a thousand years, sneezes, and Kshupa is born and becomes priest.

Kshupa is conceived in Brahman's brain, held there for a thousand years, and born from Brahman's head when he sneezes, then becomes priest of the sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: medium

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

After cosmic destruction, the deity sleeps on the waters in the form of a child.
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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

Mandhatri, son of Yuvanaswa, is said to die; the Maruts extracted him from his sire’s stomach after clarified butter sanctified by mantras was mistakenly drunk by the father rather than the father’s spouse.

Mandhatri is conceived or born in an unusual manner after sanctified clarified butter is mistakenly drunk by his father and is extracted by divine beings.
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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 XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 26997-27009 confidence: low

Narada says he will give back the son named Suvarnashthivin, whom Parvata gave and who had been bereft of life; he describes the child as golden in splendour and says the child shall have a thousand years.

The child is described with golden splendour and linked to an unusual account of being given by Parvata and promised a thousand years.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 27096-27102 confidence: medium

"I desire to hear of the birth of the child whose excreta were gold."

The child is marked by an extraordinary bodily feature, golden excreta, and the passage introduces a story about the child’s birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 27104-27186 confidence: high

Srinjaya asks for a heroic, long-lived son with the splendor of the chief of the gods. Parvata grants the son, says he will not be long-lived because the wish seeks to prevail over the chief of the gods, names him Suvarnashthivin, and warns the king to protect him from that deity.

Srinjaya receives a son through an ascetic boon; the child is powerful and has splendor like the chief of the gods, provoking Indra's concern.
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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 22070-22169 confidence: high

Krishna says the weapon's fall will not be fruitless: the foetus will die, but live again. He denounces Drona's son as a slayer of children and curses him to wander the earth alone for 3,000 years, diseased and dwelling in forests and dreary moors.

Krishna says the foetus will die but live again, and later identifies the child as Parikshit.
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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 17086-17169 confidence: medium

Mankanaka, a brahmacari, sees an uncovered woman bathing; his seed falls into Sarasvati, and he places it in an earthen pot where the fluid divides into seven parts.

Mankanaka's seed is placed in an earthen pot, divides into seven portions, and produces seven Rishis linked to the Maruts.
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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: high

Ganga cannot hold the seed and casts it onto Himavat; Agni's son begins growing there with energy that overwhelms the worlds.

The child grows with world-overwhelming energy, assumes six mouths, receives honors and endowments, and is described as radiant and powerful.
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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 18410-18478 confidence: high

Vaishampayana says Bharadwaja's seed fell when he saw the Apsara Ghritachi, was kept in a cup made of leaves, and Sruvavati was born there; Bharadwaja performed rites, named her, kept her in his hermitage, and went to Himavat.

Sruvavati is born in a cup made of tree leaves from Bharadwaja's seed after he sees the Apsara Ghritachi.
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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 18704-18788 confidence: high

At the sight of Alambusa, Dadhica's seed falls into the Sarasvati; the river holds it in her womb until it develops and is born as a child.

Dadhica's seed falls into the Sarasvati, is held in the river's womb, and becomes the child Sarasvata.
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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 18790-18885 confidence: high

Vaishampayana says Kuni-Garga created a fair-browed daughter by will, rejoiced, died and went to heaven; the daughter continued severe penances, fasts, and worship of pitris and gods, and did not wish for marriage because she saw no worthy husband.

Kuni-Garga creates a daughter by a fiat of his will rather than through ordinary birth described in the passage.
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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 7926-7998 confidence: high

Yudhishthira recalls words spoken by a voice in the skies to Pritha on the seventh day after Arjuna's birth.

A heavenly voice speaks seven days after Arjuna's birth and foretells his divine-like prowess, future victories, mastery of knowledge, and unmatched martial power.
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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 CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 22818-22901 confidence: high

Krishna causes Mitra and Varuna’s vital seed to fall into a jar, from which Vasishtha springs; he is identified with wind, Aswins, sun, and the one who covered the three worlds with three steps.

Krishna causes the seed of Mitra and Varuna to fall into a jar, from which Vasishtha springs.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 23148-23231 confidence: medium

Mahadeva appears as a child with five locks lying on Parvati's lap. Indra becomes jealous and tries to kill him with a thunderbolt, but the child paralyzes Indra's arm. Brahma identifies the child as Mahadeva, praises him, the gods hymn Uma and Rudra, and Indra's arm is restored.

Mahadeva appears as a child with five locks on Parvati's lap; Indra does not recognize him and tries to kill him, but the child paralyzes Indra's arm until Brahma recognizes and praises him.
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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 25518-25649 confidence: medium

The word go can mean cow, earth, or speech; kine aid tillage and sacrifices, and ghee in sacrificial fire sustains under-deities who send rain and crops.

Ghee in sacrificial fire sustains under-deities who send rain and crops; Homa is also described as enabling ascetics to create children without women.
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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 25651-25769 confidence: medium

Skanda is explained from a term meaning fallen out; Guha from the secrecy of birth in the wilderness; Jatarupa from assuming an excellent form after birth from Agni.

Skanda's names are explained through falling out, secret birth in the wilderness, and birth from Agni.
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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 21599-21682 confidence: medium

Opening epithets describe the figure as destroyer of all things, without birth, delighting meditators, marked by truth and virtue, having footsteps in the three worlds, first of Rishis, identical with Kapila, and knower of the universe.

The central figure is without birth, takes birth from Aditi in dwarf form, and starts into existence without genital organs.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 31728-31780 confidence: medium

Vyasa perceives the situation by spiritual vision, arrives at the palace, tells Pritha and Uttara to abandon grief, and prophesies that Uttara will bear a mighty son through Vasudeva's power and Vyasa's word who will rule after the Pandavas.

Vyasa foretells that Uttara will bear a mighty son through Vasudeva's puissance and his own word, and that the child will rule the Earth after the Pandavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 32183-32230 confidence: medium

“When the Brahma-weapon was withdrawn by Krishna... the laying-in room was illumined... All the Rakshasas... were forced to leave the room and many of them met with destruction.”

The infant in the laying-in room survives and is restored after a destructive divine weapon, then receives a name tied to the near-extinction of his race.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXIV / SECTION LXXV / SECTION LXXVI / SECTION LXXVII; lines 11579-11658 confidence: high

Daksha drinks nectar for the sake of beings. A fragrant eructation arises and gives birth to the cow Surabhi, who is named his daughter and said to have sprung from his mouth.

Surabhi is born from Daksha's fragrant eructation after he drinks nectar and is described as his daughter sprung from his mouth.
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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 12652-12693 confidence: high

Ganga describes the foetus as golden, stainless, fragrant, blazing, illuminating the mountain, mountains, rivers, springs, and three worlds, and compares it to Surya, fire, and Soma.

A golden and world-illuminating foetus arises through divine seed, is borne or held by divine figures, falls in a secluded reed forest, grows into a wonderful child, and receives sacred names.
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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 LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 12940-13018 confidence: high

Kumara is described as having six heads, twelve eyes, broad shoulders, twelve arms, and splendor like fire and Aditya; as he lies on heath, gods and Rishis delight and regard the Asura as already slain.

The gods regard the Asura as already slain when they see the child; he is later invested with command of celestial forces and kills Taraka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 2911-2946 confidence: medium

Sankara grants the requests; Uma, described as mother of the universe and spouse of Sarva, says Mahadeva has granted Krishna a son named Samva and offers eight further boons.

Uma states that Mahadeva has granted Krishna a son who will be named Samva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 4221-4305 confidence: high

The Island-born Krishna tells Yudhishthira to recite the hymn of a thousand and eight names of Mahadeva; he says he formerly practiced austerities on Meru to obtain a son, recited the hymn, and gained all wishes, and Yudhishthira may also obtain wishes from Sarva.

The Island-born Krishna says he performed austerities on Meru desiring a son, and Charusirsha says he received one hundred sons born without the intervention of woman after penances at Gokarna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 4306-4393 confidence: medium

Parasara says Maheswara promised him a son named Krishna who would be among seven Rishis, arrange the Vedas, propagate Kuru's race, author ancient histories, aid the universe, be disease-free, and be immortal.

Parasara desires a son, and Maheswara promises a son named Krishna who will hold exceptional religious and literary roles and be immortal.
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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: medium

The deity of a thousand rays penetrates Kunti with his energy, says she will have a son, returns to the firmament, and Karna is born secretly.

Karna is secretly born after divine intervention and is cast into the waters as an infant.
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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 6301-6326 confidence: high

Pratarddana immediately grows like a thirteen-year-old, masters the Vedas and arms, and Bharadwaja, by yoga powers, enters him and gathers universal energy into his body.

Pratarddana immediately grows like a thirteen-year-old and quickly masters sacred learning and weapons after birth.
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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 Sun sees his wife in mare form, goes to the Northern Kurus as a horse, meets her nose to nose, and his glory enters her; the Asvins are born from the mare’s mouth, and Revanta is born armed and mounted.

The Sun becomes a horse, Sanjna is in mare form, and their meeting produces the Asvins from the mare’s mouth and Revanta as an armed mounted son.
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The Markandeya Purana BIRTH OP EIPATI FROM THE CONSTELLATION. / CANTO LXXV. / KING DGRCIAMA MAREIES REVATI.' / CANTO LXXV.; lines 24377-24463 confidence: medium

The king, claiming descent from Manu Svayambhuva, asks for a son who will reign over a manvantara; the rishi grants that the son will be a Manu, rule the whole earth, and be wise in righteousness.

The king requests a son who will reign over a manvantara; the rishi grants that the son will be a Manu who enjoys the whole earth, and Revati later bears Manu Raivata.
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The Markandeya Purana CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI. / CANTO CXX?II.; lines 35484-35651 confidence: high

Tunaya arrives with Apsarases and Gandharvas, identifies the maiden as his daughter Bhamini/Bhavini, recounts Agastya's curse and its mitigation, and asks the prince to marry her, foretelling a son who will be a universal monarch.

The son is foretold before the marriage as a universal monarch, is born in the Gandharvas' world, and his birth is marked by celestial music, dancing Apsarases, flower-showers, and assembled divine and semi-divine beings.
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The Markandeya Purana CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI. / CANTO CXX?II.; lines 35653-35759 confidence: medium

A heavenly speech says the child will be a universal monarch, enjoy the seven-continent earth, and have supremacy among kings through valour and heroism.

A heavenly voice singles out the child for extraordinary future kingship and the assembly rejoices at the announcement.
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The Markandeya Purana Canto CXIV. / CANTO CXIV / Canto CXV. / CANTO CXV.; lines 33049-33161 confidence: high

The speaker describes Su-ratha, a royal rishi on Mount Gandhamadana, whose compassion for a fallen maina causes a swoon; she is then produced from his body, received lovingly, and named Kripa-vati.

Kripa-vati is produced from Su-ratha's body when he is overcome by compassion for a fallen bird and is named for that compassion.
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The Markandeya Purana CANTO CXX. / CANTO CXXI. / Canto CXXTI.J / CANTO mu.; lines 34665-34699 confidence: high

The summary says the gods sent a messenger to the princess out of compassion, promised her a son who would be a universal monarch, and she regained health.

The gods send a messenger and promise the princess a son who will be a universal monarch.
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The Markandeya Purana CANTO CXXIY. / CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI.; lines 35370-35481 confidence: high

The gods identify the maiden as the prince’s wife, Visala’s daughter, devoted to austerities for him, and prophesy a heroic universal-monarch son who will embellish the seven continents and perform a thousand sacrifices.

The gods and a divine messenger foretell that the maiden will bear a heroic, valorous son who will become a universal monarch; the synopsis later names the child Marutta.
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The Markandeya Purana CANTO CXXIY. / KARANBHAMA BESCUED AVIKSHITA. / CANTO CXXIY. / CAKTO CXXV.; lines 35035-35216 confidence: medium

The Canto CXXVI heading states that Avikshita, while hunting, found a Daitya who had seized a maiden calling herself his wife; he killed the Daitya; the gods appeared and offered a boon; he asked for a son, and they said he would have a son by her who would be a universal monarch.

The next canto heading states that gods appeared, offered Avikshita a boon, and said he would have a son by the maiden who would be a universal monarch.
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The Markandeya Purana CANTO CXXXi. / CONTEST BETWEEN AVIKSHIT AND MABUTTA. 663 / KAHISHYANTA WAS A GEEAT SACEIFICER. / CAKTO CXXXIL; lines 36700-36813 confidence: medium

Dama, Narishyanta’s son, is described as a tamer of enemies, strong like Indra and compassionate like a muni, and as born after nine years in his mother’s womb.

Dama’s nine-year gestation, his influence on his mother from the womb, and his priestly naming for self-restraint form a prodigious birth-and-name pattern.
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The Markandeya Purana CANTO I. / THB GUESS ON VA?U. / CANTO 1- / THE CURSE OK VAPU.; lines 236-341 confidence: medium

The Muni curses Vapu to be born among birds for sixteen years, lose her form, bear four sons, die in battle, and regain her sky dwelling.

The curse predicts four sons, and the canto synopsis says four eggs produce four birds.
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The Markandeya Purana CANTO LSXiy. / Canto LXXY. / CAKTO LXXY. / BIRTH OP EIPATI FROM THE CONSTELLATION.; lines 24201-24259 confidence: medium

Mount Kumuda becomes famous as Raivataka because of the downfall; the constellation’s beauty becomes Lake Pankajini, and a brilliant maiden is born from there.

The maiden’s origin is not ordinary human birth; she is born from the beauty of the constellation Revati.
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The Markandeya Purana Canto LXXIII. / CANTO LXXIY: / Canto LXXIY. / CANTO IiXXtV.; lines 23927-24034 confidence: high

Su-tapas says his word cannot fail: after death she will become a doe in the same wood; in that form she will conceive Lola, Siddhavirya's mighty-armed son; after conception she will remember her former life and speak human language; after birth she will be freed and attain exalted worlds.

Lola is conceived in a cursed doe under prophecy; his conception restores the mother's memory and human speech, his birth frees her from the curse, he is born with auspicious marks, and rishis gather to name him.
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The Markandeya Purana CANTO LXXT. / PLAHETARY IFPLUENCES AGAINST KING GTTAMA. / Canto LXXII. / CANTO JLXXn.; lines 23580-23710 confidence: high

The Naga maiden says the king’s benefit has moved her heart and foretells that he will have a son of great valor, an unresisted discus-wielder, skilled in useful sciences, righteous, and a Manu.

The Naga maiden foretells a son of great valor, skill, righteousness, and Manu status; at his birth people rejoice, heavenly drums sound, flowers fall, and munis name him Auttama.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24940-25101 confidence: high

The Sun assumes horse form, meets Sanjna in mare shape, fathers Nasatya and Dasra from the mare's mouth and then Revanta, reveals his true form, and brings Sanjna home restored to her own shape.

The Sun takes horse form, Sanjna is in mare form, and their encounter produces the paired sons Nasatya and Dasra from the mare's mouth, followed by the armed Revanta.
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The Markandeya Purana CANTO mu. / CANTO CXXIY. / KARANBHAMA BESCUED AVIKSHITA. / CANTO CXXIY.; lines 34918-35032 confidence: medium

The gods perceive her intent, send their messenger, and he tells her not to forsake the difficult-to-obtain body, promising she will be mother of a universal monarch and enjoy the earth with him.

The messenger prophesies that the princess will become mother of a universal monarch even though she objects that she has no husband and that Avikshita rejects her.
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The Markandeya Purana CANTO X?I. / CANTO xvr. / CANTO XVT, / THE BIRTH OF BATTATRITA.; lines 5436-5597 confidence: medium

"Dattatreya was he called; he sucked Anasuya's breast: he was Vishnu indeed incarnate."

Dattatreya is begotten by Vishnu from his own body, suckles Anasuya, and is called Vishnu incarnate.
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The Markandeya Purana GAHTO MI. / A BRAHMAN AND AN APSARAS. / MARRIAGE OP THE APSARAS WITH A GANDHARTA. 401 / Canto LXIII.; lines 21749-21917 confidence: high

Varuthini, an Apsaras, has a son by the Gandharva Kali; the couple sports in pleasant mountain and water settings, she conceives, and Kali departs while assuming a brahman’s shape.

Kali departs still assuming a brahman’s shape, and the child born from the Gandharva’s energy and Varuthini’s thought is radiant like the sun.
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The Markandeya Purana HAPPINESS IN WEDDED LIFE. / CANTO LXV. / Canto LXVI. / CANTO LXVr.; lines 22317-22429 confidence: medium

Seeing the child's splendor illuminate the sky, Sva-rocis names him Dyuti-mat; as son of Sva-rocis, he becomes known as Svarocisha.

The child illuminates the regions of the sky by his splendor and receives the name Dyuti-mat on that basis.
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The Markandeya Purana HYMN TO AGNI. / CANTO C. / Canto 0 / CANTO C.; lines 30033-30172 confidence: medium

Agni says S'anti's guru will be friendly to all beings and will have a son named Bhautya, lord of a manvantara.

Agni promises that the guru will have a son named Bhautya, lord of a manvantara; the passage later states that Bhautya is born to Bhuti and identifies him as a Manu.
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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 KARANBHAMA BESCUED AVIKSHITA. / CANTO CXXIY. / CAKTO CXXV. / CANTO CXXTI-; lines 35250-35367 confidence: medium

The gods praise Avikshit, offer him a boon, and promise that he will have by the rescued maiden a valiant son who will be a universal monarch.

The gods promise that Avikshit will have a son by the rescued maiden who will be great in valour and a universal monarch.
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The Markandeya Purana KING DGRCIAMA MAREIES REVATI.' / CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7.; lines 24486-24646 confidence: high

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.

The child remembers previous existences, laughs as a newborn, is described as having premature intelligence, and speaks about beings around him.
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The Markandeya Purana MARRIAGE OP THE APSARAS WITH A GANDHARTA. 401 / Canto LXIII. / CANTO LX nr. / Canto LXIY; lines 22033-22139 confidence: medium

Kalavati says her father was Para, a youthful brahmacharin and brahmarshi, and that the Apsaras Punjikasthala approached him in spring; Kalavati was born from their union on a great mountain and then abandoned by her mother in a desolate forest with snakes and wild beasts.

Kalavati is born from the union of a brahmarshi and an Apsaras, abandoned in a dangerous forest, and grows up nourished by the moon’s increasing phases.
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The Markandeya Purana PLAHETARY IFPLUENCES AGAINST KING GTTAMA. / Canto LXXII. / CANTO JLXXn. / Canto LXXIII.; lines 23713-23814 confidence: medium

Markandeya declares the third manvantara complete and introduces the fourth, the period of Manu Tamasa, who is said to be born from an animal womb and to have illuminated the world with his fame; the Manus' births and exploits are said to transcend sensory cognition.

Manu Tamasa is introduced as born from an animal's womb and as illuminating the world with his fame.
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The Markandeya Purana THE BIRTH OP IHE SPARROWS, / CANTO 11. / THE BJRTH OP THE SPAKROWS. / CAKTO IT.; lines 508-561 confidence: medium

Usanas' speech is said to be proved true by noble birds that survived a superhuman battle; the speaker questions the eggs, the bell's fall, and the ground covered with flesh, fat, and blood, then says the birds are not ordinary and have destiny's favour.

The young birds survive a superhuman battle, are called not ordinary, and are carried away for protection.
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The Markandeya Purana THE CURSE OK VAPU. / THE BIRTH OP IHE SPARROWS, / CANTO 11. / THE BJRTH OP THE SPAKROWS.; lines 451-505 confidence: high

A black arrow compared to a serpent pierces the bird’s belly; four moon-like eggs fall because their allotted life is not ended.

The eggs survive a violent fall and later become young birds, although motherless and fatherless, because their allotted life has not ended.
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The Markandeya Purana THE CURSE OK VAPU. / THE BIRTH OP IHE SPARROWS, / CANTO 11. / THE BJRTH OP THE SPAKROWS.; lines 451-505 confidence: high

Samika comes to the bell-covered eggs, hears the young birds chirping, lifts the bell with his disciples, and sees motherless and fatherless birds who are infant yet possess transcendent knowledge.

The young birds are inarticulate because of infancy but are said to possess transcendent knowledge.
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The Ramayan of Valmiki APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57465-57499 confidence: medium

Rishyaçringa says he will celebrate another sacrifice so heaven may grant the desired children, then begins the new sacrifice for the king's welfare and desire.

Rishyaçringa asks heaven and the gods to grant the sonless king four sons.
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The Ramayan of Valmiki APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57465-57499 confidence: medium

The prayer identifies Daçaratha as a king deprived of sons, full of faith, having performed painful austerities, having offered an aśvamedha, and now seeking sons through a new sacrifice.

Daçaratha is a king deprived of sons, and the petition asks the gods to send him four sons; the divine response promises fulfillment of his dearest desire.
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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 Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 25042-25178 confidence: medium

A rival wife poisons food to ruin another queen’s pregnancy; the widowed queen Kālindī prays to Chyavan, who foretells a righteous, brave, race-upholding son.

A rival tries to destroy Kālindī’s pregnancy with poison, but Chyavan foretells a glorious son who is born and named Sagar.
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The Ramayan of Valmiki Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 25042-25178 confidence: medium

Asit is defeated by royal enemies and flees; one pregnant wife poisons the food of her rival, while the widowed queen Kálindí goes to Chyavan in the Himálaya wilderness seeking a noble son.

Kálindí prays to Chyavan, receives a prophecy of a glorious son who will uphold the ancient race, and bears Sagar despite the rival’s poison plot.
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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: high

“When, as the ploughshare cleft the earth, / Child of the king I leapt to birth.”

Sítá is found as an infant when Janak’s ploughshare cleaves sacred ground, and a heavenly voice confirms her status as his daughter.
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The Ramayan of Valmiki Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 confidence: high

A wise ritualist, Vibhândaci's son, proposes and prepares another sacred procreative rite with Atharvanic chants; divine beings have assembled at the king's great horse sacrifice to receive portions.

Dasaratha seeks sons through a sacred rite, the gods grant the petition, and the requested sons are connected to divine purpose.
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The Ramayan of Valmiki Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 confidence: high

A sacred-text-knowing figure tells the king he will prepare another sacred rite for obtaining male offspring, performed with Atharvanic chants; Vibhândaci's son begins preparing it for the king's benefit.

A ritual specialist prepares a sacred rite so Dasaratha may obtain male offspring; the gods accept the petition for four sons.
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The Ramayan of Valmiki Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 confidence: high

The gods ask Vishnu, protector of afflicted beings, to become Dasaratha's sons through the king's three wives, dividing himself fourfold, assuming human nature, and killing Ravana in battle.

The gods ask Vishnu to be born through Dasaratha's wives, divide himself fourfold, and assume human nature to kill Ravana, whose boon excluded humans.
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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: high

Vishṇu, after promising the gods, seeks a human birthplace, divides himself into four parts, and chooses Daśaratha, sovereign of men, as father.

Vishṇu seeks a human birthplace, chooses a royal father, and is asked to destroy Rávaṇa.
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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.

Vishnu's planned human birth and fourfold self-division imply an extraordinary birth event.
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The Ramayan of Valmiki Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 confidence: high

Rishyashringa announces and begins a very holy generative rite for Dasaratha's desired offspring; many gods and celestial beings are present at the king's Asvamedha to receive their shares.

The passage links a sacred rite and Asvamedha context with the gods' grant that four sons be born to the childless king.
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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 III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 confidence: medium

Sumantra tells the king that Sanatkumár foretold to sages that a son would arise from the king’s ancient line.

Sanatkumár’s old prediction states that a son will spring from the king’s ancient line after the years come round.
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The Ramayan of Valmiki Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 confidence: medium

Sumantra tells the king to hear an old tale in which Sanatkumár foretold to sages that a son would arise from the king’s ancient line when the years came round.

Sumantra recounts Sanatkumár’s prophecy that a son would arise from the king’s ancient line when the years came round.
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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, a heavenly Apsaras, becomes Anjaná after being cursed to dwell on earth in Vánar form.

Anjaná's transformed divine status, the Wind-God's promise, and Hanumán's birth in a cave precede his extraordinary 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 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 LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8716-8895 confidence: medium

Asit wars with rival kings, is forced to yield, flees with two pregnant wives to the Himalaya, dies there, and one wife poisons the food of the other to destroy her pregnancy.

A rival wife poisons Kālindī’s food to destroy the conception, but Chyavan foretells that a strong child will be born with the poison; the child is named Sagar because of the event.
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The Ramayan of Valmiki Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8716-8895 confidence: high

One pregnant wife poisons her rival’s food to stop conception; Kalindi prays to Chyavan, and he foretells that a fortunate, strong infant will be born with the poison.

A rival tries to destroy Kalindi’s conception with poison, but Chyavan foretells that the child will be born with the poison and be fortunate and strong; Kalindi bears Sagar.
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The Ramayan of Valmiki Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8320-8460 confidence: high

“Once, as it chanced, I ploughed the ground, / When sudden, ’neath the share was found / An infant springing from the earth”

Sítá is found beneath the ploughshare, named from her secret birth, and described as not of woman born.
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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 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 XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 confidence: medium

Sítá is said to have sprung from the furrowed ground, to be child of the high-souled king of Mithilā, to have been won by Daśaratha’s son, and to have chosen forest life from wifely duty.

Hanumán says Sítá sprang from the furrowed ground and is child of the king of Mithilā.
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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

The being says he is a heavenly messenger; he announces that the gods accept Daśaratha’s worship and gives nectar to be given to the queens so they will bear sons.

A heavenly nectar is given to the queens, and after drinking their portions each royal woman conceives.
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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: medium

After the mighty Sire's command, gods, sages, heavenly minstrels, fauns, snakes, bards, spirits, and serpents beget countless brave sons in sylvan forms.

Countless sons in sylvan forms are generated by divine and supernatural beings to create a vast host.
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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 XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3295-3463 confidence: medium

The king circumambulates Rishyaśring, assigns soldiers to him, receives a blessing for just rule, returns to his royal seat, and awaits promised sons from his queens.

Daśaratha returns home expecting each queen to bear a promised son who will uphold his ancient fame.
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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 3510-3648 confidence: high

Six seasons and eleven months have passed since the rite; the ninth day of Chaitra arrives, and moon, planets, and signs are described as the birth setting.

Rāma is born under auspicious celestial signs, marked with heavenly grace, linked to Viṣṇu's vigour, and assigned a world-saving purpose; the other princes also manifest Viṣṇu's essence.
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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 3510-3648 confidence: high

After the rite and under auspicious celestial signs, Kauśalyā bears Rāma, described as heavenly marked, lord of the universe, born from half of Vishṇu’s vigour, and destined to destroy Rāvaṇ and aid the worlds.

Rāma is described as bearing heavenly marks, born from half of Vishṇu’s vigour, and destined to destroy Rāvaṇ and help the worlds.
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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 3820-3990 confidence: medium

The king says he cannot live without Rāma and that his sons came in old age as a hard-won boon; Rāma is especially dear to him.

The king says his sons came to cheer his old age as a hard-won boon after nine thousand years.
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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 3820-3990 confidence: low

The king says, “as a hard-won boon” his sons came to cheer his age, that Ráma is dearest among the four, and asks to accompany him with a four-fold army if he must go.

The king says his sons came in his old age as a hard-won boon and that Ráma is especially dear among them.
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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 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

Suketu was a childless spirit who practiced austere rites; the Mighty Sire favored him and bestowed a child named Táḍaká.

The childless Suketu performs austerities; the Mighty Sire grants him Táḍaká, who receives Brahmá’s dower of strength equal to a thousand elephants.
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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: high

Chúli is an austere sage. Somadá, heavenly maid and child of Urmilá, serves him, asks as an unwed maiden for a son won by holy penance, and receives the fair son Brahmadatta, called Chúli’s spiritual child.

Somadá asks for a son while unwed and specifically seeks one won by holy penance; Chúli grants her Brahmadatta.
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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: high

Kesini bears Asamanj. Sumati bears a gourd that splits to reveal sixty thousand babies, whom nurses place in jars of oil until they emerge youthful, strong, and equal in valor.

Sumati gives birth to a gourd whose split rind reveals sixty thousand babies, later kept in jars of oil until they emerge strong.
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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: high

Keśini bears Asamanj; Sumati bears a gourd that splits to reveal sixty thousand babes, whom nurses place in jars of oil until they emerge mature and strong.

Sumati gives birth to a gourd whose split rind reveals sixty thousand babes.
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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

Keśini bears Asamanj; Sumati bears a gourd that splits to reveal sixty thousand babes, whom nurses place in jars of oil until they emerge mature and strong.

The nurses place the sixty thousand babes in jars of oil, where they remain until youthful age and strength are complete.
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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 57608-57690 confidence: high

Agastya explains that Brahmā created waters and formed some beings called Rākshasas to guard them; the early lineage leads to Sukeśa, abandoned as a child and then made mature and immortal by Śiva and Pārvatī, who give him a celestial city.

Sukeśa is abandoned, discovered by Śiva and Pārvatī, made mature and immortal, and given a celestial city.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: medium

The Vaikhánases are hermit saints sprung from Prajápati's nails; Samnati brings forth sixty thousand Válakhilya pigmy sages, tiny, chaste, pious, and radiant like the sun.

The Vaikhánases spring from Prajápati's nails, and the Válakhilyas are tiny sages born from Samnati.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62696-62815 confidence: medium

Kumāra is also a name of Skanda or Kārttikeya, God of War, son of Śiva and Umā; the babe was matured in fire.

Skanda or Kārttikeya is identified as a divine child of Śiva and Umā, and the note states that the babe was matured in fire.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62696-62815 confidence: medium

Kumāra is given as a name of Skanda or Kártikeya, God of War, son of Śiva and Umá; the babe was matured in fire.

Kumāra/Skanda/Kártikeya is identified as a divine war god, son of Śiva and Umá, whose babe form was matured in fire.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 confidence: medium

Indra destroys the unborn fruit of Diti with his thunderbolt; the Maruts, gods of wind and storm, come forth; the note offers a geological interpretation of dry earth rent by thunder and exhalations issuing from it.

Indra destroys Diti's unborn fruit with a thunderbolt, after which the Maruts, gods of wind and storm, arise.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58747-58884 confidence: medium

After reports of disorder and robbery in a kingless realm, sages consult and rub the thigh of King Vena, who had left no offspring, to produce a son.

Sages produce a son by rubbing the thigh of the childless dead King Vena, and the emergent being becomes Nishada, ancestor of the Nishadas.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58747-58884 confidence: medium

In a kingless realm with robbers, sages rub King Vena’s thigh to produce a son. A dark, dwarfish being emerges, asks what to do, is told to sit down, and is named Nishada; his descendants inhabit the Vindhya mountain.

The sages rub King Vena’s thigh to produce a son, from whom the Nishadas descend.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: medium

Skanda or Kārtikeya is said to have been brought up in a wood, with quoted lines describing a warrior-god's infant steps among reeds over holy ground.

Skanda or Kārtikeya is identified as a warrior-god whose infant steps were in a holy reed wood.
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The Rámáyan of Válmíki, translated into English verse APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57463-57497 confidence: medium

“moi ici, les mains jointes, je vous adresse à tous mes supplications: envoyez-lui quatre fils, qui soient vantés dans les trois mondes!”

The requested outcome is that the gods send Daçaratha four sons who will be praised in the three worlds.
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The Rámáyan of Válmíki, translated into English verse Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 25040-25176 confidence: medium

The line continues to Asit, who is defeated and flees; his two wives are pregnant, and one places poison in food because she fears her rival’s hopes.

A rival attempts to destroy Kálindí’s conception with poison; Chyavan prophesies a glorious son, and Kálindí later bears Sagar, called a rescued boy.
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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 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 III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1747-1892 confidence: medium

Sumantra begins an old tale and says Sanatkumár foretold to sages that a son would spring from the king’s ancient line.

Sumantra reports that Sanatkumár foretold a son would spring from the king’s ancient line.
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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: high

"Down in a cave beneath the earth / The happy mother gave thee birth"; the child then leaps toward the new sun as if to seize fruit, rising three hundred leagues.

As a child, Hanumán leaps three hundred leagues upward to seize the new sun, which appears to him as fruit.
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The Rámáyan of Válmíki, translated into English verse Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8714-8893 confidence: high

One pregnant wife poisons her rival’s food to destroy the pregnancy. Kālindī approaches the sage Chyavan and prays to bear a noble son; Chyavan foretells a fortunate, strong child born with the poison, and Kālindī bears Sagar.

A rival wife poisons Kālindī’s food to destroy her pregnancy, but Chyavan foretells a fortunate and strong child born with the poison, and Kālindī bears Sagar.
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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 2615-2780 confidence: medium

The steed devoted to the gods is sprinkled; Queen Kauśalyā circles it reverently, adorns it with wreaths, and slays it with three swords.

Kauśalyā slays the steed and remains beside the dead charger through the night explicitly to gain a son, with other queens and priests participating.
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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 3018-3151 confidence: high

The being tells Daśaratha that he is a heavenly messenger; he says the gods accept the king’s worship and instructs him to take the heavenly nectar and give it to his queens so they will bear sons.

The queens are told to drink the divine nectar so they will bear sons, and after receiving portions from the king they conceive.
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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: medium

Nymphs, minstrel maidens, monkeys, snakes, hill and grove spirits, and Daughters of the Air are told to bear brave children in monkey form; the self-existent Lord says he had earlier shaped the lord of bears, born from his mouth.

The self-existent Lord states that he earlier shaped the lord of bears, born from his mouth as he gaped.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3508-3646 confidence: high

The passage dates Ráma’s birth after a glorious rite and under celestial signs; Kauśalyá bears Ráma, who is described as heavenly marked, half of Vishnu’s vigour, destined to destroy Rávaṇ and help the worlds.

Ráma, Bharat, Lakshmaṇ, and Śatrughna are described as embodying portions or essence of Vishnu and as exceptional princes.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3818-3988 confidence: medium

The monarch tells Viśvámitra that Ráma is nearly sixteen, calls him a child, offers his army and his own combat instead, and says the sacrifice can be completed without taking Ráma.

Ráma is called a child and inexperienced by his father, yet Vaśishṭha says the fiends cannot harm him and that, armed by Viśvámitra, he will rout them.
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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 XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4216-4395 confidence: high

Ráma asks how Táḍaká can have such strength; Viśvámitra says Suketu, childless and austere, received Táḍaká from Brahmá with the strength of a thousand elephants, and that she became Sunda’s bride and Márícha’s mother.

Suketu’s austerities lead Brahmá to grant him Táḍaká as a daughter endowed with the strength of a thousand elephants.
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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

Chúli is a devout sage absorbed in austere penance; Somadá, heavenly maid and child of Urmilá, draws near and serves him reverently for a long time.

Somadá asks an ascetic for a son through holy penance and Chúli grants Brahmadatta, described as a spiritual child.
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The Rámáyan of Válmíki, translated into English verse Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5395-5487 confidence: high

Keśini bears Asamanj. Sumati bears a gourd whose split rind reveals sixty thousand babies; nurses place them in jars of oil until they emerge with youth and strength complete.

Sumati gives birth to a gourd, the split rind reveals sixty thousand babies, and the babies remain in jars of oil until grown.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64708-64861 confidence: medium

Vaikhánases are a race of hermit saints said to have sprung from the nails of Prajápati.

Vaikhánases spring from Prajápati's nails, and the Válakhilyas are thumb-joint-sized radiant sages born from Samnati.
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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: medium

Kumāra is identified as Skanda or Kārttikeya, God of War, son of Śiva and Umā; the babe was matured in fire.

Kumāra/Skanda/Kārttikeya is identified as a war god, son of Śiva and Umā, whose babe was matured in fire.
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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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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 II (Sacred Books of the East, Vol. 46) ASH7AKA II, ADHYAYA 2, VARGA 13. / MANDALA I, HYMN I44. 161 / NOTES. / MANDALA I, HYMN 144. 163; lines 8114-8176 confidence: medium

The passage says the sacrificial ladies and racers go to him; he alone may hear all the speaker’s words; he is associated with many praishas, conquering, sacrifice, flawless blessings, and a young child assuming vigour.

The central figure is called a young child who has assumed vigour and is described as acting as soon as born.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7JAKA III, ADHYAYA 8, VARGA 12-13. / NO EIS: / MANDALA V, HYMN I. 365 / ASH7AKA III, ADHYAYA 8, VARGA 14-15.; lines 17492-17528 confidence: medium

“The young mother carries in secret the boy confined”; she does not yield him to the father, and people do not see his face laid down with the Arati.

The boy is carried in secret, borne by a queen, connected with a womb increasing through many autumns, and described as radiant Agni after birth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ING) TEES. / MANDALA III, HYMN 28. 301 / ASHTAKA III, ADHYAYA 1, VARGA 382-34. / MANDALA III, HYMN 209. 303; lines 14531-14591 confidence: medium

Agni's birth-place is named as the place from which he was born and shone forth; he is asked to sit there and make prayers prosper.

Agni has a birth-place, is described as born and shining forth, generated as an immortal by mortals, cared for by ten unwedded sisters, and born through maternal imagery.
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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: high

The hymn celebrates three births: in the sea, in heaven, and in the waters; the figure determines the seasons of earth-dwellers from the eastern region.

The passage celebrates three births in sea, heaven, and waters, and later calls Agni a child growing in the waters.
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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 IV, HYMN 5. 557 / NODS. / MANDALA IV, HYMN 6.. 341 / NOTES.; lines 16438-16581 confidence: medium

The note says sdtu is uncertain; if “womb” is right, it seems to be the womb from which Agni was born.

A note links a possible womb to Agni’s birth; the hymn describes Agni as conceived by a virgin and becoming a messenger as soon as born.
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native american plains

Blackfoot Lodge Tales ADVENTURES OF BULL TURNS ROUND / ZS STORIES OF ADVENTURE / KUT-O'-YIS / KUT-0 -YIS 31; lines 1670-1753 confidence: high

The old man has his wife put a kettle on the fire; when the water boils, he tips his quiver over it, a childlike cry comes from the pot, and the old people find and remove a little boy from the water.

Kut-o'-yis is found as a boy in a boiling kettle after the quiver is tipped over it, speaks on the fourth day, and becomes a man through the lodge-pole lashing sequence.
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Blackfoot Lodge Tales THE BAD WIFE 49 / THE LOST CHILDREN / THE LOST CHILDREN 5 1 / THE LOST CHILDREN 53; lines 2707-2771 confidence: medium

In a dream, an old woman tells the girl to tie her brother to one lodge pole each day until all the poles have been used; then she will be helped and have no more bad luck.

A dream figure instructs the girl to tie her brother to each lodge pole, and after she completes the sequence he has grown into a young man.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: high

An old man is mistreated by his son-in-law; a clot of blood becomes a child in a kettle, is swung around the tent, grows into Clotted-Blood, and kills the son-in-law.

Clotted-Blood originates from a hidden clot of blood that becomes a child in a kettle and rapidly becomes a young man.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: medium

An old man is mistreated by his son-in-law; a clot of blood becomes a child in a kettle, is swung around the tent, grows into Clotted-Blood, and kills the son-in-law.

The child is swung on four sides of the tent and becomes a young man.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: medium

In the Seven Bulls abstract, a girl abandons her child; Seven Bulls find and raise him, kill buffalo for him, and teach him to make bow and arrows.

An abandoned child is found, pitied, fed, raised, and instructed by Seven Bulls.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

Seven brothers are killed; their sister swallows a stone, gives birth to White-Stone, swings him on four sides of the tent, and he grows.

White-Stone is born after his mother swallows a stone and rapidly grows.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1455-1516 confidence: medium

A pregnant woman uses her dress and then her belly as a plate; after eating, a man cuts her open, removes two children, names them Ka'a"en and Nii^a', and disappears.

The twins are removed from the cut-open pregnant mother and later appear as active children playing in the tent.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1658-1733 confidence: high

During a buffalo hunt, a wounded buffalo coughs out clotted blood; the old man secretly picks it up, puts it into his quiver, and says he only removed a thorn from his foot.

The boy emerges crying from clotted buffalo blood thrown into boiling water and is later identified as supernatural.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1658-1733 confidence: high

The old man knows the child is supernatural and directs four swings at positions around the tent; with each swing the child advances from laughing to speaking to becoming a large boy and finally a young man.

Four successive swings at positions around the tent correspond to the child laughing, speaking, becoming a large boy, and becoming a young man.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1658-1733 confidence: medium

The son-in-law says a girl child should later be his wife and a boy should be killed. The youngest daughter, who cares for the old people and steals food for them, reports that the child is a girl. The son-in-law sends refuse so the old woman will have milk.

The son-in-law orders that a boy be killed, and the youngest daughter protects the child by saying he is a girl.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2226-2287 confidence: medium

A girl becomes pregnant by her lover, conceals the cause, says she is ashamed, asks that the child be thrown away, falls behind the moving camp with her mother, and gives birth to a boy.

The newborn is intentionally left covered with earth, survives crying and struggling, is found by Seven Buffalo-bulls, and is adopted as their son.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2226-2287 confidence: medium

Seven old Buffalo-bulls following the camp trail hear an unknown sound, gather at the wallow, find and pity the child, decide to raise him as their son, and each lick him; afterward he is no longer a baby but a boy.

After all seven Buffalo-bulls lick the abandoned child, he is no longer a baby but a boy.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2334-2378 confidence: medium

The young man recounts that his mother gave birth during a camp move, that he was buried in a buffalo-wallow, and that seven old bulls found and raised him until he was a man.

The young man says he was buried after birth in a buffalo-wallow, found by seven old bulls, and raised by them until he became a man.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2380-2423 confidence: high

The woman, after her brothers were killed, cries in the hills, considers suicide, swallows a white stone, and later her abdomen grows.

The woman swallows a white stone, her abdomen grows afterward, and she gives birth to a boy named White-Stone.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2380-2423 confidence: high

She swings the baby four times at four tent positions; he smiles, talks, almost jumps off, and finally jumps off as a boy.

The child develops from baby to boy through four swings at each of four tent locations, gaining smiling, speech, near-leaping, and then boyhood movement.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2654-2697 confidence: high

After the boy cries, buffalo come near. At the girl's prompts, the boy looks at the buffalo and they fall dead; he looks at the meat and it is cut up, then dried.

The boy's looking causes buffalo to fall dead and causes the meat to become cut up and dried.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2193-2289 confidence: medium

The woman cooks meat and tries to serve it in several bowls or on several supports: wood, bark, buffalo-horn, mountain-sheep horn, moose horn, blanket, and dress; the stranger rejects them until she offers to put the meat on her belly.

The twins are born when the powerful stranger cuts open the pregnant woman with a white stone knife after a ritualized food-serving sequence.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2781-2877 confidence: high

On the fourth day, the old man finds a clot of blood in the trail, pretends to be picking up spilled arrows, hides the clot in his quiver, and brings it home for blood-soup.

A blood clot found in the trail is put into a soup pot, and a crying boy baby appears from the boiling pot.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2879-2975 confidence: high

The baby is moved around the lodge-poles in the direction of the sun, grows into a young man, and says: "I am the Smoking-Star. I came down to help you. When I have done this, I shall return."

The baby instructs the old man in a lodge-pole circuit and grows into a fine young man during the night.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 3859-3962 confidence: medium

After four days, the woman comes up from the water, returns to the lodge, and is already heavy with child.

The Blood version states that the woman gives birth to a beaver, which is kept alive in water and accepted by the husband.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6178-6269 confidence: high

Four buffalo bulls find the buried child, agree to bring him to life and keep him, and use their power to uncover him, revive him, make him crawl, make him half-grown, and finally make him a full-grown man.

After the buffalo bulls revive the buried child, their successive actions cause him to crawl, become half-grown, and become a full-grown man.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6369-6464 confidence: high

A woman whose infants have died sees a tiny boy in a small whirlwind; he calls her mother, predicts he will be her next child, gives instructions for a navel-cord and sweet-grass packet, and turns into a caterpillar when picked up.

A tiny boy appears in a whirlwind before his birth, calls the woman mother, predicts his birth, and gives instructions to ensure he will not die.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6369-6464 confidence: medium

A woman whose infants have died sees a tiny boy in a small whirlwind; he calls her mother, predicts he will be her next child, gives instructions for a navel-cord and sweet-grass packet, and turns into a caterpillar when picked up.

After the woman picks up the tiny boy, he turns into a caterpillar.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6369-6464 confidence: high

A woman whose infants have died sees a tiny boy in a small whirlwind; he calls her mother, predicts he will be her next child, gives instructions for a navel-cord and sweet-grass packet, and turns into a caterpillar when picked up.

The pre-birth child instructs that a piece of his navel-cord be combined with sweet-grass and worn, after which the child does not die.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7107-7198 confidence: high

The sister remains to care for her little brother; the brother becomes the object of power and grows into a young man in one day, then says he will make a buffalo-drive and forbids her to look out.

The little brother becomes the object of a power and grows into a young man in a single day.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7666-7762 confidence: low

The camp men admire the husband; the woman lives with him through winter. In spring a black cloud and Chinook are announced, and he says he is going to die while speaking of the unborn child.

The child is in the woman's womb when the father dies or thaws, and later becomes a chief named Excrement Chief.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 11924-12037 confidence: high

Coyote is sent for water; many babies fall from the women's wombs. The women wash most babies into tribes, leave the Shoshone for Coyote, and Coyote washes them, calls them his children, and explains later conflict with other tribes.

Many babies fall from the women's wombs; the women wash most into the tribes, while Coyote washes the Shoshone and identifies them as his children. The variant also makes Coyote's children ancestors of the Shoshone.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14248-14390 confidence: high

A man and his pregnant wife live in a grass-lodge; the Sun warns the man in a dream about a visitor and instructs that food be placed on the visitor's chest. The visitor eats, the woman falls dead, and he removes two boys from her womb, throwing one into water and the other into the wikiup entrance.

Two boys are removed from the womb of a woman who has fallen dead, thrown to separate places, rapidly appear as active youths, and are explicitly called the first twins ever born.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14646-14764 confidence: medium

The older brother returns from hunting, works on the mother’s body, various animals emerge and are killed by the younger boy, but Snake emerges and escapes into a rock after the younger boy flees.

The two brothers extract a little girl from their mother’s corpse, wash and wrap her, and the younger brother carries and tends her.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2466-2572 confidence: medium

In 'Old-Man-Coyote as the False Suitor,' a woman leaves a child in a buffalo wallow; seven buffalo raise him. Grown, he returns to camp. A chief offers daughters in marriage for killing an eagle and then a silver fox. The boy performs the deeds, but Old-Man-Coyote substitutes or takes the proofs and claims them; he receives the elder daughter, while the boy marries the younger daughter after the people recognize his deeds.

A child is left in a buffalo wallow, found and raised by seven buffalo, and later returns as an effective hunter and medicine-maker.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8202-8300 confidence: medium

In “The Bulls’ Ward,” a young woman refuses marriage, has clandestine intercourse with an orphan boy, becomes pregnant, hides the pregnancy, gives birth during a buffalo hunt, and the child is placed in a buffalo wallow.

The young woman hides pregnancy, gives birth away from camp, the child is placed in a buffalo wallow, and seven bulls come along.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8237-8329 confidence: medium

Buffalo bulls find a crying baby; Crazy-bull tosses him in the wallow until he sits, walks, and runs, and the child then follows and travels with the buffalo.

A crying baby is found and raised by buffalo; after being tossed by Crazy-bull he rapidly shows sitting, walking, and running abilities and lives with the buffalo as their child.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8302-8394 confidence: medium

Buffalo bulls find a crying baby; Crazy-bull is given the child and tosses him upward three times, after which the child sits, walks, and runs.

After being thrown into the air three times by Crazy-bull, the child moves from sitting to walking and then running.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8535-8637 confidence: high

Old-Man-Coyote first made the people; generations later, at Pryor Gap, a child with two teeth is strapped to a dog by travois, and the dog breaks loose chasing antelope.

A child lost at Pryor Gap is obtained by dwarfs, made to grow rapidly, and equipped with hunting weapons.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8600-8702 confidence: high

Old-Man-Coyote first made the people; later the Crow travel at Pryor Gap, where a dog carrying a two-toothed child by travois chases antelope and returns without the child, and searches fail.

A lost baby is taken by dwarfs, made to grow rapidly, and becomes an armed boy with hunting ability.
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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: medium

Sun returns, finds the hole, sees his wife hanging, shapes a stone and tells it not to hit the boy but the woman. The stone kills her, the rope is cut, and the boy stays near the corpse.

After his mother is killed, the boy survives, remains by the corpse, and is later caught, fed, and kept by an old woman.
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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: high

The woman stays, becomes pregnant, and has a son who grows larger every morning; the father gives him bow and arrows and warns him not to shoot meadowlarks and warns the woman not to move buffalo chips.

The child born in the sky world grows larger every morning.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2999-3099 confidence: high

The sky land resembles earth but is better and has good water; a young man in a big tipi says he sent for the woman and wants to marry her; she stays, becomes pregnant, and bears a boy who grows larger every morning.

After the woman gives birth in the sky, the boy grows larger every morning.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3037-3144 confidence: medium

The woman becomes pregnant again; the husband kills a buffalo, prepares sinew and a hide bucket, tells her to dress and paint because she will see her people, refuses his mother's request to keep the boy, and takes the bucket and sinews to the sky-hole.

The boy is lowered with his mother, but after the line breaks and the mother dies, he survives and continues alone.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3102-3209 confidence: medium

A sinew from the loins has been forgotten; an earth man sees something descending, and the lowering cord runs out while the bucket is still around tree-top level.

The sinew cord is insufficient and is then broken by a thrown stone; the mother dies in the fall, while the boy survives and continues the narrative.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3646-3750 confidence: medium

Near the old woman’s place is a big spring; the boy brings whole buffalo bodies, but the meat repeatedly disappears without bones, and the old woman fears him.

The boy is called God’s son, brings whole buffalo bodies, kills bears and a long-otter, pacifies a closing coulee and a falling tree, and obtains fire-moccasins.
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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 3850-3952 confidence: medium

The visitor rejects ordinary plates, says a pregnant woman is her plate, eats from the hostess’s body, bites open her abdomen, sees two babies, throws one behind the lodge curtain, and throws the other into a spring.

The child thrown behind the curtain survives there, is raised by mice, asks for food, and later emerges to his father.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3915-4017 confidence: medium

The visitor rejects ordinary plates, says a pregnant woman is her plate, eats from the wife’s body, bites open her abdomen, sees two babies, throws one behind the lodge curtain, and throws the other into a spring.

After their mother is killed, one baby survives behind the curtain and is raised by mice, while the other survives in a spring and later emerges to play.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4347-4441 confidence: medium

A person strikes the rear of the tent and asks for the door; the unborn child speaks in Hidatsa, says the door is on the east side, directs him where to sit, and the visitor is described as having a face in front and in back.

A child still in the womb speaks in Hidatsa, reveals the lodge door, and instructs a visitor.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4412-4506 confidence: high

A person at the rear of the lodge asks where the door is; the woman does not answer, but the child in her womb speaks in Hidatsa, saying the door is on the east side and telling the visitor where to sit.

The child in the womb speaks in Hidatsa, tells the visitor where the door is, and directs him where to sit.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4508-4603 confidence: medium

A man rejects ordinary plates, says a pregnant woman is his plate, kills the woman with a heated stone, pulls out two children, throws one behind a screen and one into a spring, alters her face, and runs off.

Two children are pulled from the pregnant woman after she is fatally burned, and both survive in separate places: behind the screen and in the spring.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4541-4633 confidence: medium

The woman sets a lidded kettle over the fire. The man ties, disrobes, and puts both boys into the boiling kettle; they sit inside telling stories and later jump out alive.

The woman says the boys are dangerous, the father fears his sons, and the man cannot kill them by boiling, drowning, or roasting.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4701-4804 confidence: high

The boys cut the buffalo’s organs and ribs, escape, and Spring-boy takes the heart; a storm pursues them, their arrows carry them rapidly, one boy is blown apart into a blood clot, and Spring-boy survives in a hole.

One boy is blown apart until only a blood clot remains; the clot grows and becomes a boy again when boiled in a kettle.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4841-4939 confidence: high

A pregnant wife feeds a visiting woman, who says pregnant women are her plates, eats from the wife’s belly, cuts her abdomen open, removes twins, throws one behind a curtain and one into a spring, and props the wife upright with sticks.

A witch-like visitor cuts open a pregnant woman, removes two twins, and places them in separate locations, one behind a curtain and one in a spring; both survive.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4841-4939 confidence: medium

The father leaves much meat; it is eaten, two sets of tracks appear, and the boy asks for two bows and arrows. Spring-boy plays with him but flees back to the well when the father comes.

Spring-boy lives in connection with the spring or well, has sharp teeth, is captured with rawhide gloves, returns his teeth to his 'father,' and asks that a complete buffalo be placed in the spring so all will be well.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4906-5004 confidence: medium

A pregnant wife feeds a visiting woman, who says pregnant women are her plates, eats from the wife’s belly, cuts her open, removes two twins, throws one behind the curtain and one into a spring, and props the woman up.

Two twins are removed from their mother, one thrown behind the curtain and one into a spring; both survive and later act together.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5641-5748 confidence: medium

Buffalo-woman goes to a buffalo wallow, changes into a buffalo, gives birth to a calf, then returns to woman form as the calf becomes a baby. Looks-down observes by flying up from his rock pile and then becoming a man again.

Buffalo-woman gives birth as a buffalo at a wallow and the calf becomes a baby; Corn-woman gives birth after going to a cornfield and returns with a baby wrapped in deer hide.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5962-6068 confidence: medium

A buffalo cow says her child's father is human, brings the child to camp, instructs him to say the fatherhood occurred at the time of the mud, and the young man takes mother and child to his tipi.

Both accounts center on a child born from a buffalo mother and a human or Crow father; the child approaches or seeks the father and mediates recognition.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6027-6133 confidence: high

A buffalo cow says her child’s father is human, tells the child to identify the father by saying it happened at the time of the mud, and brings the child to the young man, who then goes to the mother and takes them to his tipi.

Both accounts center on a child born from a buffalo mother and human or Crow father who seeks out and identifies the father in camp.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6662-6758 confidence: high

The crying sister goes to the mountains, puts a white stone in her mouth, leans against a pine, falls asleep, swallows the stone, becomes pregnant, gives birth after four days, and the child grows unusually quickly.

The woman swallows a white stone near a pine and soon becomes pregnant; the child is later described as white like the stone.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6662-6758 confidence: high

The crying sister goes to the mountains, puts a white stone in her mouth, leans against a pine, falls asleep, swallows the stone, becomes pregnant, gives birth after four days, and the child grows unusually quickly.

The child is born after four days and reaches speech, running, and young manhood within a few days.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6727-6823 confidence: high

The sister cries, goes to the mountains, sees a white stone, puts it in her mouth, sleeps leaning on a pine at the foot of the mountains, swallows the stone, and returns pregnant.

The sister swallows a white stone, returns pregnant, gives birth after four days, and the child matures into a young man within days.
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Teton Sioux Music BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX / TETON SIOUX MU8I0; lines 6668-6819 confidence: medium

A speaker says the plant will become a beautiful child, instructs caretakers to give it air, sunshine, and water and keep other plants away; the plant grows into corn, and the people conclude Wakag^tai)ka sent it to keep and raise.

The plant is announced as going to grow into a beautiful child, is identified as the child desired by the caretakers, and produces corn understood as sent by Wakag^tai)ka.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6586-6656 confidence: low

In the legend, an old couple lives on the bank of a river, has no children, and often asks Wakag^tai)ka to send a child while in the sweat-bath booth.

The old couple ask for a child; a voice says the prayer will be granted; the next morning a greenish seedlike opening appears at the door.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14594-14754 confidence: medium

A woman elopes with her sister-in-law; later the husband finds them, a boneless child has been born, and he kills the infant and his wife.

The passage includes a boneless child, seven pups born to a woman, and a two-faced child.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11053-11150 confidence: high

The bear returns, is decorated again, and communicates that the father should keep the son because his flesh is human; she says he will aid with mysterious powers and that she has given him all her power.

The bear-born sons have human form or human flesh and display extraordinary power: one becomes a great war chief after receiving his mother’s power, while the other’s words happen and he cannot be killed in battle.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11363-11446 confidence: medium

The Latin passage says the comrade tells Jack-Rabbit that a virgin becomes pregnant by urinating where a young man has urinated; this is followed by the girl giving birth to a child.

The comrade says a virgin can become pregnant by urinating where a young man has urinated; after the described act, the girl gives birth to a child.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7918-8009 confidence: medium

No one likes Teze'xnin because he is ugly; he sees the chief's daughter urinating, urinates in the same place, and she becomes pregnant.

The chief's daughter conceives after the boy urinates where she had urinated; later the infant identifies him by urinating on him.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7918-8009 confidence: high

An old woman stores moose-skin scrapings in a pail; on returning she hears a child crying, finds the scrapings have become a boy, feeds him soup, and he grows rapidly.

Moose-skin scrapings kept by an old woman turn into a crying boy, who grows rapidly over four days.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8198-8255 confidence: medium

The boy grows perceptibly every day, kills four rabbits with the blunt arrows, and the sister skins and roasts them.

The little brother grows perceptibly every day and quickly becomes able to kill rabbits, a moose, and other game.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8450-8543 confidence: high

The deserted girl puts up a lodge; the boy asks what they should eat, predicts a fat buffalo at the door by morning, and the girl finds it there, skins it, and dries the meat.

The boy predicts a buffalo, a bear, and a beautiful lodge, and each appears for the sibling household.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8450-8543 confidence: high

The sister makes a sweat-lodge; the boy enters and prays, his voice and size change, and by the fourth opening he is a well-sized youth. He predicts a big bear at the door, and it appears the next morning.

The boy enters a sweat-lodge, prays, and grows by stages until the fourth opening, when he is a well-sized youth.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8643-8730 confidence: medium

A woman gives birth to Icma', Plenty-of-Hair. In spring the bear leaves his cave; the entrance is blocked by a large rock, which Icma' lifts. The woman and boy flee, and Icma' carries her to camp when she is exhausted.

Icma' is born with abundant body hair, is named for it, lifts the large stone blocking the cave, and carries his exhausted mother during the escape from the bear.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23777-23830 confidence: medium

In “The Son of Wind, Ready-to-Give,” a pregnant but innocent young girl is driven from camp with father, sister, and grandmother; they make a grass lodge, and she gives birth to a boy during a strong north wind; the child grows rapidly.

The pregnant girl is innocent but expelled; in exile she gives birth during a strong north wind, and the child grows rapidly.
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The Pawnee - Mythology (Part I) ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487; lines 23996-24049 confidence: medium

In “The Man Who Married a Buffalo,” a shy boy has intercourse with a cow; the cow has a calf; mother and calf go east to find the father, become human beings, and enter his lodge.

The calf-child asks for his father, changes form with his mother, feeds the father, produces water from the ground, and helps him with buffalo-village recognition.
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The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24315-24381 confidence: medium

A man and wife live near small ponds; the wife dies after childbirth; afterbirth is thrown into water; the child is fed animals’ milk; Long-Tooth-Boy appears; the father first tries parfleche disguise, then follows buffalo advice to capture Long-Tooth-Boy in water with an inflated buffalo bladder.

After afterbirth is thrown into water, a strange long-toothed boy appears, plays with the child, and is later captured in water.
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The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24383-24418 confidence: high

A man and wife travel south, build a grass-lodge by a creek, the woman gives birth, the afterbirth is thrown into water, she dies, and the boy is nourished by animals' milk.

The younger brother is born from afterbirth thrown into water, while the elder boy survives after the mother's death through animal milk.
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The Pawnee - Mythology (Part I) ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER.; lines 24720-24741 confidence: high

White Moccasin’s wife gives birth to a dog; White Moccasin throws it into a creek; Clam Shell rescues it, says a witch threw him into the water, tells him to follow his people’s trail, and the dog becomes a boy and finds a quiver.

White Moccasin’s wife gives birth to a dog; the father throws it into a creek, but after rescue the dog becomes a boy who later gains status and defeats enemies.
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The Pawnee - Mythology (Part I) ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER. / ABSTRACTS. SOI / ABSTRACTS. 503; lines 24852-24938 confidence: medium

During famine, a buffalo chief's daughter carries a bundle and divides buffalo into four herds for the people; she gives birth to a calf, Wind teaches it its parents' names, and she is barred from carrying the sacred bundle.

The calf born in a ravine is taught by Wind the names of its parents and sings its parentage, surprising people who thought its mother was a maiden.
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The Pawnee - Mythology (Part I) ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE. / ABSTRACTS. 507; lines 25146-25168 confidence: medium

The boy acts peculiarly, plays alone, imitates doctoring, and often has great success.

The boy is young, imitates doctoring, cures successfully, and says he has no known power or initiation explaining the cures.
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The Pawnee - Mythology (Part I) ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513; lines 25383-25437 confidence: high

A poor couple in a grass-lodge receive a boy baby after a bird drops down before the woman; the child grows rapidly, asks for bow and arrow and a spider-web ring, shoots at the rolling ring, and dead buffalo appear for many days.

A boy baby appears after a bird drops down before a poor woman, grows rapidly, requests implements, and causes dead buffalo to appear for many days.
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The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23728-23774 confidence: low

In 'The Boy Who Was Given Power to Call the Buffalo,' people travel west in early winter on a buffalo hunt and pause exhausted; a boy goes out with moccasins filled with pemmican, eats an artichoke, feels better, and hears the Wind say he has been protected since before birth.

The Wind tells the boy seeking buffalo that he has been protected since long before birth.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159 / I 62 TALES OF READY-TO-GIVE. / THE BOY WHO WORE A WOODPECKER CAP. 163; lines 8045-8129 confidence: medium

Little Burnt-Belly-Boy lives with his grandmother, has a buffalo-hide ring and bow and arrows, and asks his grandmother to roll the ring out of the grass-lodge so he can shoot it.

Burnt-Belly-Boy shoots a buffalo-hide ring, after which a young buffalo is found and its meat is preserved, and the youngest daughter calls him a wonderful boy.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND HIS DREAMS. 159 / I 62 TALES OF READY-TO-GIVE. / THE BOY WHO WORE A WOODPECKER CAP. 163 / SHOOTING OF THE SQUIRREL'S NOSE. 167; lines 8150-8239 confidence: medium

A stream-hunting man sees a young duck diving around ponds and carrying weeds, catches it and takes it home, then releases it when his wife tells him to do so.

Young-Duck is born after her father's contact with a young duck; her mother explicitly links the child to the duck, and the girl favors ponds and water.
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The Pawnee - Mythology (Part I) HOW THE WITCH-WOMAN WAS KILLED. II9 / PURSUIT BY A RATTLING SKULL; THE PLEIADES. 121 / J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23; lines 6041-6122 confidence: medium

The passage says that long ago there were no horses, dogs carried burdens, and a very poor boy went from tipi to tipi seeking food, sometimes chased away and sometimes fed.

A very poor boy who is mocked or opposed by others receives dream guidance, live ponies, songs, and a dance associated with Tirawa, later becoming a chief.
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The Pawnee - Mythology (Part I) I04 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I07 / I08 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I09; lines 5507-5564 confidence: medium

The calf asks whether the man is hungry, tells him to strike his forehead lightly, and pemmican falls from the calf's head for the man to eat and store.

The calf, addressed as the man's child through kinship language, provides pemmican from his forehead and water from the ground for his father.
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The Pawnee - Mythology (Part I) I08 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I09 / THE MAN WHO MARRIED A BUFFALO. II3 / HOW THE WITCH-WOMAN WAS KILLED. I15; lines 5663-5734 confidence: medium

The old woman knows the child is protected by a minor heavenly god; she goes to a creek, tells a clam to replace her as Witch-Woman, blows on the shell, and it becomes a wrinkled old woman.

The child is born under protection of a minor heavenly god and later is described as having many wonderful ways.
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The Pawnee - Mythology (Part I) IQO TALES OF READY-TO-GIVE. / THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.'; lines 9510-9602 confidence: high

White-Moccasins' wife gives birth while the people prepare to hunt; the child is found to be a dog, and White-Moccasins throws it into the creek.

The child is born as a dog and later becomes a boy after the Clam Shell directs him to look around.
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The Pawnee - Mythology (Part I) THE HERMAPHRODITE. I39 / TRUE STORIES OF THE HEAVENLY BEINGS. / HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45; lines 7087-7164 confidence: high

Handsome-Boy reports that the strange boy says the father placed him at the roots of a big elm tree. The father recognizes this as where he put the after-birth, says there must have been a child in it, and plans to catch the boy so he can play with Handsome-Boy.

The father recognizes that the place named by the strange boy is where he placed the after-birth and concludes there must have been a child in it.
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The Pawnee - Mythology (Part I) THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243; lines 12199-12276 confidence: low

On the fourth night the old man takes a pipe from a skunk bag; the young man and old man smoke it; the young man falls over from lack of sleep, and the old man says they will go home.

After the old Skidi's visit and pipe exchange, the young man's stomach grows over months and he says he is pregnant.
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The Pawnee - Mythology (Part I) THE BASKET GAME, OR THE WOMAN IN THE MOON. 235 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 12107-12153 confidence: medium

The story title is "The Medicine-Child and the Beaver Medicine"; it begins with Skidi and other Pawnee band locations and describes a Skidi child with mysterious behavior who plays medicine-man alone and wanders to creeks and timber.

The child is born in the village, develops mysterious ways, plays medicine-man alone, heals a woman despite not knowing medicine, and later all treated patients recover.
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The Pawnee - Mythology (Part I) THE BASKET GAME, OR THE WOMAN IN THE MOON. 235 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 12155-12196 confidence: medium

People tell another Skidi band about a boy, still a child, who heals people; the band is told that the lower villages have a wonderful medicine-child with curing power.

The boy is still a child yet is reported to heal people, cure diseases, and possess wonderful medicine power.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 347 / THE BEAR MEDICINE AND CEREMONY. 349 / THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353; lines 17458-17538 confidence: medium

The woman later has a son who is never known to be sick and a daughter who grows; several later children die, which she connects to catching only two young Bears.

The son is never known to be sick, the daughter also grows, and the woman connects the death of later children with having caught only two young Bears.
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The Pawnee - Mythology (Part I) 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 / I08 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5328-5372 confidence: medium

People look at the boy and say that the things he asks for, including tobacco, are things the gods in the heavens like; they say some god has taken pity on him, and relatives bring the requested things.

The people say a god has taken pity on the boy; after receiving the cap and name, he directs the finding of beans, brings deer meat, and enables a Buffalo hunt for the community.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24158-24206 confidence: medium

The people return; the couple live with the mother. The mother digs at the grave and finds bones; the daughter says the bones are on the hill but she is truly the daughter’s spirit. They live happily for years; the woman bears a boy, may not cook or make clothing, and the boy may not touch the ground.

The spirit wife gives birth to a boy who is not allowed to touch the ground and is carried on others’ backs.
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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 MEDICINE-CHILD AND THE BEAVER MEDICINE. 251 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 253 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257; lines 12866-12945 confidence: medium

The couple hears childlike voices asking why their mother does not come for water; the woman recognizes the Loons, carries them to the lodge, and the Loons begin nightly and morning routines with the couple and the pond.

The Loons speak like children, call the couple father and mother, state the woman cannot have children, and live with the couple as paired young beings.
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The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271 / THE LIGHTNING S MEDICINE CEREMONY. 27S / THE LIGHTNING S MEDICINE CEREMONY. 279; lines 13981-14001 confidence: high

While the woman gathers grass, a bird falls into the grass; when she looks, a baby boy is there, and she tells her husband she has a baby grandchild.

The baby boy appears in the grass immediately after a bird falls into it, is adopted as a grandchild, and grows unusually quickly.
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The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE ORIGIN OF THE GEESE MEDICINE. 3O3 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307; lines 15256-15306 confidence: medium

Story title: “THE WONDERFUL BOY WHO KILLED HIS FATHER.”

The title calls the figure a wonderful boy, and the boy kills his father remotely by sending a sunfish bone to his heart.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE GEESE MEDICINE. 3O3 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309; lines 15352-15429 confidence: medium

The boy jumps into the water with a gourd in each hand, releases them under water, and they come up as two ducks; the ducks swim, return to him, and turn back into gourds.

The boy transforms gourds into ducks, is praised with his mother as wonderful, and his father cannot equal the feat.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE GEESE MEDICINE. 3OI / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE ORIGIN OF THE GEESE MEDICINE. 3O3 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 305; lines 15161-15233 confidence: high

The boy tells his mother to bathe in a creek; she hears a swan noise but sees only him. He performs surprising tricks, and they find two squashes in the field and take them home.

The boy is a child who shows wonderful power to his mother and then publicly performs acts that exceed what his father, a leading medicine-man, knows.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE GEESE MEDICINE. 3OI / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE ORIGIN OF THE GEESE MEDICINE. 3O3 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 305; lines 15235-15253 confidence: medium

As the father climbs the hill, he thinks of the wonderful things the boy had done in his medicine-lodge, becomes envious, reaches the top, looks at his son, shoots an arrow at him, and the boy dies after recognizing his father.

The boy is said to have done wonderful things in the medicine-lodge, and the father becomes envious while remembering them before shooting him.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261; lines 13054-13123 confidence: medium

The section title names the Lightning's medicine ceremony; the Kitkehahki are said to have many ceremonies but no medicine-men's ceremonies, and a girl baby is born in a Republican River village.

The girl is born with a mark interpreted as Moon, meteor, or star, behaves unusually, and is repeatedly linked with the heavens and stars.
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The Pawnee - Mythology (Part I) THE POOR BOY WHO WANTED TO GET MARRIED. 211 / THE BUFFALO AND RED-SPIDER-WOMAN S DAUGHTER. 213 / TALES OF READY-TO-GIVE. / THE BUFFALO AND THE DEER. 215; lines 10746-10849 confidence: medium

The Wind comes to the calf, sings to it, and names its mother and other kin; the calf learns the song and follows the herd.

The abandoned calf is visited by the Wind, learns a song naming its mother and kin, and repeats the song to the herd, revealing its mother.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99; lines 4986-5042 confidence: medium

The father tries to embrace the boy, who tells him not to touch him yet. The boy says the people are starving, that he has come back to feed them, and that he has brought things from the west.

The boy displays extraordinary provisioning powers by drawing meat from under a robe, directing scouts to buffalo after scarcity, and restoring food to the people.
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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 4691-4708 confidence: medium

The boy tells the women to watch for a coming man; the women watch and see a man coming over the hills.

The boy foretells the man's arrival, is credited with killing buffalo for the women, and is visibly perceived as possessing mysterious powers.
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The Pawnee - Mythology (Part I) THE WIFE WHO RETURNED FROM SPIRIT LAND. I 29 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS.; lines 6486-6532 confidence: medium

The young man and his wife live happily for years; he sometimes goes on the war-path and brings back ponies. The woman gives birth to a boy, and because she is not allowed to cook or make moccasins for her husband, her relatives do so.

The son of the spirit wife is carried continuously, kept from playing with other children, and protected from falling to the earth because that would signal disappearance.
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The Pawnee - Mythology (Part I) THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I; lines 15445-15508 confidence: medium

The boy gives the little animal smoke and tobacco, returns it to the bundle, becomes leader of the medicine-lodge, and teaches what the animals taught him.

After revival and return from Pahuk, the boy becomes leader of the medicine-lodge and teaches animal-derived knowledge to the people.
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The Pawnee - Mythology (Part I) THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I; lines 15510-15536 confidence: medium

The boy gathers feathers, sees that the man is gone, cries for help, is pregnant and near birth, and has been left hanging on the steep bank to die; he cries until exhausted and falls asleep.

The boy becomes pregnant during the journey and is about to give birth while abandoned on the bank.
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The Pawnee - Mythology (Part I) WILLIAMS A WILKINS COMPANY / BALTIMORE, MD. / CONTENTS / MYTHS.; lines 108-324 confidence: medium

Later Section I titles include cannibal witch and buffalo titles, “The Son of Wind, Ready-to-Give,” buffalo marriage titles, “Pursuit by a Rattling Skull; the Pleiades,” “The Wife who Returned from Spirit Land,” and “How the World is to Come to an End”; a note identifies C, K, S, and P as Pawnee divisions.

Titles mention a boy given power to call buffalo, wonderful boys, poor boys, and the Medicine-Child.
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The Pawnee - Mythology (Part I) WIND. / ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491; lines 24264-24312 confidence: medium

Man and woman travel south to a timbered river valley, build a grass-house, live alone; the woman gives birth to a boy, the man buries the afterbirth by an elm tree, and the child grows rapidly.

The first child grows rapidly, and the father recognizes the strange boy as his own son born from the afterbirth.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21537-21628 confidence: high

The man marries the girl; the first wife's drowning attempt fails; the husband is carried off by a whirlwind; the girl gives birth to Rock, who rapidly matures and obtains turtle moccasins.

Rock is born four days after his father's disappearance and becomes a young man four days later.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22267-22355 confidence: high

The oldest sister calls Bear and Panther as sentinels inside the cave; the youngest sister wants a son; a red berry stick is chosen, cut, taken to the cave, and laid on a bed with clothing, bow-case, quiver, lance, and other items.

The youngest sister desires a son; a red berry stick is selected, placed on a furnished bed, commanded repeatedly, develops a body, rises as a man, and is named Red-Stick-Man.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22717-22817 confidence: medium

Three women cross a spring; the last woman later becomes pregnant, is attended by Hairy-Face, water fills the tipi and puts out the fire, and a spotted eyeless animal infant appears and disappears.

The opening abstract links a spring crossing, heat entering the body, missed menstruation, water filling the birth space, and a nonhuman spotted infant.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22717-22817 confidence: medium

A woman whose husband is away accepts a secret lover who invokes Flat-Pipe, Thunder, and Water Monster; she later becomes pregnant, dies, and a rattlesnake baby bursts out and is burned.

A mysterious young man solicits a secret relationship, invokes named powers, and the woman later gives birth fatally to a rattlesnake baby.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22819-22910 confidence: medium

Two newly married women go for water; one is struck by reflected sun rays after dipping her vessel, becomes pregnant, bears beaver-like babies without tails, later has a human son, and the son drowns in Wind River.

A woman is struck by reflected sun rays after dipping her vessel in the river and subsequently becomes pregnant.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22819-22910 confidence: medium

Two newly married women go for water; one is struck by reflected sun rays after dipping her vessel, becomes pregnant, bears beaver-like babies without tails, later has a human son, and the son drowns in Wind River.

The woman gives birth several times to babies resembling beavers and lacking tails.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22819-22910 confidence: high

In 'Foot-Stuck-Child,' a child is born from a swollen injured foot; Bone-bull demands her in marriage, animals try to recover her, mole and badger rescue her by burrowing, the fugitives climb a tree, buffalo attack it, and the bull sticks fast and is killed.

Multiple abstracts describe a girl or child born from a swollen wounded foot, wounded leg, or foot abscess.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22995-23041 confidence: high

Seven young men go on the war-path; one has a thorn injury and swollen foot; he pierces the sore with a bone awl, and a crying girl baby emerges and is raised as the group's daughter.

A crying girl baby emerges from the sore place in the injured man's foot after he pierces it with a bone awl.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22995-23041 confidence: high

The sister weeps on a distant hill, finds and accidentally swallows a small round transparent stone, grows in size, gives birth to a boy, and the boy grows rapidly, hears of his absent uncles, makes bow and arrows, and prepares for a journey.

The sister accidentally swallows a small round transparent stone while sleeping, grows in size, and gives birth to a boy who grows rapidly.
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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 CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23275-23347 confidence: high

The daughter gives birth to seven white puppies and orders her brother to drown them; he shelters them in bark at an old cottonwood by the river, feeds them, and finds them changing into boys and back into puppies.

The woman gives birth to seven white puppies who later appear as seven boys or youths.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23349-23456 confidence: medium

In a snowy camp, baby Raw-Gums secretly leaves the cradle, kills and eats chiefs, hides bones in a hollow cottonwood, is exposed by his parents, transforms when thrown out, and the camp leaves after skeletons are found.

Raw-Gums appears as a baby who leaves the cradle at night, kills and eats chiefs, hides remains, and transforms into a young man when exposed.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23949-24014 confidence: high

In “Blood-Clot-Boy,” a blood clot becomes a boy; he kills dangerous figures, defeats shapeshifting pursuers through freezing ice, transforms a cliff-pusher into a buzzard, marries after playing a flute, returns to his parents, and goes to the sky.

An old man finds a clot of blood, and it becomes a boy who becomes Blood-Clot-Boy.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24017-24071 confidence: high

In the Blood-Clot-Girl abstract, an abused old father-in-law finds a blood clot that becomes a girl; the son-in-law's wish to marry her is refused, the chief's son marries her, and the old man's wife makes an ornamented tent for the couple.

The old man finds a clot of blood, and it becomes a girl who later marries the chief's son.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24073-24139 confidence: high

After a wounded buffalo cannot be tracked, the old man finds a clot of blood on snow for blood soup; the old woman heats it in water over fire, hears a baby cry, empties the vessel, and finds a healthy-looking girl.

A blood clot found on snow is placed in water over fire; after a baby's cry, a healthy-looking girl is found and later grows rapidly.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24250-24323 confidence: medium

Abstract 136: the sun and moon are brothers; the moon turns into a porcupine and entices a woman to the sky; a frog appears; the woman and frog have a chewing contest; the moon’s wife is forbidden to dig roots, sees earth through a hole, descends by sinew rope, and is killed by a stone thrown by the moon, while her child falls unhurt.

The child falls to earth unhurt; in variants he becomes a great chief or performs heroic acts, gives away a supernatural bow, and becomes a star.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24450-24533 confidence: high

A hunter forbids his wife to look if anyone comes; Tangled-hair enters after she looks, kills her, and throws away her unborn boys; the father later finds the boys, and they use bows and a sweat-house so that their mother comes out alive.

Two unborn boys survive being discarded, are found by their father, restore their mother to life, and defeat Tangled-hair, a water monster, and thunders.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10936-11007 confidence: medium

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 woman gives birth to male and female twin dogs who grow rapidly, wander away, and leave tracks that become like human tracks.
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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 11279-11359 confidence: medium

After she returns and begins supper, the white dog lies at her side; her stomach is described as "getting quite large" and giving sudden jerks, and she becomes drowsy.

The woman experiences an enlarged, moving stomach and drowsiness; when she asks about pregnancy signs, her mother says she has not associated with men and suggests illness.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11448-11521 confidence: medium

The daughter tells her mother that a young man entered her tipi at night, appeared fully human, said he was the white dog she had driven away, and later appeared as a real dog whom she struck on the ear.

The daughter gives birth to seven white male puppies after her encounter with the dog-human visitor.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11689-11775 confidence: medium

The sister suspects the little boy is feeding the puppies, orders him to drown them, says she does not want them for children, while the boy calls them his nephews and the mother rebukes the daughter for speaking harshly to him.

The passage reports that a woman gave birth to young puppies; she rejects them and orders them drowned, while the little boy cares for them as nephews.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12244-12337 confidence: medium

The child leaves his cradle at night, returns toward dawn without disturbing his parents, is found asleep, and is described as active, broad-breasted, and often closed-lipped.

The child is still treated as a baby in a cradle, but he repeatedly leaves at night, moves independently, carries an adult chief, and returns without detection.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12339-12406 confidence: medium

The men are amazed and leave punishment to the father. After the feast, the father obtains tripe fat, wraps the baby with it, throws him outdoors, and calls dogs to plunge for him.

After being wrapped in fat, thrown outside, and targeted by dogs, Raw-Gums lands and becomes a young man.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14017-14113 confidence: medium

The youngest brother, described as ugly and big-bellied, insists on visiting his brothers; his mother takes him by dog travois with supplies. At camp he insists on tallow soup cooked in a stone pot on the fire.

The youngest brother is belittled for size and appearance, depends on his mother, and is mocked or scolded before performing the decisive wonder.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15279-15359 confidence: medium

The sister sees a black spot become a string of buffalo; when the boy faces them and opens his eyes, all the buffalo fall dead.

After the voice’s instruction and the sister’s report, the boy opens his eyes toward the buffalo and all fall dead.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15551-15598 confidence: high

The blood clot becomes noticeable on the way home, feels as if it were a human being, and when the old man opens his blanket, “It was a boy”; he tells his wife they have a child.

The clot carried by the old man feels like a human being and is revealed to be a baby boy.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15551-15598 confidence: medium

The blood clot becomes noticeable on the way home, feels as if it were a human being, and when the old man opens his blanket, “It was a boy”; he tells his wife they have a child.

After the unusual birth-like discovery, the child is said to grow up fast.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15600-15646 confidence: medium

The old man takes something that becomes sinew; the boy requests four arrows, two black and two red, and the old man is pleased with his knowledge.

The boy knows the valued arrow specifications and later stretches himself into a tall young man.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15823-15900 confidence: low

The people are on a fall buffalo hunt near a river and thick timber; Blood-Clot-Boy, also called Searching-Child, is born or becomes part of the tribe and grows into a young man full of life and ambition.

Blood-Clot-Boy is introduced with the unusual wording that he was born or became part of the tribe, and a footnote compares this myth with other Plains versions and a Maidu story about a conqueror who grew from a bead.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16058-16133 confidence: high

On a fourth hunt the son-in-law says the old man may keep a wounded cow if he finds it; the old man follows the bloody trail near sunset, finds clotted blood, and takes it home as food.

A piece of clotted blood from a buffalo cow’s trail is boiled, the kettle behaves unusually, and a small beautiful girl is found.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16298-16384 confidence: high

The old man follows the herd trail through snow, finds frozen clotted blood but no further signs, and decides to take the blood home for soup because his family is hungry.

A healthy girl appears after frozen clotted blood found on the buffalo trail is boiled in a bucket of water over the fire.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16752-16845 confidence: medium

Moon finds only one wife and boy at home, tracks the missing wife to the hole, sees her and the boy suspended, and casts a round stone down the string so it strikes and kills her while sparing the boy.

The boy survives after his mother is struck, falls, and dies; he remains near her body, seeks milk, goes to the river, and leaves tracks.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17265-17325 confidence: medium

The woman bears a boy, and the child grows up very fast.

The boy grows up very fast and is unharmed after falling with his mother near a river.
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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 Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18056-18143 confidence: medium

The wife lies down with beef on herself; the visitor calls this the only bowl he uses, eats, says a man sometimes strikes the bowl, cuts her belly open, finds fully grown twins, throws one outside and one inside near the door, places the woman on her bed, and leaves.

When the visitor cuts open the pregnant woman, he finds twins already fully grown and separates them by throwing one outside and one inside near the door.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18712-18795 confidence: medium

The woman is pregnant and about to give birth; twin boys come out, one is thrown at the door and the other outside, and the woman's body is laid with her back to the fire.

The twins emerge after the mother has been killed and later act independently by playing with arrows and speaking to each other.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19043-19131 confidence: medium

The old woman joyfully identifies Found-in-Grass as her grandchild, notes his afflicted and filthy condition, carries him to her old patched tipi outside the main camp-circle, cleanses him, and feeds him scanty food.

A sick and filthy found child, cared for by the old woman, directs actions that bring buffalo meat during a famine.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19498-19570 confidence: medium

After eating, Tangled-hair wipes his knife on the woman, cuts her open, takes her twin boys, throws one into a spring and the other to the right or south of the tent door, and leaves.

After the woman is cut open, her twin boys are thrown into separate locations, a spring and the right side of the door, and later appear alive and playing.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20997-21088 confidence: medium

The young boy just born to the human husband tells his father that Lone-Bull has two soft spots, one below the neck in front and one at the flanks, while the rest is bones.

A boy just born to the human husband provides strategic knowledge about Lone-Bull's vulnerable spots and later gives the sign by which he can be identified.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7648-7728 confidence: high

Hairy-Face enters the tipi, makes root or weed tea, gives it to the woman, paints or touches her body and face in spots, and assists the delivery; blood flows, no baby cries, water covers the tipi interior, and the fire is put out.

The delivery produces no ordinary crying infant; the revealed offspring is an animal-like being called a small water monster.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8199-8301 confidence: medium

Two recently married women go to the river for water near a steep precipice and deep hole; when one dips the vessel, reflected sun rays from the deepest place strike her.

A woman is struck by reflected rays from deep river water while dipping a vessel and later bears beaver-like children.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8303-8354 confidence: high

During the hunt one man is wounded by a thorny plant; his leg swells and opens: “Then a child issued from the leg.” The men wrap the child and use a panther skin as a cradle.

A hunter’s leg wound swells, opens suddenly, and a child issues from the leg.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8649-8729 confidence: high

Several men live apart; one man gets a splinter or thorn in his heel, his leg swells and bursts, and a girl child emerges and is named Flasixtaciisa, Foot-stuck-child.

A splinter or thorn injures the man's heel, his leg swells and bursts, and a girl child comes out.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8806-8891 confidence: high

The sick young man finds the foot soft and itchy, pierces the abscess with a thorn, and “there came out a little girl fully formed.”

The passage states that after the sick young man pierces the abscess in his foot, a fully formed little girl comes out.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8893-8974 confidence: medium

The daughter stays quiet when others are home, relishes the white intestines, grows up rapidly, tries to speak, and the father makes moccasins, a fringed buckskin dress, and other apparel.

The daughter is described as growing up rapidly and trying to speak while still being fed secretly by her father.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8976-9056 confidence: high

“I went out and got a thorn and pierced it. As soon as I had done it, this little girl came out.”

The father reports that when he pierced his soft abscess with a thorn, the little girl came out, and he raised her.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9578-9661 confidence: high

While the others search for game, the injured man opens the sore with a bone awl; a crying baby girl comes out, and he wraps her in torn shirts and blankets.

A baby girl comes out crying when the injured young man lances the sore in his foot.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9831-9921 confidence: high

The sister is sad and lonely, weeps on a distant hill, finds a small round transparent stone, hides it in her mouth while sleeping, accidentally swallows it, grows in size, and gives birth to a boy.

A transparent stone is swallowed, the woman grows in size and gives birth to a boy, and the boy grows rapidly and is named Light-Stone or Transparent-Stone.
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Traditions of the Arapaho MUSEUM OF NATURAL HISTORY / TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS.; lines 155-458 confidence: low

Entries 63-71 include The Woman and the Horse, several dwarf titles, cannibal dwarf titles, Sleepy-Young-Man and the Cannibals, The Beheaded Ones, and The Cannibal Babe.

Titles include The Cannibal Babe, a woman who gave birth to a Water Monster, Snake-Boy, and a woman who had Beaver Children.
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Traditions of the Arapaho MUSEUM OF NATURAL HISTORY / TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS.; lines 460-542 confidence: low

Entries list The Young Man and his Father-in-law, Blood-Clot-Boy, Blood-Clot-Boy and White-Owl, and two Blood-Clot-Girl titles.

Entries 130-133 cluster Blood-Clot-Boy and Blood-Clot-Girl titles.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5193-5278 confidence: low

A boy is born to a man and wife; he is the only brother of seven sisters and grows rapidly into a reliable young man.

The boy is described as a baby who grows up rapidly and is soon a reliable young man.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5365-5449 confidence: medium

The youngest sister says she would like to have a son; the oldest sister agrees, describes two possible woods, and the sisters decide on the red berry stick, find it straight and healthy, cut it, and take it home to the cave.

The sisters choose and cut a red berry stick, furnish it as a young man, repeatedly address it, and it becomes a man treated as their son.
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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 2174-2271 confidence: medium

The husband finds the woman hanging on the string, places a small stone on it, commands it to kill her but not harm the boy, and the stone kills her while the boy falls unharmed.

The stone kills the woman after the husband commands it not to harm the boy, and the boy falls from the robe to the ground without being hurt.
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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 4427-4461 confidence: low

The people bring gifts to the poor boy. Later crying and a voice are heard near where the woman was burned; the voice says the child’s father threw the child away and burned the child. The young man says he has never been with any woman.

After the old woman is burned, crying and a voice about a child’s father are heard near the burned place; the young man says he has never been with a woman, then finds his ring missing and dreams of a ring-and-stick encounter associated with being with a woman.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4830-4897 confidence: medium

Stawi, a Witch-Woman, sings that a gun was given by old medicine-men; she wears a buffalo robe and holds a mysterious object with white clay spots, black paint, and red feathers, identified as a gun for shooting medicine.

During a medicine performance with a mysterious object, Stawi enters travail and gives birth to a child destined to become a great medicine-man and leader in the medicine dance.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5290-5367 confidence: high

A girl kept inside during the dance asks to peep from behind a buffalo rawhide, goes outside, is seen by the mysterious being, receives his mimed sexual motion, returns inside, becomes pregnant, and gives birth.

The girl is said not to have known a man but to become pregnant through the being’s motions; her child is found standing under the altar, appears about two years old, has teeth, and acts like his father.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5728-5772 confidence: high

Mother-Corn says the baby was placed for her and the buffalo skull to watch; “The buffalo skull and Mother-Corn blessed and poured their mercy on the baby girl.”

The baby girl is blessed by the buffalo skull and Mother-Corn and later shows signs of power from some gods.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 8145-8195 confidence: medium

The narrator identifies White-Bear as his son, says he has the spirit of the Bear, links this to wearing a bear robe in the medicine-lodge during the wife's pregnancy, and describes froth and bear-like noise while the infant nursed.

White-Bear is said to have the spirit of the Bear because of prenatal medicine-lodge actions, and he shows bear-like signs while nursing after birth.
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Traditions of the Caddo ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5 / ABSTRACTS. II7; lines 5672-5759 confidence: high

On his first birthday a child receives bow and arrows and names himself Medicine-Screech-Owl; an ex-chief of the same name threatens him and assigns tasks to grow a watermelon overnight and bring milk from a bull.

The Medicine-Screech-Owl children show unusual powers while young: one succeeds at impossible tasks and survives ordeals, and another speaks from the womb, grows rapidly, and defeats supernatural attacks.
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Traditions of the Caddo ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5 / ABSTRACTS. II7; lines 5672-5759 confidence: high

A beautiful girl becomes pregnant without explanation; the child in her womb calls her mother and directs her to potatoes; after birth the child asks to be called Medicine-Screech-Owl, grows rapidly, and becomes known as a fisherman.

A girl with no male acquaintance becomes pregnant without explanation, and the child in her womb calls her mother and directs her to food.
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Traditions of the Caddo ABSTRACTS. II5 / ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO.; lines 5834-5887 confidence: low

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.

The boy is fed by other boys, grows rapidly, and becomes a successful hunter.
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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 I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5641-5669 confidence: high

An orphan hunter living with his grandmother is pierced in the leg; the swollen leg opens and a child emerges. The grandmother cares for the baby, but the boy leaves it at a lake.

A child emerges from the swollen leg of the hunter and later grows into the boy who kills aquatic beings and becomes a medicine-man.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5230-5314 confidence: high

In the village called Tall-Timber-on-Top-of-the-Hill, Moon foretells a powerful child; Medicine-Screech-Owl is born with bow and arrows, self-names, teaches bow-making for hunting, and the passage notes former animal-human speech and later human-to-animal transformations.

Medicine-Screech-Owl is foretold as a child with more power than anyone else, is born with bow and arrows, names himself, and teaches people to make hunting weapons.
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Traditions of the Caddo MBDICINB'SCRBBCH-OWL. 4 1 / TRADITIONS OF THR CADDO. / MBDICINB-SCRBBCH-OWL. 43 / TRADITIONS OF THE CADDO,; lines 2106-2156 confidence: medium

A lake near the village is used for fishing; Medicine-Screech-Owl asks his mother to fish, takes his little bow and arrows, repeatedly returns with a big fish, and gains fame as a fisherman.

The boy is considered too little to fish but repeatedly catches big fish and later survives attacks by Thunder and a Cannibal monster.
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Traditions of the Caddo SPLINTER FOOT BOY. 39 / MBDICINB'SCRBBCH-OWL. 4 1 / TRADITIONS OF THR CADDO. / MBDICINB-SCRBBCH-OWL. 43; lines 2054-2103 confidence: medium

In a village, an old man and his wife have a beautiful, modest daughter who becomes pregnant without knowing how; her parents ask how it happened and who the father is, but she cannot answer.

The girl is said to have had no known male acquaintance and does not know how she became pregnant; the child later requests his own name and grows rapidly.
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Traditions of the Caddo SPLINTER FOOT BOY. 39 / MBDICINB'SCRBBCH-OWL. 4 1 / TRADITIONS OF THR CADDO. / MBDICINB-SCRBBCH-OWL. 43; lines 2054-2103 confidence: high

While trying to find potatoes, the pregnant girl hears a voice call her mother, identifies it as the child in her womb, follows its direction, and finds many large potatoes, which surprises the other girls.

The child in the womb calls the girl mother and tells her where to dig, leading her to many large potatoes.
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Traditions of the Caddo SPLINTER FOOT BOY. 39 / MBDICINB'SCRBBCH-OWL. 4 1 / TRADITIONS OF THR CADDO. / MBDICINB-SCRBBCH-OWL. 43; lines 2054-2103 confidence: high

The child is born, asks to be named Medicine-Screech-Owl, lives apart with his mother in poverty and hunger, and grows rapidly.

After the child's birth and naming, the passage says he grew rapidly and was soon large enough to play with other children.
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Traditions of the Caddo THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35 / SPLINTER FOOT BOY. 37 / SPLINTER FOOT BOY. 39; lines 1863-1954 confidence: high

Young Medicine-Screech-Owl is born at Long-Timber-on-the-Top-of-the-Hill to very old parents, is given bow and arrows on his first birthday, and names himself before his parents can name him.

The child speaks before his parents name him, declares his own name, and later accomplishes extraordinary or clever responses to imposed tasks.
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Traditions of the Caddo THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35 / SPLINTER FOOT BOY. 37 / SPLINTER FOOT BOY. 39 / MBDICINB'SCRBBCH-OWL. 4 1; lines 1957-2003 confidence: medium

An unresolved male actor fills a hole with heavy stones and dirt until he supposes the boy is dead.

The boy remains alive after an earlier attempt, survives a fire ordeal unharmed, and is later said to be targeted because people envy his power.
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Traditions of the Caddo THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35; lines 1673-1764 confidence: medium

An orphan hunter living with his grandmother is wounded by a stick in the leg; the leg swells, a child emerges when the skin breaks, the boy rejects it, and the grandmother cares for it.

In the next story's opening, a stick wound causes the boy's leg to swell, and a child emerges from the leg when the skin breaks.
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Traditions of the Caddo THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35 / SPLINTER FOOT BOY. 37; lines 1767-1860 confidence: medium

A boy takes his child to the lake, abandons it there, goes away alone, and the child lies on the lake shore until he grows into a good-sized boy.

The child is left on the lake shore for a long time and grows into a boy before acting in the story.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17401-17543 confidence: low

The note refers to similar ideas of miraculous conception in Dorsey and Kroeber, Arapaho, tales Nos. 72-73.

A note refers to similar ideas of miraculous conception in Arapaho tales.
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Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14112-14220 confidence: medium

The synopsis of 'The Man Who Married a Buffalo' describes a magically empowered youth, a female buffalo spouse, a shell gorget, a buffalo-human calf, recognition and racing tasks, transformation into buffalo form, and the calf's mediation between buffalo and humans.

The synopsis begins with a youth who has magical power conferred by the wind, and the opening narrative presents a little boy with wonderful dreams.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2671-2778 confidence: high

Synopsis: in hunger, an apparently foolish but wonderful boy brings buffalo; later he performs a ceremony for another village, buffalo killed by unbelievers change into coyotes, and the boy vanishes and becomes the Wind-God in the north.

The boy is considered foolish but repeatedly performs extraordinary acts that feed starving people.
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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 7636-7722 confidence: high

In the tipi the boy tells his mother to roast what he reaches behind himself to produce; it is meat, though no meat is otherwise present, and this is called one of his mysterious acts.

The boy is described as wonderful, produces meat when none is available, summons buffalo, and later calls buffalo when people starve.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9061-9162 confidence: high

A village lies among lakes; a beautiful maiden refuses suitors, becomes pregnant without sexual intercourse, goes to the western lake, gives birth under a bank, throws the child into the water, and returns home when able.

The maiden becomes pregnant although she has had no connection with any man.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9061-9162 confidence: high

A village lies among lakes; a beautiful maiden refuses suitors, becomes pregnant without sexual intercourse, goes to the western lake, gives birth under a bank, throws the child into the water, and returns home when able.

The newborn is thrown into lake water, then birds and water-associated animals are said to take charge of it while the mother nurses it at the bank.
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Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15222-15326 confidence: high

The synopsis states that a girl who disdains suitors has a child by a meteor; whoever stops the child’s crying will be accepted as father, old Many-Claws succeeds by trick, and the radiant meteor descends and stays one summer.

The synopsis says the girl has a child by a meteor, and the following narrative links her pregnancy to a meteor passing overhead while she was guarded from men.
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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 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 3531-3619 confidence: high

The star people discover the woman; the angry star-man sends rainstorm and lightning through the hole. The woman is killed, while the boy survives with the picture of a star on his forehead.

The boy survives a lightning strike that kills his mother, receives a star picture on his forehead, and later receives cloud protection.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4381-4479 confidence: high

Opening synopsis: a couple is oppressed by a she-bear; a slain buffalo’s blood becomes a boy; animal-breathed arrows let him kill the bear; he befriends Burnt-Belbf, attracts buffalo, survives a witch through animal skins, and vanishes as a young buffalo bull.

A clot of blood from a slain buffalo cow is hidden in the lodge and becomes a baby; the opening synopsis identifies the child as the later boy hero.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4481-4571 confidence: high

The man hides a cow’s bag from a killed cow, takes it home, and the woman lets the child suck it; the child grows fast while the man looks thin and bad.

The child grows quickly, says he is not human but the child of all animals, and says he was sent by the animals to help the man and woman.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4573-4668 confidence: medium

A poor strange boy is mistaken for Burnt-Belly, who lives with his grandmother outside the village; the grandmother warns they have little food, but Burnt-Belly wants the boy to stay.

Blood-Clot-Boy appears as a poor boy, is recognized as wonderful after producing buffalo, and is asked by the chief to help the people obtain meat.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4573-4668 confidence: medium

During another ring-shooting episode, Blood-Clot-Boy tells the grandmother to give meat to the man because he is kin, then explains a story about a man and woman far away, his father picking him up as blood when he was born, and a scratch on his face.

Blood-Clot-Boy explains kinship by recounting that his father picked him up as blood when he was born and scratched him on the side of the face.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4670-4772 confidence: medium

Blood-Clot-Boy tells Burnt-Belly that he is a buffalo, was vomited up by his mother, turned into a child, was picked up by the man, and was meant to kill the bear so the man and woman could return.

Blood-Clot-Boy states that he was a buffalo, was vomited up by his mother, and turned into a child.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4774-4870 confidence: high

The Long-Tooth-Boy synopsis says a child is taken from a dead mother, the afterbirth thrown into the river forms Long-Tooth, the two become comrades, enter forbidden regions, destroy monsters, protect mankind, and retire to a cavern below the waters.

One child is removed alive from a dead pregnant mother, while the afterbirth thrown into the river is said to form the marvellous boy Long-Tooth.
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Traditions of the Skidi Pawnee XV111 / SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE; lines 544-701 confidence: medium

Boy-hero tales involve a poor, orphaned, or neglected boy who, through intervention of gods and aid from an animal or minor god, rises to honor and may transmit mysterious powers; a few have miraculous parentage.

The editor states that in a few boy-hero tales the boy's parentage is of miraculous origin.
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greek

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 ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1010-1106 confidence: medium

Hermes is born, makes a lyre from a tortoise shell, steals Apollo's cattle, is involved in a tribunal of Zeus, and through the lyre gains Apollo's friendship and prerogatives.

Hermes is a new-born child who makes the lyre from a tortoise shell and later wins status among the gods.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1010-1106 confidence: high

Summary of the Hymn to Hermes: Hermes' birth, tortoise-shell lyre, theft of Apollo's cattle, tribunal before Zeus, reconciliation, gift of the lyre, and acquisition of prerogatives including messenger to Hades.

Hermes is a new-born child who finds a tortoise and makes a lyre from its shell.
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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 914-1008 confidence: medium

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.

Apollo, born in Delos, at once claims the lyre, the bow, and prophecy.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: medium

The Delian hymn describes Leto seeking a place to bear Apollo; Apollo is born in Delos and claims the lyre, bow, and prophecy.

Apollo, born in Delos, immediately claims the lyre, the bow, and prophecy.
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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

Maia bears Hermes, who is described as cunning, a robber, cattle driver, bringer of dreams, night watcher, and thief; on his birth day he plays the lyre and steals Apollo's cattle, then leaves his cradle and finds a tortoise.

Hermes leaves his cradle, plays the lyre at midday, and steals cattle in the evening on the day of his birth.
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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: high

Hermes is said to have first invented fire-sticks and fire, piling dry sticks in a trench until fierce flame spread.

Hermes performs fire-making, slaughter, concealment, and stealthy travel, then resumes the appearance of a swaddled infant; the old man also reports an infant driving cattle backwards.
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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

Hermes chooses and trims a laurel branch; he is said to have first invented fire-sticks and fire, piles dried sticks in a trench, and kindles a spreading flame.

Hermes is treated as an infant or feeble babe yet invents fire, slaughters cattle, conceals evidence, returns to his cradle, and is reported as a child driving cattle backwards.
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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: high

Hermes sees Apollo angry about the cattle, curls up in fragrant swaddling clothes like a newborn seeking sleep, though awake, and keeps his lyre under his armpit.

Hermes is described as a newly born swaddled child but is awake, speaks craftily, keeps a lyre hidden, and is accused of extraordinary cattle theft.
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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

Hermes curls up in swaddling clothes like a newborn while awake and keeps his lyre under his armpit; Apollo perceives the mountain-nymph and her son and searches closets containing divine stores and garments.

Hermes is presented as newly born or born yesterday, yet Apollo treats him as capable of cattle theft, deception, omens, and legal appeal.
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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: high

Apollo tells Zeus that the newborn Hermes stole his cows, made marvelous tracks, drove them toward Pylos, hid in a dim cave, and denied any knowledge of them.

Hermes is newborn or born yesterday, uses cunning words, strange tracks, concealment, false denial, and supernatural evasion of binding.
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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: high

Hermes and Apollo stand at Zeus’ knees; Zeus asks Apollo why he comes driving a great spoil with a newborn child who has the look of a herald.

Hermes is described as newborn or born yesterday, yet is accused of theft, misleading tracks, hiding in a cave, false denial, and evasion of binding.
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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: high

Hermes and Apollo stand at Zeus’ knees; Zeus asks Apollo why he comes driving a great spoil with a newborn child who has the look of a herald.

Zeus and Hermes’ own speech mark Hermes as newly born, while Apollo reports acts beyond ordinary infancy and wonders how he flayed two cows.
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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: medium

The speaker says mountain Nymphs will rear her son; they inhabit the holy mountain, live long, eat heavenly food, dance with immortals, and mate with the Sileni and the slayer of Argus in caves; pines or oaks spring up at their birth.

The goddess's son is to be raised by long-lived mountain Nymphs before being shown to his mortal father.
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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 GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 confidence: high

The two sons of Actor and Molione are said to have Poseidon as father and are described as twins with two joined bodies.

The sons of Actor and Molione are described as twins with two joined bodies and as having Poseidon for father.
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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.

After receiving nectar and ambrosia, the newborn Apollo cannot be held by bonds, speaks his divine functions, and begins walking upon the earth.
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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 receives nectar and ambrosia instead of nursing, cannot be held by cords or bands, speaks immediately about his lyre, bow, and prophetic office, and begins walking on earth.
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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: medium

Ceto bears the Graiae and Gorgons to Phorcys; Medusa is mortal, lies with the Dark-haired One, and after Perseus beheads her Chrysaor and Pegasus spring forth. Pegasus serves Zeus with thunder and lightning; Heracles later kills Geryones, Orthus, and Eurytion.

After Perseus cuts off Medusa’s head, Chrysaor and Pegasus spring forth, with Pegasus immediately entering a divine role in Zeus’s household.
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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

Ceto bears the Graiae and Gorgons to Phorcys; the Gorgons dwell beyond Ocean toward Night near the Hesperides. Medusa is mortal, lies with the Dark-haired One, and after Perseus beheads her, Chrysaor and Pegasus spring forth. Pegasus goes to Zeus with thunder and lightning. Chrysaor and Callirrhoe beget three-headed Geryones, whom Heracles kills in Erythea; Heracles also kills Orthus and Eurytion beyond Ocean and drives oxen to Tiryns.

After Perseus cuts off Medusa's head, Chrysaor and Pegasus spring forth.
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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.

Rhea’s impending birth of Zeus is concealed through a plan involving Earth and Heaven; Earth hides the infant Zeus in a remote cave while Cronos swallows a substitute stone.
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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.

Athena's birth follows Zeus swallowing Metis, who is explicitly wise; Athena is then born from Zeus's head, armed for war.
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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 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 XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES / XIX. TO PAN; lines 7183-7226 confidence: high

The daughter of Dryops bore Hermes a son marvellous from birth, with goat feet and two horns; the nurse feared his uncouth face and full beard, fled, and left him.

Pan is marvellous from birth, goat-footed, two-horned, bearded, noisy, and merry-laughing, frightening the nurse.
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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 XXIII. TO THE SON OF CRONOS, MOST HIGH / XXIV. TO HESTIA / XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS; lines 7290-7305 confidence: medium

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 received by Nymphs, carefully fostered and nurtured in Nysa, and grows in a cave while being counted among immortals.
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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: medium

The rich-haired Nymphs receive Dionysus from his father and foster him in Nysa; by his father's will he grows in a sweet-smelling cave and is reckoned among immortals.

Dionysus is received from his father by Nymphs, fostered and nurtured in Nysa, and grows in a sweet-smelling cave while being reckoned among immortals.
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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: high

"From his awful head wise Zeus himself bare her arrayed in warlike arms of flashing gold"

Athene is born from Zeus's head and appears already arrayed in warlike golden arms.
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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

Cronos takes horse shape and lies with Philyra, daughter of Ocean; Cheiron is born a centaur, and Chariclo is named as his wife.

Cronos takes horse form and lies with Philyra; Cheiron is then born a centaur.
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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

Cronos takes the shape of a horse and lies with Philyra, daughter of Ocean; through this Cheiron is born a centaur, and Chariclo is his wife.

Cronos takes the shape of a horse, lies with Philyra, and Cheiron is born a centaur through this cause.
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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 10343-10405 confidence: high

During an Arcadian invasion, a mother offers her child to the Eleans because of dreams; the child is placed naked before the army, and “straightway the child was changed into a serpent,” causing Arcadian flight, Elean victory, the name Sosipolis, and a sanctuary where the serpent disappeared into the ground.

A child offered to fight for the Eleans changes into a serpent, frightens the enemy, and receives the name Sosipolis, “saviour of the state.”
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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 10502-10584 confidence: high

In the Santorini tale, a princess and poor girl agree that their first-born boy and girl should marry; both are long childless, pray to the Panagia, and receive respectively a beautiful daughter and a son with the head of an ox.

After prayers to the Panagia, the poor woman bears an ox-headed son and the princess bears a beautiful daughter.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES:; lines 25918-26114 confidence: medium

“Glycon was Alexander’s new god, a re-incarnation of Asclepius, born in the form of a snake out of an egg discovered by Alexander.”

Glycon is described as a new god and reincarnation of Asclepius, born as a snake from an egg discovered by Alexander.
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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

A small cave and cold spring are explained by a legend: Antiope placed her babies in the cave after labour, and the shepherd who found them washed them at the spring after removing their swaddling clothes.

Antiope places her babies in a cave after labour; the shepherd who finds them washes them at the spring.
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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

Plemnaeus's children died at their first wail until Demeter pitied him, came as a strange woman, and reared Orthopolis.

After repeated infant deaths in Plemnaeus's household, Demeter comes in the guise of a strange woman and rears Orthopolis.
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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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Plutarch's Morals ON LOVE TO ONE'S OFFSPRING. / ON LOVE. / CONJUGAL PRECEPTS. / PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE.; lines 3349-3485 confidence: medium

The passage denies that a woman has had a child without intercourse with a man, identifies shapeless corrupted embryos as moles, and warns against false conceptions among women lacking good instruction.

The passage explicitly denies that a woman has been credited with bearing a child without intercourse and treats related ideas as false conceptions.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4615-4702 confidence: high

Thetis “encompassed the child’s mortal flesh in the night with the flame of fire” and by day anointed his body with ambrosia so he might become immortal and avoid old age.

Thetis surrounds infant Achilles’ mortal flesh with fire at night and anoints him with ambrosia by day to make him immortal and prevent old age.
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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 The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 666-755 confidence: medium

Orpheus sings that Ophion and Eurynome first ruled Olympus, yielded prerogative to Cronos and Rhea, and fell into Ocean; Zeus was still a child in the Dictaean cave before the Cyclopes armed him with bolt, thunder, and lightning.

Orpheus sings of Zeus as a child dwelling in the Dictaean cave before the earthborn Cyclopes arm him with the bolt, thunder, and lightning.
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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 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 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 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 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 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 PHYLAKIDAS OF AIGINA, / WINNER IN THE PANKRATION. / FOR PHYLAKIDAS OF AIGINA, / WINNER IN THE PANKRATION.; lines 5884-6008 confidence: high

Herakles prays to Zeus to “give this man a brave child of Eriboia’s womb” with body “as staunch as this hide” from the Nemean beast.

Herakles prays to Zeus for Telamon to receive a brave child from Eriboia’s womb, and Zeus sends an eagle omen that Herakles interprets as confirming the son’s future birth.
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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

Euadne gives birth with Eleutho and the Fates beside her, leaves Iamos on the ground, and "two bright-eyed serpents nursed and fed him."

Iamos is divinely fathered, born with Eleutho and the Fates present, exposed, protected, and later identified as a prophet excelling mortals.
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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

Euadne gives birth with Eleutho and the Fates beside her, leaves Iamos on the ground, and "two bright-eyed serpents nursed and fed him."

After Euadne leaves Iamos on the ground, two bright-eyed serpents nurse and feed him.
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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: medium

Yellow-haired Achilles, still a child, brandishes a little javelin, kills lions, boars, and deer by speed without dogs or nets, and is admired by Artemis and Athene.

Achilles, as a six-year-old child, kills lions, boars, and deer and amazes Artemis and Athene.
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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 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 ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES; lines 619-693 confidence: high

“the extraordinary feats and tricks of a tiny and apparently feeble and helpless person or animal” and “The triumph of astuteness over strength ... is the theme.”

The essay explicitly states that the hymn’s theme is extraordinary feats and tricks by a tiny apparently helpless being and the triumph of astuteness over strength in a god’s infancy.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2114-2197 confidence: high

Maia bears the child after the tenth moon; he is called wily, a robber and cattle-driver. "Born in the dawn, by midday well he harped, and in the evening stole the cattle of Apollo."

Hermes is born at dawn, plays the harp by midday, steals cattle by evening, and leaves his cradle almost immediately.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2199-2285 confidence: medium

Hermes enters through the bolt-hole like mist, goes to the inmost chamber of the cave, reaches his cradle, wraps himself in swaddling bands like a babe, and keeps his lyre at his left hand.

Hermes performs adult divine actions, then returns to his cradle, wraps himself in swaddling bands, and argues craftily with his mother.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2287-2384 confidence: high

The old man says he may have marked "a child that went after the horned kine" with a staff, driving the cattle backward while their faces fronted him.

Hermes is repeatedly presented as a newborn or swaddled child, yet he is linked to cattle driving, crafty speech, concealed wakefulness, and omens.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2386-2481 confidence: high

"Phoebus, whence drivest thou such mighty spoil, a new-born babe like a Herald?"

Hermes is called a newborn babe and says he was born yesterday, yet he is accused of stealing and concealing cattle and is asked how he could flay two kine while newborn and childish.
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The Homeric Hymns HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE; lines 2785-2869 confidence: medium

Aphrodite says deep-bosomed mountain nymphs will rear the child; they are neither mortal nor immortal gods, eat immortal food, dance with gods, dwell near Sileni and Hermes in dark caves, and have pine or oak trees linked to their birth and death.

Aphrodite says the mountain nymphs, beings neither mortal nor fully immortal, will rear her child and bring him to Anchises in his youth.
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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.

Newborn Apollo receives nectar and ambrosia, breaks or loosens his swaddling bonds, and immediately speaks to claim his divine instruments and function.
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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 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 XV. TO ASCLEPIUS / XVI. TO THE DIOSCOURI / XVII. TO HERMES / XVIII. TO PAN; lines 3509-3550 confidence: medium

"From his birth he was a marvel to behold, goat-footed, twy-horned"; the nurse fled when she saw his wild face and bearded chin.

The nurse flees from the newborn's wild, bearded appearance, while Hermes rejoices and the Immortals receive the child with gladness.
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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: medium

Fair-tressed nymphs foster Dionysus after receiving him from the king and father, and they nurture him in the glens of Nysa.

Dionysus is received from the king and father, fostered and nurtured by nymphs in Nysa, and bred up to become a god of many hymns.
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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 from Zeus's holy head and leaps from the immortal head fully armed.
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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: medium

Heavenly-bred coursers breathe ethereal fire; Circe stole them from her celestial sire and substituted earthly mares, whose wombs conceived a more-than-mortal birth.

Earthly mares substituted by Circe conceive a more-than-mortal birth from heavenly-bred coursers.
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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.

Tyro exposes twin sons; a horse-keeper finds, names, and rears them after a mare’s hoof leaves an identifying mark on one child.
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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: medium

The note cites traditions about Pelias and Neleus being suckled by animals, recognition by an ark in Sophocles or a wallet in Menander, and states that the exposed-twin legend resembles Romulus and Remus; it also reports a suggestion of Greek influence on the Roman story.

Frazer’s note reports Aristotle’s statement that in Sophocles’ Tyro the forsaken babes were recognized by means of the ark in which they were found.
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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: medium

The note cites traditions about Pelias and Neleus being suckled by animals, recognition by an ark in Sophocles or a wallet in Menander, and states that the exposed-twin legend resembles Romulus and Remus; it also reports a suggestion of Greek influence on the Roman story.

Frazer’s note reports that Pelias was suckled by a mare and Neleus by a bitch in other ancient sources.
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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 4509-4647 confidence: medium

Melampus required the cattle as payment, sacrificed two bulls, summoned birds, and learned from a vulture about a bloody knife hidden by bark in a sacred oak after frightening the child Iphiclus.

A vulture reveals that a bloody knife hidden in a sacred oak is connected to Iphiclus’s inability to beget children; rust from it is given to Iphiclus, and Podarces is born.
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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

"Demeter received it to nurse, and wishing to make it immortal she set the babe of nights on the fire and stripped off its mortal flesh."

Demeter wishes to make Demophon immortal by placing him in fire at night; the child also grows marvellously by day.
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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 II begins with the family of Inachus: Phoroneus, Argus and Pelasgus, Argus of many eyes, Io's wanderings, Agenor and Belus, Danaus and Egyptus, marriages of Egyptus's sons and Danaus's daughters, Nauplius, Acrisius and Proetus, Proetus's daughters cured by Melampus, Bellerophon and the Chimaera, and Danae with infant Perseus floating to Seriphos.

Danae floats to Seriphos with her infant son Perseus, who later performs heroic deeds.
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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 1971-2065 confidence: high

Rhea, pregnant with Zeus, goes to Crete and gives birth to him in a cave of Dicte.

Rhea gives birth to Zeus in a cave of Dicte and has him nursed and guarded 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 1971-2065 confidence: high

Rhea gives Zeus to the Curetes and to the nymphs Adrastia and Ida, daughters of Melisseus, to nurse.

Adrastia and Ida nurse Zeus, and the child is fed on the milk of Amalthea.
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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: medium

A cited variant says Amalthea hung Zeus in a cradle on a tree so that he might be found neither in heaven, nor on earth, nor in the sea.

An editorially cited variant says Amalthea hung Zeus's cradle on a tree so he could be found neither in heaven, nor on earth, nor in the sea.
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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 VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10812-10951 confidence: medium

Daedalus, a banished Athenian architect, builds a hollow wooden cow on wheels, covers it with cowhide, places it in the bull's meadow, puts Pasiphae inside, and the bull mates with it as with a real cow.

Pasiphae gives birth to Asterius, called the Minotaur, who has a bull's face and human body.
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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. I, T / VOL. I, U / VOL. I. Y / VOL. I. Z; lines 12004-12121 confidence: medium

“The infants were exposed, but a neatherd found and reared them, and he called the one Zethus and the other Amphion.”

The exposed infants survive through discovery and foster-rearing by a neatherd.
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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, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 13928-14047 confidence: high

The infant is exposed on Mount Parthenius, suckled by a doe, and therefore called Telephus.

Telephus is exposed on a mountain and suckled by a doe; Atalanta is exposed and suckled by a she-bear.
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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 13928-14047 confidence: high

The infant is exposed on Mount Parthenius, suckled by a doe, and therefore called Telephus.

Telephus is suckled by a doe and raised by neatherds; Atalanta is suckled by a she-bear and raised by hunters.
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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

When the child is eight months old, Hera sends two huge serpents to the bed; Alemena calls Amphitryon, but Heracles rises and strangles the serpents with both hands.

Hera sends two huge serpents to destroy the infant Heracles, who kills them by strangling them.
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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

A note lists comparanda for the infant Hercules and the serpents and says that, according to Theocritus, Hercules was ten months old when he strangled the serpents.

The note reports an infant Hercules and serpents tradition and says Theocritus made Hercules ten months old when he strangled them.
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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 9257-9381 confidence: medium

Frazer summarizes ancient witnesses and a variant: Aleus is warned by an oracle about Auge’s future son, appoints her Athena’s priestess, Hercules violates her, Auge gives birth to Telephus on Mount Parthenius, and Nauplius sells mother and child to Teuthras; the note says this differs from Apollodorus’s version.

Frazer’s note reports an oracle warning Aleus that his daughter would bear a son who would kill his maternal uncles.
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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 9383-9505 confidence: high

Auge secretly gives birth and deposits the baby in Athena's precinct; after pestilence, Aleus investigates, discovers her motherhood, and exposes the baby on Mount Parthenius.

The infant is secretly born, exposed on a mountain, and preserved through divine providence and a nursing animal.
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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 9383-9505 confidence: high

"by the providence of the gods it was preserved"; a doe suckles the baby, and shepherds take him up and call him Telephus.

A doe suckles the abandoned baby, and shepherds then take him up and name him.
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islamic

The Koran (Al-Qur'an) 19. Entitled, Mary; annunciation, palm-tree birth, and infant speech confidence: high

Mary withdraws eastward behind a veil, Gabriel appears as a perfect man, and the holy son is announced as a sign and mercy despite her untouched condition.

Gabriel appears to Mary in human form and announces that she will receive a holy son by divine decree.
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The Koran (Al-Qur'an) 19. Entitled, Mary; annunciation, palm-tree birth, and infant speech confidence: high

Mary brings the child to her people, who accuse her and protest that the child is only an infant in the cradle.

The infant answers Mary's people from the cradle and declares himself servant of God, prophet, and bearer of the gospel.
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The Koran (Al-Qur'an) 19. Entitled, Mary; annunciation, palm-tree birth, and infant speech confidence: medium

Mary withdraws eastward behind a veil, Gabriel appears as a perfect man, and the holy son is announced as a sign and mercy despite her untouched condition.

The announcement calls the child a sign and mercy, and the passage closes by naming him Jesus, the son of Mary.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 confidence: medium

Sale's note identifies Imran's wife as Hannah or Ann, says she was aged and barren, desired a child after seeing a bird feed its young, prayed for a child, and promised to consecrate it to temple service; the child proved to be a daughter.

Sale's note says Hannah or Ann was aged and barren, desired a child, begged God for one, and promised to consecrate it to temple service.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 confidence: medium

Sale's note says a tradition holds that every person is touched by the devil at birth except Mary and her son, because God placed a veil between them and the evil spirit; this is linked to their freedom from sin and Hannah's recommendation of them to God's protection.

A note reports that Mary and her son alone were shielded by a divine veil from the devil's touch at birth and therefore not guilty of sin.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10989-11080 confidence: high

Zacharias prays for a good offspring; angels announce John as witness to the Word from God and a righteous prophet; Zacharias notes his old age and his wife’s barrenness.

Zacharias is promised John despite his old age and his wife’s barrenness.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10989-11080 confidence: high

Mary asks how she can have a son since no man has touched her; the angel says God creates what he pleases and decrees a thing by saying, Be, and it is.

Mary asks how she can have a son when no man has touched her, and the angel answers that God creates by saying, Be, and it is.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10989-11080 confidence: high

Angels announce that Mary will bear the Word proceeding from God, named Christ Jesus son of Mary, honorable in this world and the next; he will speak in the cradle and when grown.

Jesus is said to speak to people in the cradle.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10989-11080 confidence: high

Zacharias prays for offspring; angelic messengers announce John as witness to the Word and a righteous prophet; Zacharias notes his old age and barren wife; he is given a three-day sign of speechlessness except by gesture while praising God.

Zacharias receives an angelic announcement of John after stating that he is old and his wife is barren.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10989-11080 confidence: high

Angels announce to Mary that she will bear the Word from God, named Christ Jesus son of Mary, honorable in this world and the next, near to God, speaking in the cradle and as an adult, and righteous.

Mary asks how she can have a son since no man has touched her, and the angel replies that God creates what he pleases by decree.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10989-11080 confidence: high

Angels announce to Mary that she will bear the Word from God, named Christ Jesus son of Mary, honorable in this world and the next, near to God, speaking in the cradle and as an adult, and righteous.

Christ Jesus is said to speak to people in the cradle and when grown up.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11082-11146 confidence: high

A cited Muslim writer tells stories of Jesus speaking in Mary's womb or soon after birth to Joseph, saying God brought him from the darkness of the womb to the light of the world and that he would call Israel to obedience.

Jesus is described as speaking from the womb, immediately after birth, and in a cradle tradition.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11082-11146 confidence: high

A cited Muslim writer tells stories of Jesus speaking in the womb and soon after birth; the child tells Joseph that God brought him from the darkness of the womb to the light of the world and that he will invite Israel to obedience to God.

Jesus speaks before or just after birth and in a cradle tradition.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14467-14563 confidence: high

God addresses Jesus son of Mary, recalls favor toward him and his mother, says he strengthened Jesus with the holy spirit, and says Jesus spoke to men in the cradle and when grown.

Jesus is said to speak to men in the cradle as part of divine favor.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14467-14563 confidence: high

God tells Jesus son of Mary to remember divine favor to him and his mother, strengthening by the holy spirit, speech in the cradle and as an adult, and instruction in scripture, wisdom, law, and gospel.

God says Jesus spoke to people in the cradle through divine strengthening.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 confidence: high

Messengers come to Abraham with peace and good tidings; he brings a roasted calf; they do not touch the meat, causing fear, and say they are sent to Lot's people.

The same messengers who visit Abraham announce the birth of Isaac and are also sent concerning Lot's people and their punishment.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 confidence: high

Sarah laughs and is promised Isaac and then Jacob; she questions bearing a son in old age; the angels invoke God's command and bless the family of the house.

Sarah is promised Isaac despite saying that she is old and Abraham is advanced in years.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 confidence: high

Sarah stands by, laughs, and is promised Isaac and then Jacob; she objects that she and Abraham are old, and the angels invoke God's command and blessings on the family of the house.

Sarah questions bearing a son because she is old and Abraham is advanced in years, but the angels affirm the promise as the command of God.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20236-20305 confidence: medium

Commentators say Joseph's brothers beat him, Judah prevented his killing, they bound him, removed his inner garment for blood deception, mocked the eleven stars, sun, and moon, dropped him into the well, and Gabriel came to him while he stood on a stone.

Gabriel comes to Joseph in the well with revelation, and the commentary emphasizes Joseph's young age and compares him with John the Baptist and Jesus.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21590-21683 confidence: high

Abraham's guests enter and say peace; Abraham says he fears them; they tell him not to fear and promise a wise son, which Abraham questions because of old age.

Abraham receives a promise of a wise son after saying that old age has overtaken him.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21590-21683 confidence: high

Abraham's guests enter and say peace; Abraham says he fears them; they tell him not to fear and promise a wise son, which Abraham questions because of old age.

The same guests/messengers announce a son to Abraham and then describe their mission to destroy a wicked people while saving Lot's family.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21590-21683 confidence: medium

Abraham's guests enter, greet him with peace, tell him not to fear, promise a wise son, and answer his concern that old age has overtaken him.

Abraham is promised a wise son after saying that old age has overtaken him.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24397-24462 confidence: medium

God recalls revealing to Moses' mother to put him into the ark and cast him into the river; the river would throw him on shore, an enemy would take and raise him, and God bestowed love on him so he might be bred up under God's eye.

God says he bestowed love on Moses, arranged that he be bred under God's eye, and returned him to his mother through his sister's intervention.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24397-24462 confidence: high

God recalls revealing to Moses' mother to put him in an ark and cast him into the river; the river brings him to shore, an enemy takes and raises him, and God bestows love so he is brought up under God's eye.

The infant Moses is placed in an ark and cast into the river by divine instruction, is brought to shore, receives divine love, and is returned to his mother through his sister's intervention.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 confidence: high

Commentary: Moses' mother makes a papyrus ark, places the child inside, commits it to the river; it reaches Pharaoh's garden and fishpond, and Pharaoh orders the child brought up.

The commentary describes the infant Moses placed in a papyrus ark and carried by river to Pharaoh, who adopts or raises him.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 confidence: medium

Some writers say Moses was hidden in an oven, a large fire was kindled there, and he was taken out unhurt.

A cited tradition says Moses was hidden in an oven where a large fire was kindled and was taken out unhurt.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 confidence: medium

Commentary explains that love for Moses was inspired into the hearts of those who saw him, particularly Pharaoh.

Commentary says love for Moses was inspired into the hearts of viewers, especially Pharaoh.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 confidence: high

Moses' mother makes a pitched papyrus ark, places the child in it, sends it on the river, and it reaches Pharaoh's garden fishpond; Pharaoh and Asia are present, and Pharaoh orders the child brought up.

The child Moses is placed in a papyrus ark on the river, carried to Pharaoh's fishpond, found by Pharaoh, and ordered to be brought up.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 confidence: medium

Some writers report that Moses was hidden in an oven, a large fire was lit there, and he was later taken out unhurt.

Some writers report that Moses was hidden in an oven where a large fire was kindled and was later taken out unhurt.
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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

Notes identify Jesus's miraculous birth without a father and describe the Muslim expectation that Jesus descends before the resurrection with a lance to kill Antichrist.

A note glosses Jesus as an instance of divine power by miraculous birth and says God produced Jesus without a father.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: high

Zacharias secretly invokes his Lord, describes his weakness, old age, and barren wife, fears his successors, and asks for a bodily heir acceptable to God.

Zacharias asks for an heir despite his old age and his wife's barrenness, and an angel announces John as his 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 23869-23958 confidence: high

Mary withdraws from her family to an eastern place, takes a veil, and Gabriel is sent to her, appearing as a perfect man; she seeks refuge in the merciful God.

Gabriel tells Mary she will have a holy son though she says no man has touched her; the event is described as decreed, a sign, and a mercy.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: high

Zacharias secretly invokes his Lord, describes weakness and white hair, says his wife is barren, fears his nephews as successors, and asks for a successor from his own body who may inherit from him and the family of Jacob.

Zacharias asks for a bodily successor though his wife is barren and he is aged; the angel announces John and says the matter is easy for the Lord.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: high

John is told to receive the book of the law with resolution to study and observe it, and wisdom is bestowed on him while he is still a child.

John is given the book of the law and wisdom while still a child.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: high

Mary retires from her family to a place toward the east, takes a veil to conceal herself, and Gabriel is sent to her, appearing in the shape of a perfect man.

Mary withdraws and veils herself; Gabriel appears in human form and announces a holy son despite Mary's statement that no man has touched her.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: high

Mary asks how she can have a son when no man has touched her and she is no harlot; Gabriel replies that this is easy for the Lord and that the child will be a sign to men and a mercy from God, by decree.

Gabriel says Mary's child will be ordained as a sign unto men and a mercy from God, and that the event is decreed.
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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: high

Mary brings the child to her people; they accuse her, she points to the child, and they ask how they can speak to an infant in the cradle.

The infant in the cradle speaks to defend or explain his status and declares himself servant of God and prophet.
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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: high

Mary brings the child to her people; they accuse her, she gestures to the child, and they object that he is an infant in the cradle.

The child speaks from the cradle and declares his divine commission as prophet.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 confidence: medium

A note says Jesus' first words were placed in his mouth to prevent the idea that his early speech implied divine nature or a right to worship.

The note says Jesus spoke soon after birth and explains the doctrinal purpose of those first words.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 confidence: medium

Translator's notes discuss the Virgin Mary, Aaron, and state that the first words put into the mouth of Jesus were to prevent the idea that miraculous speech after birth implied divine nature or a right to worship.

The notes state that Jesus miraculously spoke soon after birth and that the words were put in his mouth to address claims about divine nature and worship.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25309-25406 confidence: high

Zacharias asks the Lord not to leave him childless; God gives him John and makes his wife able to bear a child.

Zacharias asks not to remain childless; John is given to him, and his wife is made fit for bearing a child.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25309-25406 confidence: high

The woman who preserved her virginity has God's spirit breathed into her, and she and her son are ordained as a sign; the note identifies her as the Virgin Mary.

The woman who preserved her virginity receives God's spirit, and she and her son are made a sign to all creatures.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25309-25406 confidence: high

Zacharias prays not to be left childless; God gives him John, renders his wife fit to bear a child, and describes the household as active in good works, love, fear, and humility.

Zacharias asks not to be left childless, receives John, and his wife is rendered fit for bearing a child.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25309-25406 confidence: high

The woman who preserved her virginity receives God's spirit; she and her son are made a sign to all creatures. The note identifies her as the Virgin Mary.

The woman who preserved her virginity receives God's spirit, and she and her son are ordained as a sign to all creatures.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28042-28140 confidence: high

Pharaoh lifts himself up in Egypt, divides his subjects, weakens one party, slays their male children, preserves females alive, and is called an oppressor.

A male child endangered by Pharaoh's killing policy is placed by his mother in an ark and cast into the river, then taken up by Pharaoh's family.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28042-28140 confidence: high

Moses' mother is told by revelation to suckle him; if she fears for him, she is to cast him into the river and not fear or grieve, because he will be restored to her and made an apostle.

Moses' mother receives a promise of restoration; after the child refuses other nurses, he is returned to his mother so she may know God's promise is true.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28042-28140 confidence: medium

God directs Moses' mother to suckle him, cast him into the river if she fears for him, not fear or grieve, and promises to restore him to her and appoint him as one of the apostles.

The child is divinely promised to be restored to his mother and appointed an apostle; events then lead to his preservation and return.
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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 31094-31213 confidence: medium

Abraham says he is going to his Lord, asks for righteous issue, and is told that he will have a son who will be a meek youth.

Abraham asks for righteous issue and is told of a son described as a meek youth, followed later by a promise concerning Isaac.
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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 31094-31213 confidence: medium

Abraham says he is going to his Lord, asks for righteous issue, and is told he will have a son, a meek youth.

After Abraham asks for righteous issue, God announces that he will have a son described as a meek youth.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LI. / ENTITLED, THE DISPERSING; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34340-34446 confidence: high

Abraham's honoured guests enter, exchange peace, are treated as unknown people, are offered a fatted calf, do not eat, reassure Abraham, and announce the promise of a wise youth.

Abraham's guests announce the promise of a wise youth, and Abraham's wife responds that she is old and barren.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LI. / ENTITLED, THE DISPERSING; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34340-34446 confidence: high

Abraham's honored guests enter and say peace; he brings a fatted calf; they do not touch it; he fears them; they say not to fear and promise a wise youth.

Unknown honored guests identified as angels or messengers reassure Abraham and promise a wise youth; Abraham's wife says she is old and barren.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26003-26068 confidence: medium

The son of Mary and his mother are appointed as a sign and placed in an elevated, quiet, secure abode watered by running springs.

The son of Mary and his mother are appointed as a sign and given a secure elevated abode with running springs; the note suggests a tradition of Mary's withdrawal to a hill for delivery.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 confidence: high

Jesus is promised to Mary, miraculously born, compared to Adam, speaks in infancy, performs miracles, is rejected, escapes the plotted death or crucifixion, is not God but an apostle and Word of God, and will descend before resurrection.

Jesus is described as promised to Mary, miraculously born, and speaking in the womb or cradle.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 confidence: high

Jesus is promised to Mary, miraculously born, compared to Adam, speaks in womb and cradle, performs miracles including animating a clay bird, raising three persons, and causing heavenly provisions to descend; he is rejected, not really crucified, an apostle and Word of God, and will descend before the resurrection to kill Antichrist.

Jesus is listed as promised to Mary, miraculously born, and speaking in the womb and cradle.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40056-40155 confidence: high

Moses is associated with a story, miraculous preservation in infancy, an impediment in speech, killing an Egyptian and fleeing into Midian, being entertained by Shoaib, and receiving a rod from him.

Moses is described as having miraculous preservation in infancy.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 confidence: high

Zacharias prays for a son, is promised John, and educates the Virgin Mary.

Zacharias prays for a son and is promised John.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 confidence: medium

"Zacharias, praying for a son, is promised John, 36, 227; educates the Virgin Mary, 36."

The index says Zacharias prayed for a son and was promised John.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12770-12897 confidence: medium

Abraham's wife laughs; Isaac and then Jacob are announced to her; she wonders how she can bear a son when she and Abraham are old.

Abraham's wife is told she will bear Isaac despite her and Abraham's old age, and she calls it a marvellous thing.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12770-12897 confidence: high

Abraham's wife stands by and laughs; Isaac is announced to her, and Jacob after Isaac.

Abraham's wife is told of Isaac and Jacob and questions bearing a son when she and her husband are old.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 confidence: medium

Abraham says God knows hidden and revealed things, praises God for giving him Ismael and Isaac in old age, and asks for prayer observance and forgiveness on the day of account.

Abraham praises God for giving him Ismael and Isaac in his old age.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14115-14251 confidence: high

Pharaoh exalts himself, divides his people, brings one portion low, kills their male children, and lets females live.

Moses is endangered under a policy of killing male children, launched on the sea by divine instruction, taken up by Pharaoh's family, spared, and later restored to his mother.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14115-14251 confidence: high

Pharaoh exalts himself, divides his people, oppresses one portion, kills male children, spares females, and God intends to favor the oppressed and make Pharaoh, Haman, and their hosts witness what they dread.

Moses is threatened under Pharaoh’s policy of killing male children, his mother receives revelation, he is launched on the sea under divine promise, spared in Pharaoh’s household, and restored to his mother.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 confidence: medium

God accepts Mary and makes her grow; Zacharias rears her and repeatedly finds her supplied with food in the sanctuary, which Mary says is from God.

Mary, after being accepted and raised, is found with food in the sanctuary, which she attributes to God's provision without reckoning.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 confidence: high

Zacharias prays for good descendants, and angels announce John to him as a verifier of the word from God, great, chaste, a prophet, and one of the just; Zacharias asks how he can have a son in old age with a barren wife.

Zacharias receives an angelic announcement of John despite old age and his wife's barrenness, with a token confirming the announcement.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 confidence: high

An angel announces to Mary the Word from God, named Messiah Jesus son of Mary, illustrious in this world and the next, near to God, and able to speak to people in the cradle and when grown.

Mary is told she will have Messiah Jesus son of Mary; she asks how this can be when no man has touched her, and the answer attributes creation to God's decree.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: high

According to a tradition cited in the note, every newborn is touched by Satan except Mary and her Son, between whom and Satan God placed a veil.

The passage reports that Satan touches every newborn except Mary and her Son, with God interposing a veil.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: medium

The note cites apocryphal traditions saying Mary was visited daily by angels and received food from an angel’s hand.

The cited traditions describe Mary as visited daily by angels and nourished by food from an angel’s hand.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: high

A tradition says every newborn child is touched by Satan except Mary and her Son, between whom and Satan God interposed a veil; the note says this may imply Mary's immaculate conception.

Every newborn is said to be touched by Satan except Mary and her Son, between whom and Satan God interposed a veil.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: high

Cited traditions describe Mary as daily visited by angels, enjoying divine vision, guarded from evils, abounding in good things, and fed with food from an angel's hand.

The cited traditions describe Mary as daily visited by angels, protected from evils, enjoying divine vision, and receiving angelic food.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: high

The note explains the similitude or analogy of Jesus and Adam as meaning that neither had a human father.

The note explains the analogy of Jesus and Adam by saying neither had a human father.
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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.

Jesus is called God’s Word conveyed into Mary and a Spirit proceeding from God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26429-26545 confidence: high

God addresses Jesus son of Mary, recalls favor to Jesus and Mary, and says Jesus was strengthened with the Holy Spirit to speak in the cradle and in adulthood.

God recalls strengthening Jesus with the Holy Spirit so that he would speak to people in the cradle as well as when grown.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26547-26653 confidence: high

The note cites the Gospel of the Infancy for Jesus speaking while lying in a cradle and says the Arabic Gospel of the Infancy uses the same expression and relates the story of the Birds.

The notes cite an infancy gospel tradition in which Jesus speaks while lying in a cradle.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26547-26653 confidence: medium

The note cites the Gospel of the Infancy for Jesus speaking while lying in a cradle and says the Arabic Gospel of the Infancy uses the same expression and relates the story of the Birds.

The Arabic Gospel of the Infancy is said to relate the story of the Birds in connection with Jesus.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26547-26653 confidence: high

The Evangelium Infantiae is cited for finding in a book of Joseph the priest that Jesus spoke while lying in the cradle.

The notes cite Jesus speaking while in the cradle and refer to the Arabic Infancy Gospel's story of the Birds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 confidence: high

Abraham fears the guests; they tell him not to fear and announce a wise son. His wife cries out, strikes her face, and says she is old and barren; the guests say this is what the Lord says.

A wise son is announced to Abraham after his wife identifies herself as old and barren.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 confidence: high

The guests tell Abraham not to fear and announce a wise son; his wife cries out, smites her face, and says she is old and barren; they answer that the Lord has said so.

Guests announce a wise son to Abraham, and his wife objects that she is old and barren.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 confidence: medium

Abraham’s guests greet him with peace, announce a sage son despite his old age, and say they are sent to sinful people while rescuing Lot’s family except his wife, who will linger.

The guests announce to Abraham a sage son after Abraham notes that old age has come upon him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 confidence: medium

Abraham’s guests enter with peace, tell him not to fear, announce a sage son, and reassure him when he questions the tidings in old age.

Abraham’s guests announce tidings of a sage son, and Abraham responds that old age has come upon him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Zachariah prays secretly, says his bones are weak, his hair is hoary, his wife is barren, and asks for a successor and heir pleasing to the Lord.

Zachariah is aged, his wife is barren, and a son named John is nevertheless announced as easy for the Lord.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

John is told to receive the Book; he is given wisdom as a child, mercy, purity, piety, dutifulness to parents, and peace on the day of birth, death, and being raised to life.

John is given wisdom while yet a child and is commanded to receive the Book with purpose of heart.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Mary withdraws eastward, takes a veil, and encounters the sent spirit in the form of a perfect man; the messenger announces a holy son, and Mary says no man has touched her and she is not unchaste.

Mary withdraws and is visited by a spirit in the form of a perfect man, who announces a holy son.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Mary withdraws eastward, takes a veil, and encounters the sent spirit in the form of a perfect man; the messenger announces a holy son, and Mary says no man has touched her and she is not unchaste.

Mary says no man has touched her and that she is not unchaste; the messenger says the holy son is decreed as a sign to mankind and a mercy.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Mary returns to her people bearing the babe; they accuse her, she points to the child, and the infant speaks from the cradle as God's servant and prophet, mentioning the Book, prayer, almsgiving, filial duty, and peace at birth, death, and resurrection.

The babe speaks from the cradle, declaring himself God's servant and prophet and stating that God has given him the Book.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Zachariah calls privately to his Lord, speaks of old age and his barren wife, and asks for a successor who will inherit from him and the family of Jacob.

Zachariah and his barren wife are promised a son, John, despite old age and barrenness, and the Lord declares the event easy.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

John receives the Book with purpose of heart, is given wisdom as a child, mercy, purity, piety, filial duty, and peace on birth, death, and raising to life.

John receives the Book with purpose of heart and is given wisdom while still a child.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Mary goes apart eastward from her family, takes a veil, and the spirit is sent to her in the form of a perfect man.

The spirit appears to Mary as a messenger and announces a holy son; Mary states that no man has touched her and that she is not unchaste, and the birth is declared decreed by the Lord.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Mary points to the babe; the people ask how to speak with an infant in the cradle. The infant says he is servant of God, has been given the Book and made a prophet, is blessed, commanded to prayer and almsgiving, dutiful to his mother, and has peace at birth, death, and raising to life.

The infant speaks from the cradle after Mary points to him, declaring his relation to God, possession of the Book, prophetic status, blessedness, and duties.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: high

Zacharias asks not to be left childless; God hears him, gives him John, and makes his wife fit for child-bearing.

Zacharias asks not to be left childless, his wife is made fit for child-bearing, and John is given to him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: high

The woman who kept her maidenhood receives God’s spirit, and she and her son are made a sign to all creatures.

The woman who kept her maidenhood receives God’s spirit, and she and her son are made a sign to all creatures.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: high

Zacharias asks not to be left childless; God hears him, gives him John, and makes his wife fit for child-bearing; they are described as calling with love and fear and humbling themselves.

Zacharias prays not to be left childless; God gives him John and makes his wife fit for child-bearing.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: high

The maiden who kept her maidenhood receives divine breath of spirit, and she and her son are made a sign to all creatures.

The maiden who kept her maidenhood receives divine breath of spirit, and she and her son are made a sign to all creatures.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4900-4946 confidence: medium

"If any of the faithful in paradise be desirous of issue, it shall be conceived, born, and grown up within the space of an hour."

A saying attributed to the prophet states that desired issue in paradise is conceived, born, and grown within an hour.
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native american northwest coast

Chinook Texts Chinook Texts / BOAS J; lines 2260-2296 confidence: medium

The panther finds a spruce branch, twists it, throws it under his bed, and wishes it would become a man.

The panther wishes a twisted spruce branch would become a man; a youth later sings that his brother calls him a spruce branch and twisted him, and the panther treats him as a younger brother.
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Chinook Texts Chinook Texts; lines 572-656 confidence: medium

A dead chief’s two grown children hunt sea-otters; the girl swallows water from wet hair during fog and becomes pregnant; Blue-Jay accuses her brother, while Robin objects.

The girl swallows water dripping from her hair during fog or mist and later becomes pregnant; the later food episode connects the unborn boy with supernatural people and his father.
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Chinook Texts Chinook Texts; lines 658-736 confidence: medium

The sister says the child is the son of a supernatural being and that the whale was given to them to eat; Crow eats whale meat and receives two pieces of blubber.

The child is said to be the son of a supernatural being, and the household says the supernatural being gave them the whale to eat.
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Chinook Texts Chinook Texts; lines 738-797 confidence: high

Crow learns her nephew has been killed, cries, searches the place of death, finds one salmon egg, carries it to the river, makes a small bank hole, and puts the egg into the water.

A salmon egg recovered by Crow grows in water through fish forms and becomes a tall boy who is treated as Crow's grandnephew.
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Ethnology of the Kwakiutl, Part 2 BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES; lines 9942-10024 confidence: medium

ALotEmdalag'ils identifies the mask of X'imsElilEla as chief of the masks, names forty masks, places them correctly, and gives instruction about MamayoLEmalaga giving birth to a boy and a girl and about children dancing immediately after birth.

The instruction includes MamayoLEmalaga giving birth to a boy and a girl, and children who dance immediately after being born.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10767-10879 confidence: high

The young woman gives birth to a boy; the man washes him, steps on his toes, and pulls him upward so that he grows four finger-widths on the first day, eight in two days, walks on the third day, and becomes a young man on the fourth day.

The newborn boy grows by four finger-widths on the first day, reaches eight finger-widths in two days, walks on the third day, and becomes a young man on the fourth day.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 10367-10479 confidence: high

She washes and treats the sore at saltwater, pulls out bloody-looking matter, lays it on a stone, then places it in bent cedar bark outside the house.

Bloody matter extracted from the woman’s side is placed in cedar bark; afterward a child cries from within it and is raised by her.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 10367-10479 confidence: high

The child soon creeps and walks before eating; he asks for a bow, and rejects bows of several woods, including yew, by putting them into the fire.

The child begins creeping and walking very soon, before he has eaten anything.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14703-14811 confidence: medium

She puts on her belt, wipes her nose on her shoulder, and places shavings, feathers, wild crab apple wood, cedar bark, and mud from her brothers' footprints into her blanket.

The survivor gathers shavings, feathers, crab apple wood, cedar bark, and footprint mud, then becomes pregnant without marriage and bears ten children, one with medicine in his mouth.
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Haida Texts and Myths: Skidegate Dialect CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF; lines 15104-15218 confidence: medium

The woman bears a boy; Sag̣adila′ʻo makes him grow by pulling with his feet on the boy’s feet, then gives him a small canoe and club like his own.

The boy is made to grow to maturity by Sag̣adila′ʻo putting his feet on the boy’s feet and pulling.
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Haida Texts and Myths: Skidegate Dialect Haida Texts and Myths: Skidegate Dialect / CONTENTS; lines 110-179 confidence: medium

The entries include Sacred-one-standing-and-moving, Stone-ribs, Upward, Supernatural-being-who-went-naked, He-who-was-born-from-his-mother’s-side, He-who-travels-behind-us/Qonā′ts, and He-who-got-supernatural-power-from-his-little-finger.

A title names “He-who-was-born-from-his-mother’s-side.”
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Haida Texts and Myths: Skidegate Dialect HOW MASTER-CARPENTER BEGAN MAKING A CANOE TO WAR WITH SOUTHEAST / THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS; lines 2770-2880 confidence: medium

Parents forget a cradle child while gathering mussels, return after remembering him, hear singing for him, see crows above him in flocks, and take him back while he acts like a shaman in the cradle.

The child is found with crows above him, behaves like a shaman in the cradle, and later deaths are attributed to him.
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Haida Texts and Myths: Skidegate Dialect RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD; lines 8953-9065 confidence: high

At Łg̣adᴀ′n village, Stone-ribs skins a woman's child and is born instead, grows rapidly, immediately walks, cries for a bow-shaped object, receives arrows and pounded copper ornament from the woman, and hunts birds; later people go for shellfish without his mother.

Stone-ribs skins a woman's child, is born instead, grows as rapidly as a dog, immediately walks, demands a bow, and begins hunting.
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Haida Texts and Myths: Skidegate Dialect RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD; lines 9393-9497 confidence: high

At Łg̣adᴀ′n in the evening he searches houses for a newborn, finds a child in a cradle, destroys it while others sleep, and becomes born in its place; his new mother is Gwā′g̣anat.

The protagonist destroys a cradle child and becomes born in its place, then grows as that household’s child.
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Haida Texts and Myths: Skidegate Dialect STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER / SLAUGHTER-LOVER.; lines 15578-15689 confidence: high

The mother’s thigh swells and bursts before ten nights pass, producing a child; she washes him, and he soon asks for a bow.

A child comes out after the surviving mother’s thigh swells and bursts before ten nights pass; the child soon shows unusual hunting and later restorative powers.
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Haida Texts and Myths: Skidegate Dialect STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER / SLAUGHTER-LOVER.; lines 15691-15748 confidence: high

The wife’s thigh swells, a woman comes out, she walks within ten nights, and “She was he himself born again.”

A woman emerges from the wife’s swollen thigh, walks within ten nights, and is identified as the protagonist born again.
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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: high

The abandoned woman digs on the beach, digs out a cockleshell, hears a baby cry inside it, sees a small child, takes it home, wraps it softly, and the child grows quickly without being nursed.

The child is discovered crying inside a cockleshell and grows rapidly without nursing.
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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 editorial note identifies the story as the incarnation of Sîñ/Shining-heavens, a sky god and high deity; it explains Sîñ as related to day and the illuminated sky and mentions a similar Tsimshian sky god, Laxha′, while questioning whether the conception occurs among the Tlingit.

The title refers to Shining-heavens causing himself to be born, and the editorial note describes the story as the incarnation of Sîñ/Shining-heavens, a sky god.
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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 1825-1882 confidence: medium

The passage label gives the title: “HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN.”

The passage title explicitly frames the narrative around Shining-Heavens causing himself to be born.
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Haida Texts and Myths: Skidegate Dialect THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS / STORY OF THE FOOD-GIVING-TOWN PEOPLE; lines 3470-3579 confidence: medium

During canoe travel to Skidegate creek, the being pursues; the mother throws her crawling child into its mouth, it goes underwater, and the people land at a place named “Landing-of-many-canoes.”

The mother throws her crawling child into the mouth of the pursuing supernatural being; the child is later found alive crying on a whale in a woodland lake.
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Haida Texts and Myths: Skidegate Dialect THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS / STORY OF THE FOOD-GIVING-TOWN PEOPLE; lines 3470-3579 confidence: high

Near daybreak the parents hear a child cry and find the child creeping on a whale floating in a woodland lake; the father takes the child back, and the passage says the mother did right to throw the child into the being’s mouth.

The child survives the supernatural being, grows rapidly, has copper fingernails, and tears apart the open-mouthed supernatural pursuer.
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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 7252-7352 confidence: high

The father-in-law tells the chief's daughter he will come from her womb, gives her a copper plate and chain named X̣īłūtꜝā′ła, directs a cloud-decorated cradle, and speaks of food gathering and weather governance through him.

The father-in-law tells the chief's daughter he will come forth from her womb, and she later bears a wonderful child whom she addresses as grandfather.
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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 7252-7352 confidence: medium

The father-in-law tells the chief's daughter he will come from her womb, gives her a copper plate and chain named X̣īłūtꜝā′ła, directs a cloud-decorated cradle, and speaks of food gathering and weather governance through him.

The child is preceded by instructions for a special cradle marked with clouds and is wrapped in two sky blankets after birth.
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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: medium

The grandfather calls the eldest boy, removes his bones, replaces them with stones, and fills all parts of his body with stones.

The grandfather removes the eldest boy’s bones and fills his body with stones before the later warrior endowments and training.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5395-5493 confidence: high

Raven travels north, becomes a conifer needle in a water hole behind the chief's house, floats there, and tells the chief's daughter to drink the water after she dips him up.

Raven becomes a conifer needle in water; the chief's daughter drinks, becomes pregnant, and gives birth to a child who obtains and flies away with the moon/light.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5495-5593 confidence: high

The traveler goes north, crosses by throwing his hair ribbon across and running on it, peers into House-point, waits after the chief’s wife gives birth, enters the child’s skin, and becomes newly born.

The central figure enters the skin of a newborn child, becomes newly born, later enters his own skin, and is observed coming out of himself and returning to the cradle.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5495-5593 confidence: medium

Flood-tide-woman stands with her child before her brother’s house. Great-breakers comments, then admits her with the boy; his wife gives them food. Flood-tide-woman says she will name the child Nᴀñkî′lsʟ̣as-łiña′-i, and Great-breakers warns against giving a common child the name feared by supernatural beings.

Flood-tide-woman names the child Nᴀñkî′lsʟ̣as-łiña′-i, and Great-breakers warns that supernatural beings afraid to think of the bearer of that name may hear that a common child is so called.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5893-5996 confidence: high

Raven becomes ashamed, draws with his fingertip, a child cries there, he takes it out and boards it around; the child grows old enough to play and vanishes.

A child cries where Raven draws with his finger, is taken out, grows quickly, vanishes, and is later said to be with supernatural beings; lightning marks his knee-joints.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6104-6202 confidence: medium

Raven meets hunters with many hair seals, changes into a woman, tells a long slender rock to change into a child, and calls to the arriving people to marry him.

Raven commands a long slender rock to change into a child, and it becomes a human being used in the hunter-deception episode.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6488-6588 confidence: high

Another version gives Nenk·îlsʟasʟiñgai’s mother, father, and birthplace; he cries constantly until Qalgaitsadas holds him and he touches her breast.

Nenk·îlsʟasʟiñgai cries in an unusual pattern, grows rapidly, makes fire by striking sticks, hunts whales and Raven, predicts visiting fathers, and commands water through a slave.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6680-6770 confidence: high

At a town by a pond, the chief’s daughter fetches water; Nenk·îlsʟasʟîñgai′ becomes a hemlock leaf, enters her bucket, is swallowed with the water, and after two months she has a child.

Nenk·îlsʟasʟîñgai′ transforms into a hemlock leaf, is swallowed by the chief’s daughter with water, and a child is born after two months.
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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 20917-21072 confidence: medium

When a supernatural being was born, he grew quickly and cried for a bow, but would only be satisfied with one made of copper.

The note says supernatural beings grow up quickly after birth and cry for a bow, only accepting one made of copper.
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The Mythology of the Bella Coola Indians ANCESTORS. / SEPT., 1898. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 51 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS.; lines 3807-3904 confidence: high

Wakitmai had a wand from the chief of mother-of-pearl with one life-restoring end and one death-causing end, used it to transform sea-lions into driftwood, settled at Bella Coola, had children who grew in four days, initiated them into sisau’k, and had masks of himself as raven and of the chief of mother-of-pearl.

Wakitmai’s son and daughter grow up in four days, and Xe’mak:sta is born the day after his parents’ marriage and grows to youth after four days.
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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. 69 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 71 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 73 / THE SALMON.!; lines 4886-4953 confidence: high

“When she opened the last salmon, she found a small boy in it. She took him out and washed him in the river.”

The passage says a small boy is discovered inside the last salmon, then grows rapidly and understands speech unusually early.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 71 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 73 / THE SALMON.!; lines 4886-4953 confidence: high

Atsqutd’L has a baby in a cradle, nurses the found boy with him, and both children grow rapidly; after a few days they can walk and talk.

Both the found boy and the woman’s own baby grow with marvellous rapidity and can soon walk and talk.
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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: medium

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 wife bears a son after four days, and the son grows very fast.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 89 / THE RAVEN. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 93 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 95; lines 5967-6065 confidence: high

Nispuselxsak:ai’x: of Ts’é’qoé refuses local suitors, seeks Smai’yakila the Sun, reaches his house, marries him, and bears T’otqoa’ya, who grows rapidly.

T’otqoa’ya is born after one day in the Sun’s house and can walk and talk on the second day of life.
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Tlingit Myths and Texts ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 25071-25149 confidence: medium

Raven teaches a daughter to make fire with a fire drill and eat its powder; she bears Fire-drill’s-son. Fire-drill gives him a dog and weapons, and he kills Man-with-one-eye and that man’s knife-handed wife.

The daughter eats powder from the fire drill after Raven’s instruction and gives birth to Fire-drill’s-son.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24662-24784 confidence: high

In 'Root-stump,' villagers are carried into the sky by something that drops down, canoe makers disappear, only a woman and daughter remain, the daughter swallows root sap and bears Root-stump, who defeats the abducting thing and the destroyer of the canoe makers.

The daughter swallows root sap, gives birth to Root-stump, and Root-stump pulls down the sky-carrying thing, kills the destroyer of canoe makers, and becomes a great hunter.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA; lines 24396-24482 confidence: medium

Raven is son of Kit-kaˊositiyi-qā, receives strength to make the world, and obtains stars, moon, and daylight from their keeper at the head of Nass through being swallowed by and born from the keeper’s daughter.

Raven obtains stars, moon, and daylight by being swallowed by the keeper’s daughter and born from her.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11862-11959 confidence: medium

Dancer senses known people coming, sees a canoe, orders it to wait offshore, has the boys dance while he sings, and the men recognize Dancer but not the quickly grown boys.

The boys have grown very quickly into fine-looking men, are not recognized by the visitors, and are then identified by Dancer as the men's boys.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 21443-21566 confidence: low

The speech says that when born, the child cried for his grandfather’s daylight; his grandfather gave it to him, and the grandchild brought daylight to the poor people he had made in the world because he pitied them.

The speech says that when the child was born he cried for his grandfather’s daylight and the grandfather gave it to him.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2351-2428 confidence: high

One woman swallows root-juice; it forms a child in her, a boy later named Root-stump. The passage also notes that canoe makers had disappeared.

A woman swallows root-juice; it forms a child in her, and the boy grows rapidly with root-like powers.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3466-3511 confidence: high

A woman gives birth to a boy who speaks immediately about the people holding his mother. The passage explains that such birth attendants were paid. The child grows very fast, is said to become the greatest liar among his people, and later, after his mother dies, starts for Chilkat to invite people to the death feast.

The boy speaks immediately after birth and grows very fast.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3977-4071 confidence: medium

On the journey, matting is put over the mother, camps are made by anchoring offshore, the mother becomes pregnant in an unexplained way, something born from her has strength that brings them up, and the shaman does not eat.

The son travels north with his parents under spirit guidance, his mother is covered with matting, the group anchors offshore, his mother becomes pregnant in an unexplained way, something born from her has strength, and the shaman does not eat.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9026-9129 confidence: medium

A man’s painful finger felon is treated through the smoke hole; the felon’s two eyes come out, are wrapped up, and later appear as a tiny man identified as the disease from his finger and named Little Felon.

A painful felon is treated, its eyes are wrapped up, and the disease appears as a tiny man who grows rapidly and later acts as a helper.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9871-9972 confidence: high

The younger woman’s mucus moves like a bubble containing a little man; she swallows it, becomes pregnant, and gives birth to a boy.

The boy is conceived when the woman swallows an animate mucus-bubble containing a little man, is born soon afterward, and grows very fast.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9974-10069 confidence: high

After the first salmon's release the fisherman catches many salmon; later he finds another salmon that instructs him to cook it without breaking its bones, put the head bones in a dish, and sleep on them under his pillow.

After the second salmon's bone-preservation instructions, the childless fisherman finds two boy babies under his pillow.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4271-4377 confidence: high

Raven’s first mother loses many children; Heron tells her to heat a small smooth stone in the fire until red hot and swallow it, and she then gives birth to Raven.

Raven is born after his mother swallows a red-hot stone, and later Raven enters the creator’s daughter’s water as a hemlock needle and is swallowed, leading to pregnancy.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4880-4971 confidence: high

Raven finds a woman and little girl alone; the woman says others went hunting or fishing and never returned. Raven asks the girl about making fire, teaches her the fire drill, and tells her to eat some of the fine material from drilling.

After Raven teaches the girl to use the fire drill and tells her to eat the fine drilling material, she becomes pregnant and gives birth to Fire-drill’s son.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4880-4971 confidence: medium

After eating the fire-drill material, the girl becomes pregnant and bears a male child called Fire-drill’s son. Raven instructs that the child be bathed daily in a cold spring called Water-that-makes-one-grow, and he grows very fast.

Raven instructs that the child be bathed daily in a cold spring, after which he grows very quickly into a skilful man.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 5128-5219 confidence: high

The wife bears puppies by the dog; twelve are born, seven die, five survive, grow rapidly, and make noises like children and later human voices while the female keeps watch.

A human wife has puppies by a dog; the surviving puppies grow rapidly, make human-like noises, and appear as boys with unusual power.
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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 6379-6468 confidence: medium

The woman is pregnant and gives birth to a boy who is smart like his father, is not told who his father is, becomes skilled with bow and arrows, and is envied by other boys.

The boy is unusually smart and skilled, receives a magic club, becomes a great hunter and fisherman, and brings abundance to a starving town.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 468-557 confidence: medium

Raven plans to become a tiny piece of dirt in water; the rich man's daughter swallows it and becomes pregnant; after a birth hole is prepared, the child is born on moss and has bright, rapidly moving eyes.

The daughter becomes pregnant after swallowing Raven in the form of dirt, and the resulting child has bright, rapidly moving eyes and obtains cosmic objects.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 10920-11016 confidence: medium

Sagapgia remains many years, bears a son named Down The Useless River by his grandfather, and the grandfather pulls the infant's forehead, legs, hands, and body.

The supernatural chief commands Useless-River to send a baby girl; Sagapgia conceives the next morning, and the chief makes the children grow quickly.
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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: medium

The old chief gives a feast and shows his grandchild; the child grows up into an expert hunter and halibut fisher, obtains many fish and water animals, becomes very rich, and gives many feasts; chiefs and her former husband want to marry his mother, but she refuses.

The boy grows up rapidly, becomes a youth, and later becomes exceptionally successful at hunting, halibut fishing, obtaining water animals, and hosting feasts.
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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 / BOAS J; lines 9753-9854 confidence: medium

The eldest young man marries the girl; she repeatedly gives birth to four children at one time like ducks laying eggs in spring; the children grow up, build a village, become a large powerful people, and carry heavy snowdrifts wherever they move.

The girl repeatedly gives birth to four children at one time, explicitly compared to ducks laying eggs in spring.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4926-5030 confidence: medium

The child is identified as the son of the prince and the woman of the lake; he plucks out the eyes of the man who took him and then removes the eyes of the people, stringing them on red-cedar bark.

The child is the son of the prince and the woman of the lake and immediately performs extraordinary violence by removing the eyes of the villagers.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5512-5615 confidence: medium

After a long stay the woman becomes pregnant. Mouse Woman tells her to notify her mother-in-law when childbirth is near; the mother-in-law orders her cast out, and her husband throws her out of the house.

The pregnant princess is expelled from the house and gives birth at the foot of a tree to a little Otter.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5720-5821 confidence: medium

The widow sleeps on one side of the fire and the daughter on the other; at midnight someone enters, touches the daughter, asks to marry her, and when he comes to her she feels a stinging sensation.

A nightly visitor asks the daughter to marry him, returns repeatedly with painful stinging contact, is associated with daily provisions, and foretells a son who will be an unparalleled great hunter.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7200-7286 confidence: medium

Two very old women shamans take mussel-shell knives, call names of the Spring Salmon chief, cut open the salmon and its stomach, and find a small child while shamans and singers perform.

The child found in the salmon's stomach is very small and then grows quickly to his former size during the shamans' work.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7988-8079 confidence: high

At midnight the attendants throw down the large coffin; the chieftainess's body bursts, the chief's nephew is killed, and a living baby boy is seen among his mother's intestines.

The attendants find a living baby boy among the intestines of the dead mother after the coffin is thrown down.
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Tsimshian Mythology Tsimshian Mythology; lines 166-255 confidence: high

At a spring near the chief of heaven's house, Giant becomes a cedar leaf floating on the water; the chief's daughter dips it up, drinks it, becomes pregnant, and gives birth to a boy.

The chief's daughter drinks Giant in the form of a cedar leaf, becomes pregnant shortly afterward, and gives birth to a boy who later obtains the daylight box.
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Tsimshian Mythology Tsimshian Mythology; lines 3391-3473 confidence: high

A chief's daughter is the only one left after the people are taken up by the plume, fall from it, die, and form a pile; while she weeps, mucus from her nose becomes a baby boy.

A boy forms from the woman's nasal mucus, and four more children form from a grindstone piece, crabapple branch, feather, and shell piece.
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Tsimshian Texts Tsimshian Texts; lines 1000-1097 confidence: high

A young menstruating girl and her little grandmother had been behind the village. The girl finds the empty town, gathers crabapple, sloe, and spruce wedges, a grindstone, a knife, and snot, puts them into her belly, lies down four days and nights, and gives birth to six strong children.

The girl places wooden wedges, a grindstone, a knife, and snot into her belly, lies down four days and nights, becomes pregnant, and gives birth to six strong children named from those materials.
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Tsimshian Texts Tsimshian Texts; lines 2421-2510 confidence: high

The man reaches heaven with Sqawo, sleeps separately, and sun rays through a chink lead to conception; Sqawo gives birth to named sons and daughters.

In heaven, the husband sleeps apart while sun rays fall through a chink upon Sqawo, and she conceives and gives birth to named children.
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Tsimshian Texts Tsimshian Texts; lines 253-341 confidence: high

Txa'msEm hears daylight is hidden in a box called max, goes to get it, transforms into a cedar leaf, causes the chief's daughter to be thirsty, and the daughter drinks the leaf, becomes pregnant, and has a rapidly growing boy.

Txa'msEm transforms into a cedar leaf, is swallowed by the chief's daughter, is born as a boy, and grows quickly before obtaining the box.
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Tsimshian Texts Tsimshian Texts; lines 2867-2957 confidence: high

A chief's wife pretends to be dead and is buried on a tree; her lover visits her in the grave box, both are killed by the chief, and the dead woman gives birth to a boy who lives by sucking his mother's intestines and is later raised by the chief.

A dead woman gives birth to a boy who survives by sucking his mother's intestines.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: medium

Noisy children annoy Heaven, who sends feathers that lift them up; only a menstruating girl and grandmother remain, and the girl gives birth to object-person children from items placed in her blanket.

A menstruating girl and her grandmother are the only ones left, and the girl gives birth to children who personify objects placed in her blanket.
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Tsimshian Texts Tsimshian Texts; lines 437-525 confidence: medium

A chief's daughter swallows a cedar leaf while drinking water, has a pretty boy, and the boy can walk but does not eat.

The boy is born after the mother swallows a cedar leaf in water and is marked by unusual early abilities and abnormal feeding.
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Tsimshian Texts Tsimshian Texts; lines 66-154 confidence: high

When the woman is really dead and putrefying, her child comes out alive, sucks its mother's intestines, receives the name Sucking-intestines, and grows up in the box.

After the chieftainess is really dead and putrefying, her child comes out alive and grows in the box.
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roman

Aeneidos LIBER I / PUBLI VERGILI MARONIS / AENEIDOS / LIBER II; lines 1512-1634 confidence: high

A sudden wondrous portent occurs: a light flame and glow appear on Iulus' head, harmlessly touching his hair and temples; the parents try to extinguish the sacred fires, while Anchises joyfully prays to Jupiter to confirm the omen.

A flame and light appear on Iulus' head without harming him, prompting prayer and confirmation by further signs.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4613-4739 confidence: high

Amulius, who had seized his brother’s goods, orders the twins submerged in the river; the water refuses the crime, and the boys are left on dry ground.

Amulius orders the twin boys drowned; the water refuses the crime and the boys are left alive on dry ground.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4613-4739 confidence: high

The infants grow by ferine milk, and a woodpecker often brings food to the exposed children.

The infants are said to grow by ferine milk, and a woodpecker often brings food to the exposed children.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5077-5141 confidence: medium

She says her mother was taken by the horns of a beautiful bull, while she was taken by Bacchus' horns; she also refers to Bacchus' flames and his birth and rescue from fire.

The speaker says Bacchus confessed flames for her and that he is said to have been born in fire and rescued from fire by a paternal hand.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5335-5430 confidence: medium

The Nysiades Nymphs placed ivy leaves before the newborn cradle when a stepmother was seeking the boy.

The Nysiades place ivy before Bacchus' new cradle when a stepmother is seeking the boy.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 5512-5646 confidence: high

“The woodpecker, as well as the wolf, was sacred to Mars… the woodpecker also contributed to nourish the exposed babes.”

The notes refer to exposed babes, the wolf and woodpecker sacred to Mars, the woodpecker nourishing the babes, and Larentia as nurse of Romulus and Remus, who are connected with the founders of Rome.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6155-6277 confidence: high

Medusa was pregnant by Neptune; when Perseus cut off her head, Pegasus sprang forth with the blood and was named as born at the springs of Ocean.

Pegasus is said to spring forth with Medusa's blood after Perseus cuts off the head of Medusa, who was pregnant by Neptune.
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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 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 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 9072-9127 confidence: medium

Some think the Hyades nourished Bacchus; others believe them descendants or granddaughters of Tethys and aged Oceanus.

One reported opinion says that the Hyades nourished Bacchus.
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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 9368-9493 confidence: high

Jupiter offers a wish; Hyrieus says his dead wife was dear, he vowed not to remarry, and he wishes to be a father rather than take a wife; the gods assent, act at the back of a calf, cover wet material with earth, and after ten months a child is born and named Urion.

Hyrieus asks to become a father while keeping his vow to his dead wife; the gods assent, perform an unusual generative act with calf hide and earth, and a child is born after ten months.
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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 NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11453-11574 confidence: high

A temple burns but fire spares the sign; Vulcan/Mulciber helps his son; Vulcan and Ocresia are named as Servius’ parents; Tanaquil orders wine poured onto the hearth; a male form appears in ashes; Servius is conceived and marked by flame at his head and hair.

Servius is conceived after a male form appears in hearth ashes; Vulcan is named his father, and flame later marks his head and hair.
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Fasti P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II. / NOTES:; lines 4020-4168 confidence: medium

Notes mention the fate of Rome, the gentle movement of the water, Rumina from rumis/ruma meaning mamma, the ficus ruminalis, a wolf recently delivered, the hands of Amulius, and the wolf's affection for the babes shown by her tail.

The she-wolf is described as recently delivered and as showing affection toward the babes, while Amulius is connected with danger to them.
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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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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: medium

A sudden marvelous sign appears: a harmless light and flame stream over Iülus' head and play around his hair and brows; the parents try to quench the holy fires with spring water.

A sudden marvelous sign appears as a flame around little Iülus' head without harm, and Anchises prays for Jupiter to confirm it.
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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

A sudden sign appears: a harmless light or flame streams over Iülus' head; the family tries to quench it with spring water, and Anchises prays to Jupiter to confirm the omen.

A luminous cone or flame appears above Iülus' head without harming him, and Anchises treats it as an omen requiring divine confirmation.
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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 5479-5516 confidence: medium

The father asks Jupiter to restore his past years and recalls cutting down enemies, burning conquered shields, and killing King Erulus, who had three lives and triple arms from Feronia.

Erulus receives three lives and triple arms at birth from Feronia, yet the speaker kills him by taking all his lives.
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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

The shield shows a she-wolf in Mars' green cave nursing twin boys, then Rome, the Sabine seizure, and sudden war between Romulus' people and Tatius' Cures.

The shield shows twin boys fearlessly nursing from and being tended by a she-wolf in Mars' cave.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 confidence: medium

The shield depicts the she-wolf in Mars’ green cave with twin boys at her teats, playing as she strokes and shapes them with her tongue.

The shield shows twin boys nursing from a she-wolf in the cave of Mars.
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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

No city receives Metabus; he lives on lonely pastoral hills and raises Camilla in underwood and tangled coverts.

Camilla is raised outside cities in the wilderness, nourished by a wild mare, given weapons as a small child, and trained in hunting skills.
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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 3630-3713 confidence: medium

Psyche is married to Cupid, later bears a child called Pleasure, and the tale is framed as one told by an old woman to a captive maiden while the ass narrator listens nearby.

After Psyche is married to Cupid, she is delivered of a child called Pleasure.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: high

Pallas encloses motherless Ericthonius in a basket of twigs, gives it to the three daughters of Cecrops with a prohibition, and Aglauros opens it, revealing the child and dragon.

Ericthonius is described as an offspring born without a mother and enclosed in a basket by Pallas.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: high

Pallas encloses Ericthonius, born without a mother, in a basket of Actaean twigs, gives it to the three virgins descended from Cecrops, and forbids them to inquire into her secrets.

Ericthonius is explicitly described as born without a mother and enclosed in a basket by Pallas.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4421-4519 confidence: medium

Pallas descends through the air and tells Cadmus to sow the dragon's teeth under the turned-up earth as seeds of a future people.

Pallas identifies the dragon's teeth as seeds of a future people, and armed men emerge from the ploughed earth after Cadmus sows them.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4421-4519 confidence: medium

Pallas descends through the air, favors Cadmus, and orders him to sow the dragon’s teeth in turned earth as seeds of a future people.

Pallas orders the dragon’s teeth to be sown as seeds of a future people, and armed men grow from the furrows.
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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. / 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 10504-10595 confidence: high

Orithyïa becomes wife of Boreas and mother of twins; Calaïs and Zethes later grow wings on their sides and join the Minyæ on the first ship to seek the Golden Fleece.

Orithyïa bears twins to Boreas, and both sons develop wings like their father.
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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

Ino nurses Bacchus privately; the Nyseian Nymphs conceal him in caves and feed him milk. The footnote adds Nysa traditions, including a cave with two entrances and the link between Nysa and Dionysus.

Bacchus is privately nursed by Ino and concealed by Nyseian Nymphs in caves, where he receives milk.
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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 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 privately nursed and then concealed by Nyseian Nymphs in caves and nourished with milk.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5656-5760 confidence: medium

Footnote 87 identifies Amalthea as the goat that suckled Jupiter and explains her Olenian name through Olenus or constellation placement near Auriga; the constellation’s rising and setting were thought to produce showers.

Amalthea is identified as the goat that suckled Jupiter.
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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: 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 7298-7393 confidence: high

Danaë is confined after Acrisius hears a prophecy about her child; Jupiter is said to seduce her as a shower of gold, while a rationalizing account says Prœtus bribed guards with gold; Danaë bears Perseus, and mother and child are exposed in a boat, reach Seriphus, and are received by Polydectes.

Acrisius confines Danaë after a prediction that her child will kill him, but Danaë nevertheless gives birth to Perseus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: medium

Pegasus and his brother are produced from Medusa's blood; Perseus also recounts dangers of his long journey, lands and seas seen from on high, and stars reached with his wings.

Pegasus and his brother are produced from Medusa's blood after her decapitation.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7577-7629 confidence: medium

Pegasus and Chrysaor are two winged horses said to have sprung from Medusa's blood when she was slain by Perseus.

Pegasus and Chrysaor are described as winged horses springing from Medusa's blood after Perseus slays her.
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The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: high

Juno rejoices in Actaeon’s fate, hates Semele and Agenor’s house, assumes Beroe’s form, contrives Semele’s destruction by Jupiter’s lightning, and Bacchus survives from his mother’s womb and is raised on earth.

Bacchus is saved alive from his mother’s womb after Semele’s destruction and is brought up on earth.
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The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: medium

Juno hates Semele and Agenor’s house, assumes Beroe’s form, contrives Semele’s destruction by Jupiter’s lightning, and Bacchus is saved alive from his mother’s womb and raised on earth.

Bacchus is saved alive from his mother’s womb and brought up on earth after Semele’s destruction.
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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

Æsculapius is cut from Coronis's womb and carried to Chiron's cave; Ocyrrhoë, Chiron's daughter, is changed into a mare while prophesying.

Æsculapius is cut out of Coronis's womb and carried to the cave of Chiron the Centaur.
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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

Æsculapius is cut from Coronis's womb and carried to Chiron's cave; Ocyrrhoë, Chiron's daughter, is changed into a mare while prophesying; Chiron invokes Apollo in vain because Apollo is tending oxen in Elis as a shepherd.

Æsculapius is cut out of Coronis's womb and carried to Chiron's cave.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: high

Hercules kills serpents in his youth, with the published story adding that Juno sent them to destroy him; he later hunts lions in the forest of Nemea, kills the fiercest, and wears its skin.

The passage states that Hercules killed serpents in his youth and that it was published that Juno had sent them to destroy him.
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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 displays strength and courage in infancy by strangling snakes.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

“Hercules exhibits his strength and courage in infancy; he strangles the snakes, which fills his brother with terror.”

Hercules strangles snakes in infancy while his brother is terrified.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3102-3186 confidence: high

As Iole relates her sister's fate and Alcmena dries her tears while weeping, Iolaüs appears almost a boy again; Hebe, daughter of Juno, granted the favor after her husband's solicitations, and Themis stops her from swearing not to do so again.

Hebe makes Iolaüs almost a boy again, and Jupiter later grants that Calirrhoë's infant sons become men while still children.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3102-3186 confidence: medium

As Iole tells the story and Alcmena weeps, Iolaüs appears almost a boy again, restored to early manhood; Hebe granted this favor at her husband’s solicitations.

Iolaüs is restored to early manhood by Hebe, and Calirrhoë’s infant sons are foretold to be made men while still in childhood by Jupiter’s use of the same gift.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 confidence: medium

The passage says the Athenians made Minos odious by spreading the story that the youths would fight the Minotaur in the Labyrinth; the Minotaur is linked to Pasiphaë and a white bull sent by Neptune, with Daedalus and Venus also named in the explanation.

The reported story calls the Minotaur the fruit of Pasiphaë’s union with a white bull sent by Neptune from the sea.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 confidence: medium

The fable summary states: Egeria changes into a fountain; Hippolytus dies after his horses fear a sea-monster and becomes Virbius; Tages rises from earth; Romulus's lance becomes a cornel-tree; Cippus becomes horned and chooses exile.

Tages the Diviner is said to arise from a clod of earth.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 confidence: high

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 enlists the birth goddess to hinder Alcmena’s labor; after the obstacle is removed, Hercules is born.
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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 TENTH. / EXPLANATION. / EXPLANATION.; lines 4263-4355 confidence: high

Other authors quoted by Arnobius say Nana conceived Attis by touching a pomegranate or almond tree that had grown from the blood of Agdistis after Bacchus killed Agdistis.

Nana conceives Attis after touching a pomegranate or almond tree that grew from Agdistis's blood.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 confidence: high

The carved daughters of Orion appear in Thebes; one exposes breast and throat, another wounds herself with a sword, they die for their people and are burned, and twin youths called Coronæ arise from their virgin embers and lead their mothers’ funeral procession.

The goblet carving shows Orion’s daughters dying for their people, being burned, and twin youths called Coronæ arising from their virgin embers.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION.; lines 8159-8258 confidence: medium

The Centaurs are explained as sons of Ixion with a cloud for their mother; the cloud is connected either with Jupiter's substitution for Juno, a city called Nephele, or an etymology from Nephelim.

The passage says poets made the Centaurs sons of Ixion and of a cloud substituted for Juno.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9133-9233 confidence: medium

Writers disagree about Ajax's mother; Hercules prays to Jupiter for Telamon's son to have skin like the Nemean lion's, sees an eagle, and later covers Ajax with the lion skin, making him invulnerable except at one spot.

Hercules prays for Telamon's son, sees an eagle, and Ajax receives near-total invulnerability through the lion skin in the reported tradition.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3241-3332 confidence: medium

Alcmæon kills Eriphyle under his father's injunction, seeks expiation from Phegeus and the Furies, marries Alphesibæa and gives her the necklace, later repudiates her to marry Calirrhoë or Arsinoë, asks for the necklace back, is assassinated, and is avenged by his young sons Amphiterus and Acarnanus.

The sons of Calirrhoë are said to become young men, with Hebe adding years so that they could avenge their father's death while otherwise mere children.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3655-3750 confidence: medium

The fable heading says Ligdus orders Telethusa to destroy a female infant, Isis appears in a dream forbidding obedience and promising protection, Telethusa bears Iphis as a daughter who passes for a son, Iphis marries Ianthe, and Isis transforms Iphis into a man.

Ligdus orders a female infant to be killed, but Isis appears in Telethusa's dream and tells her to raise the child whatever it shall be.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3655-3750 confidence: medium

The fable summary says Ligdus orders Telethusa to destroy a female infant; Isis appears in a dream, forbids obedience, promises protection; Telethusa bears a daughter, Iphis, who passes as a son and later marries Ianthe; Isis transforms Iphis into a man.

Ligdus orders a female infant killed, but Isis appears in a dream to Telethusa and commands her to raise the child, promising divine aid.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5035-5125 confidence: high

The child grows under the wood; the tree labors and groans; Lucina aids the delivery; the bark cleaves open, the child emerges, and the Naiads anoint him with his mother’s tears.

The infant develops beneath the wood, and the tree opens in clefts to discharge the living child, with Lucina assisting delivery.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5035-5125 confidence: medium

The infant conceived in guilt grows beneath the wood and seeks a passage from his transformed mother; her womb swells in the middle of the tree.

The infant grows inside the tree formed from his mother; Lucina assists, the bark splits, and Naiads receive and anoint the child.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5537-5632 confidence: medium

Apollodorus' version: Atalanta is exposed at birth, nourished by a she-bear, found by hunters, becomes a huntress, kills two Centaurs, sets a fatal race condition for marriage, is won by Melanion through a similar stratagem, and both are transformed into lion and lioness after profaning Jupiter's temple; variant father names are also reported.

Atalanta is exposed as an unwanted infant but survives because a she-bear nourishes her until hunters find her.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5537-5632 confidence: medium

Apollodorus says Atalanta's father exposed her at birth; a she-bear nourished her until hunters found her; she grew up hunting and killed two violent Centaurs with arrows.

Atalanta is exposed at birth and survives because a she-bear nourishes her until hunters discover her.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 1 29 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES; lines 5370-5432 confidence: high

In Magian mythology, Mithra is born from the Generative Rock, a temple-worshipped standing image, on a riverbank under a sacred tree.

Mithra is born from the Generative Rock and emerges from a rocky mass as a divine infant with distinctive objects.
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buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3108-3214 confidence: high

The Future Buddha enters the Nandana Grove of Tusita, is surrounded by Tusita deities who remind him of his accumulated merit, dies there, and is conceived in Queen Maha-Maya’s womb.

The Future Buddha’s conception is narrated through Maha-Maya’s dream of divine transport, purification, a white elephant, a white lotus, and entry into the womb.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3216-3316 confidence: high

The Brahmans reassure the king, say a male child is in the queen's womb, and predict that he will become a Universal Monarch if he stays in household life or a Buddha if he leaves household life and retires from the world.

The Brahmans identify the unborn child as male and predict two extraordinary destinies: Universal Monarch if he remains in household life or Buddha if he renounces it. The child is also visible in the womb through a jewel-like image.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3318-3444 confidence: high

The Future Buddha surveys the ten directions, finds no equal, takes seven paces, and is followed by Maha-Brahma with the white umbrella, Suyama with a fan, and other divinities with royal symbols; at the seventh stride he proclaims victory.

The newborn stands, surveys the directions, takes seven paces, and utters a victory proclamation; the passage also states that the Future Buddha spoke immediately after birth in three existences.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3446-3568 confidence: high

Kaladevala descends from the gods' world, enters the king's dwelling, asks to see the son, and the king has the prince dressed and brought to do reverence to the ascetic.

When the infant is brought to revere the ascetic, his feet instead plant in the ascetic's matted locks; the passage says no one is worthy of his reverence, and both ascetic and king revere him.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3688-3806 confidence: high

The Future Buddha, seeing no one nearby, sits cross-legged, masters his inspirations and expirations, and enters the first trance.

The young Future Buddha sits cross-legged, controls his breathing, enters the first trance, and is associated with a shadow miracle witnessed by nurses and the king.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 12480-12610 confidence: medium

The Bodisat is born as a quail in Magadha, gets out of the shell, is kept in the nest, fed by his parents, and cannot fly or walk.

The Bodisat is a newly hatched young quail unable to fly or walk, yet his utterance produces a miraculous reversal of the fire.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 15852-15993 confidence: high

The note says 'the great medicine' is literal; the Bodisat received the name because he was born with a powerful drug in his hand, an omen of cleverness by which he later delivered people from misfortunes.

The Bodisat is born with a powerful drug in his hand, and the passage calls it an omen of his later cleverness.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 15852-15993 confidence: medium

The Bodisat's name means 'the great medicine'; he was born with a powerful drug in his hand, an omen of his cleverness in delivering people from misfortunes.

The Bodisat is said to have been born with a powerful drug in his hand, interpreted in the note as an omen of his later cleverness in delivering people from misfortunes.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16402-16553 confidence: low

I am supreme in the world; this is my last birth; henceforth there will be no rebirth for me.

The added declaration states supremacy, final birth, and the end of rebirth.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16402-16553 confidence: high

Later accounts relate that the Bodisat entered his mother’s womb as a white elephant, and the incarnation scene is sometimes represented in Buddhist sculptures.

Later accounts are said to narrate the Bodisat entering his mother’s womb as a white elephant, with sculptural representations of the incarnation scene.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 confidence: medium

The contents identify the Ceylon compiler’s introduction, the Nidāna Kathā, and list Sumedha the first Bodisat, successive Bodisats in the times of previous Buddhas, and the life of the last Bodisat who became Buddha.

The contents place the birth of the last Bodisat alongside descent from heaven, song of angels, and prophecies.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5243-5330 confidence: high

The rāja summons sixty-four eminent Brāhmans, feeds and gifts them, asks the dream’s meaning, and hears that Mahā Māyā has conceived a son who will become a Universal Monarch as a householder or a Buddha as a renunciant.

The Brāhmans identify the unborn child as male and foretell exceptional alternatives: Universal Monarch if a householder, Buddha if a renunciant.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5243-5330 confidence: high

After waking, Lady Mahā Māyā relates the dream to the rāja; he summons sixty-four eminent Brāhmans, provides seats, milk-rice with ghee and honey in gold and silver vessels, garments, and cows, then asks what will come of the dream.

The Brāhmans interpret the dream as conception of a male child with extraordinary alternative destinies, either Universal Monarch or Buddha.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 confidence: high

Four kings receive him on antelope-skin cloths, men receive him on fine cloth, he stands and looks East, world-systems become visible, and men and angels offer garlands and praise his uniqueness.

The newborn sees world-systems, searches the ten directions, takes seven strides, and utters a victory proclamation; the passage also says he spoke immediately in three births.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 confidence: high

At incarnation, four angels with swords guard the Bodisat and mother; the mother is pure, sees the child clearly, and dies seven days after birth to be reborn in the City of Delight.

The passage describes guarded conception, distinctive pregnancy, standing delivery, divine reception, unsoiled birth, heavenly water, immediate standing, seven strides, and speech.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 confidence: high

In the Mahosadha birth, Sakka gives the newborn fine sandal-wood medicine; the child says it is medicine, and the substance is kept in a water-pot and heals the sick.

The passage states that the future Buddha spoke immediately after leaving the womb in the Mahosadha, Vessantara, and present births.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5434-5543 confidence: high

Kāḷa Devala descends to the king’s house and asks to see the child; the child turns his feet onto the ascetic’s matted hair, and the ascetic and king do homage to him.

The newborn future Buddha reverses the expected salutation by placing his feet on the ascetic’s matted hair, after which both ascetic and king honor the child.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5434-5543 confidence: high

Kāḷa Devala descends to the king's house; the child is brought to salute him, but the future Buddha places his feet on the ascetic's matted hair, after which the ascetic and king do homage.

The infant performs a wonder involving the ascetic's matted hair, receives homage, and is identified through bodily marks as certainly destined for Buddhahood.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5545-5653 confidence: high

The king takes his son to the festival site, places his couch beneath a leafy Jambu-tree with a gold-starred canopy and curtain, leaves a guard, and proceeds with ministers to plough.

The child Bodisat, left alone under the Jambu-tree, sits cross-legged, enters the first Jhāna, and is accompanied by the stationary circular shadow of the tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5545-5653 confidence: high

The king takes his son to the festival site and has the child's couch placed under a dense Jambu-tree shade, with a star-inlaid golden canopy and curtain.

As a child, the Bodisat enters the first Jhāna beneath a Jambu-tree, and the tree's shadow remains fixed and circular.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7117-7218 confidence: medium

The king recalls bowing when the infant's feet rested on Kāḷa Devala's head, bowing under the unmoving Jambu-tree shade, and now bowing at the present miracle.

The king recounts a birth-day foot miracle, an unmoving tree-shadow miracle, and the present unprecedented miracle as three occasions for obeisance.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) ASVAGHOSHA. / BOOK I. / BOOK I, 5-15. 3 / BOOK I, 29-40. 7; lines 586-681 confidence: medium

The figure of lion gait gazes at the four quarters, utters an auspicious voice, and receives two heavenly streams of hot and cold water on his head.

The newborn gazes at the four quarters and utters an auspicious voice, then receives extraordinary heavenly and divine honors.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK I, 4-5 - 9 / BOOK I, 54-66. II / BOOK II. / BOOK I, 6-18, 19; lines 1108-1197 confidence: high

Queen Maya saw the glory of her newborn son and went to heaven; the queen’s sister, with mother-like affection and tenderness, raised the young prince as her own son.

The child is described as unlike an ordinary child in gravity, purity, wisdom, and dignity and as learning in days what usually takes years.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE BUDDHA-KARITA / ASVAGHOSHA. / BOOK I. / BOOK I, 5-15. 3; lines 407-584 confidence: high

The newborn is compared to the sun bursting from a morning cloud and makes the world bright like gold with rays dispelling darkness.

The newborn is radiant, receives heavenly water and flowers, is born full of wisdom, takes seven steps, and speaks a declaration of purpose.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I CULLAKA-SETTHI-JATAKA. / TANDULANALI-JATAKA. / DEVADHAMMA-JATAKA. / KATTHAHARI-JATAKA.; lines 2856-2956 confidence: high

The woman says she has no witness except an appeal to truth: if the king is the child's father, the child should stay in mid-air; if not, he should fall to earth and die. She seizes him by the foot and throws him into the air.

The child remains seated cross-legged in mid-air after a truth appeal and speaks directly to the king to declare his paternity.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I HIS FRIEND AND PUPIL / THE TRANSLATOR / C, J. / CONTENTS.; lines 408-617 confidence: high

A king refuses to recognize his son; the mother throws the child into the air with a conditional prayer, the child rests in mid-air, and the king recognizes him.

A child rests in mid-air during a paternity test, after which the king recognizes him as his son.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA. / LAKKHAXA-JATAKA. / NIGRODHAMIGA-JATAKA.; lines 3460-3538 confidence: medium

The Sister bears the son for whom she had prayed at Buddha Padumuttara's feet; King Pasenadi hears the infant's cry, says child-care burdens Sisters, takes charge of him, and the child is raised as Prince Kassapa.

The son is described as the child for whom the Sister had prayed ages earlier at Buddha Padumuttara's feet.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I NAMASIDDHI-JATAKA, / KUTAVANIJA-JATAKA. / PAROSAHASSA-JATAKA. / ASATARUPA-JATAKA.; lines 14538-14615 confidence: high

Suppavasa, daughter of King Koliya, has carried a child seven years and is in the seventh day of grievous labor; she consoles herself by reflecting on the Buddha, the Elect, and Nirvana, and sends her husband to the Buddha.

Sivali remains in the womb for seven years, is born after seven days of labor, and as a seven-day-old infant converses with Sariputta about his experience.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III AVAIUYA-JATAKA. / SETA KETU- J AT A K A. / NERU-JATAKA. / ASANKA-JATAKA.; lines 9856-9935 confidence: high

"fell from the Heaven of the Thirty-three and was conceived as a girl inside a lotus in a pool"

The maiden is conceived inside a lotus after falling from the Heaven of the Thirty-three, and her beauty is later described as beyond ordinary human beauty.
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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 2585-2634 confidence: medium

Dukulaka is born to the near-village chief and Parika to the further-side chief; they are named from birth circumstances, are golden-complexioned, and never injure living creatures.

Both figures are described as newly come from the Brahma world, golden-complexioned, and resistant to ordinary household marriage.
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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 2636-2707 confidence: high

Sakka ministers to them, foresees that they will lose sight, tells Dukulaka they need a son, hears his refusal of intercourse, and instructs him to touch Pari's navel at the proper season.

After Sakka's instruction for a navel-touch instead of intercourse, the Bodhisatta descends from heaven into Pari's womb and is born golden-hued.
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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 2636-2707 confidence: medium

Kinnari nymphs in another mountain had nursed Pari; Kinnaras take the child, wash him in their caves, adorn him on the mountain with flowers and colored marks, and return him before Pari nurses him.

Kinnara beings wash Suvannasama in their caves, adorn him on the mountain, and return him to his bed.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 1394-1510 confidence: high

The queen does not know the route and asks about travel to Kalacampa; the child in her womb is the Great Being reborn after accomplishing the Perfections, and Sakka's world shakes with his majesty.

The womb-child is identified as the Great Being of great merit; Sakka's world shakes, and Sakka intervenes to help the mother.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 1512-1566 confidence: medium

A Brahmin reciter from Campa, with five hundred disciples, sees the queen; through the power of the being in her womb he feels affection for her as for a youngest sister and approaches her alone.

The Brahmin's affection for the queen as a youngest sister arises immediately because of the power of the being in her womb.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 10453-10525 confidence: medium

Mahosadha, called the Great Being and Bodhisat, arrives in splendor with a thousand youths; he sees an ass by a ditch and orders it silenced, bagged, and carried. The people praise him as wise and say he was born holding a herb of virtue.

The crowd says Mahosadha was born holding a herb of virtue in his hand and links him with answers to test problems.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9755-9805 confidence: medium

King Vedeha rules in Mithila with four sages. When the Bodhisatta is conceived, Vedeha dreams at dawn of four fire columns in the court and a small central flame.

At the Bodhisatta's conception, the king dreams of an extraordinary flame that expands, illuminates the world, receives worship, and harms no one.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9807-9852 confidence: high

The king says he could not sleep because of a dream; Pandit Senaka replies that the dream is auspicious and tells the king not to fear.

The king's dream is interpreted by Senaka as a sign that a fifth sage will be born who surpasses the four sages.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9807-9852 confidence: high

On the day of the king's vision, the Great Being descends from the heaven of the Thirty-three and is conceived in Sumanadevi's womb; a thousand sons of gods also descend and are conceived in wealthy merchant families.

The Great Being goes from the heaven of the Thirty-three and is conceived in Sumanadevi's womb on the day of the king's vision.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9807-9852 confidence: high

After ten months, Sumana gives birth to a child the colour of gold; Sakka sees the Great Being's birth while looking over the world of mankind.

The child is born golden, his mother feels no pain, Sakka places a medicinal herb in his hand, and he speaks at birth.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9807-9852 confidence: high

The mother asks what is in the child's hand; he says it is a medicinal plant, places it in her hand, and tells her to give it to all who are sick.

Immediately after birth, the child answers his mother's question and identifies the object in his hand as a medicinal plant.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9854-9921 confidence: medium

The merchant thinks his son has great merit and will not be born alone; he learns that thousands of boys were born with him, provides nurses and clothes, and makes them his son's attendants.

The child is associated with great merit, thousands of boys born at the same time, and extraordinary competence at seven years old.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9923-9999 confidence: medium

King Vedeha remembers that four sages predicted a fifth sage surpassing them in wisdom and sends four councillors through the city gates to search.

The passage links Mahosadha, at seven years old, to a prior prediction of a fifth sage surpassing four sages in wisdom and to the king's dream.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14614-14668 confidence: medium

The king recalls bowing on the Buddha's birth day when the Buddha's feet were placed on Brahmin Kaladevala's head, and at the Plowing Festival when the rose-apple tree's shadow did not move; he bows a third time.

The king recalls bowing at the Buddha's birth after the Buddha's feet were placed on Brahmin Kaladevala's head and again at the Plowing Festival when a tree's shadow did not move.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14766-14861 confidence: high

Sakka remembers that nine of the ten boons are fulfilled and that the remaining boon is a goodly son; he approaches the Great Being in the Heaven of the Thirty-Three and instructs him to enter the human world through Phusati's womb.

Sakka instructs the Great Being to leave the Heaven of the Thirty-Three and be conceived in Phusati's womb; the Great Being descends and is reborn there.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14766-14861 confidence: medium

From the time of the Bodhisat's conception, the king's revenue is said to be without end, and kings of all India send him presents.

From the Bodhisat's conception the king's revenue becomes abundant and kings from all India send presents.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14863-14947 confidence: high

Phusati gives birth in Vessa Street; the Great Being is born free from impurity and open-eyed, immediately asks his mother for something to give, receives a purse of a thousand pieces, is said to have spoken at birth in three births, and is named Vessantara after the street.

The newborn is pure, open-eyed, speaks immediately, asks to give, and is linked to other births in which the Great Being spoke at birth.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7140-7234 confidence: medium

In olden time at Mithila in Videha, a just king named Angati ruled; his chief queen conceived Ruja, described as fair, gracious, meritorious, and one who had prayed for a hundred thousand ages, while the other sixteen thousand wives were barren.

Ruja is the king's dear daughter, conceived by the chief queen, described as possessing great merit and prayer over a hundred thousand ages, while all other sixteen thousand wives are barren.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18 / INDEX.; lines 18596-19054 confidence: medium

Entries include “Birth ceremonies,” “Birth fellows,” “Birth, miraculous,” “Buddha born with medicinal plant in hand,” and “Dream at conception of Buddha.”

The index explicitly lists miraculous birth, Buddha born with a medicinal plant in hand, and a dream at the conception of Buddha.
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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 229-348 confidence: high

Sama-Jataka contents summary: hunter couple become ascetics; wife conceives without human intercourse; parents are blinded by a snake; their son cares for them, is shot by a king, and is miraculously cured while the parents regain sight.

In the Sama summary, an ascetic wife becomes pregnant without human intercourse, bears a son, and that son attends upon his blinded parents.
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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 350-428 confidence: high

Through Candadevi's piety, Sakka's dwelling becomes hot; Sakka determines the cause and says he will give Candadevi a son, then looks for a suitable son and sees the Bodhisatta.

Sakka decides to give Candadevi a son, asks the Bodhisatta to enter her womb, and the child is born with auspicious marks.
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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

The one-month-old child is brought to the king; four robbers are presented and receive sentences of whipping, chains, spear-striking, and impalement.

At one month old, Temiya understands royal punishment, reflects on hell consequences, remembers former births, and responds to a goddess.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IX / THE CONSECRATING OF ABHAYA / CHAPTER X / THE CONSECRATING OF PANDUKABHAYA; lines 7566-7707 confidence: high

Ummadacitta commands a serving-woman to take the boy; she places him in a basket and goes toward Dvaramandalaka.

Pandukabhaya is hidden as a boy, placed with a foster household, and survives repeated attempts by his uncles to kill him before his future kingship is declared.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER V / THE THIRD COUNCIL / CHAPTER VI / THE COMING OF VIJAYA; lines 6784-6924 confidence: medium

The princess bears twin children, a son and a daughter; the son’s hands and feet are like a lion’s and he is named Sihabahu, while the daughter is named Sihasivali.

Sihabahu is born from a lion-human union and has hands and feet like a lion’s.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER VIII / THE CONSECRATING OF PANDUVASUDEVA / CHAPTER IX / THE CONSECRATING OF ABHAYA; lines 7434-7563 confidence: medium

Citta becomes pregnant; her mother tells the king, who consults his sons and decides Dighagamani should be accepted and married to Citta, while saying that if the child is a son they will kill him.

Because the princes say they will kill a son, Citta exchanges her newborn son for another woman’s daughter and the princes believe a daughter has been born.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11534-11660 confidence: high

The thera, gifted with six supernormal powers, foresees that the queen will have children and tells her to seek the sick samanera.

The sick samanera near death is persuaded to desire rebirth in the king's family, dies, and is immediately reborn in the queen's womb.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11662-11776 confidence: high

The queen bears a noble son with all auspicious signs; on that day seven ships laden with gems arrive, attributed to the effect or power of his merit.

The prince is born with auspicious signs, and gem-laden ships plus a young elephant arrive on the day of birth by the power of his merit.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXII / THE BIRTH OF PRINCE GAMANI / CHAPTER XXIII / THE LEVYING OF THE WARRIORS; lines 11810-11946 confidence: medium

Nandhimitta is introduced as the nephew of Elara's general Mitta. As a child he was tied to a great mill-stone, dragged it while creeping, broke the rope at the threshold, and was said to have the strength of ten elephants.

Nandhimitta's childhood episode shows him dragging a mill-stone and breaking his rope restraint, followed by the statement that he had the strength of ten elephants.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXII / THE BIRTH OF PRINCE GAMANI / CHAPTER XXIII / THE LEVYING OF THE WARRIORS; lines 11948-12087 confidence: medium

Sona, Tissa's eighth son, uproots palms as a child and becomes as strong as ten elephants; the king takes him from his father and gives him into Gamani's service.

Sona uproots palms as a child, Gothaimbara clears forest by uprooting trees, Rohana's son plays with huge stones and fells palms with a club, and Bharana kills animals by striking them with his foot.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD.; lines 3737-3886 confidence: high

Mahasena passes from the world of the gods and is reborn in the womb of So;^uttara's wife; at conception, weapons blaze, tender grain ripens at once, and a great rain falls during drought.

At Mahasena's conception in a human womb, three strange wonders occur: weapons blaze, grain ripens instantly, and rain falls in drought.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD.; lines 3888-4043 confidence: medium

The Brahman's wife gives birth after ten months; the child is named Nagasena; at seven his father asks whether he wants to study the traditional Brahmanical learning.

Nagasena is seven years old and learns the three Vedas after one repetition, with understanding of meaning and scholarly disciplines.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 6559-6682 confidence: medium

When the Bodisat was one month old, while his father the Sakya was ploughing, he was placed in a sacred cot under the Jambu tree, sat cross-legged, and entered jhanas listed through the fourth.

At one month old, the Bodisat sits cross-legged under the Jambu tree and enters jhanas.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE QUESTIONS / KING MI LIN DA. / BOOK IV. / Chapter 5.; lines 1247-1393 confidence: high

Bakkula is born at Kosambi; his mother bathes him in the Jumna for long life; a huge fish swallows him; the fish is caught at Benares, sold, cut open, and the child is found unhurt.

The passage calls the event a marvel and reports that a newborn is swallowed by a fish, later found inside it unhurt.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 11663-11782 confidence: medium

Mangusri describes the daughter of Sagara, the Naga-king, as eight years old, intelligent, prudent in body, speech, and mind, keeper of the Tathagatas' teachings, non-retrogressive in the idea of enlightenment, compassionate, virtuous, and fit for supreme enlightenment.

The daughter of Sagara is eight years old, exceptionally intelligent and virtuous, and is said to be fit for supreme enlightenment; she later declares that she has obtained enlightenment.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KOKALIYASUTTA. 147 / KOKALIYASUTTA. 119 / KOKALIYASUTTA. 12! / NALAKASUTTA. 123; lines 12972-13053 confidence: high

The Sakyas show Asita the child-prince, described as shining gold from a forge; Asita sees him shining like fire, a bright star, and the autumn sun, and feels great delight.

The child-prince is described as shining like gold, fire, a bright star, and the sun; Asita knows signs and hymns, receives him, and declares him unsurpassed.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) FOURTH KHANDHAKA.; lines 66-235 confidence: medium

The Buddha stays at Rajagaha in Kalandaka Nivapa in the Bamboo Grove; Dabba the Mallian, who realized Arahatship at seven and has every spiritual gift attainable by a disciple, retires into solitude and reflects.

Dabba the Mallian is said to have realized Arahatship at seven and to possess every spiritual gift available to a disciple.
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germanic

Beowulf: An Anglo-Saxon Epic Poem GLOSSARY OF PROPER NAMES. / LIST OF WORDS AND PHRASES NOT IN GENERAL USE. / BEOWULF. / THE LIFE AND DEATH OF SCYLD.; lines 954-1068 confidence: medium

Scyld Scefing rises from a friendless and wretched state, takes mead-benches from enemies, gains world-honor, and compels overseas neighbors to bow and bring tribute.

The passage recalls that Scyld was sent alone over the sea as the merest infant, while the surrounding account presents him as later becoming a powerful and honored king.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2029-2131 confidence: medium

A man and woman have long wished for a child; the woman hopes God will grant it. A back window looks into a beautiful, high-walled garden owned by a powerful enchantress feared by all.

The couple have long wished in vain for a child, and the woman hopes God is granting the desire before Rapunzel’s birth.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4521-4624 confidence: high

In the opening of 'The Devil With the Three Golden Hairs,' a poor woman bears a son with a caul, and people say such a child is lucky and prophesy that he will marry the King's daughter in his fourteenth year.

The boy is born with a caul, is described as a luck-child whose undertakings turn out well, and is prophesied to marry the King's daughter in his fourteenth year.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 5688-5750 confidence: high

At the start of “Thumbling,” a poor peasant sits by the hearth poking the fire while his wife spins. They lament having no children, and the wife says she would be satisfied with even one child only as big as a thumb.

A childless couple wish for even a child as small as a thumb, and the wife gives birth after seven months to a fully formed child no longer than a thumb.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 5688-5750 confidence: medium

After seven months the woman gives birth to a child perfect in all limbs but no longer than a thumb. The parents call him Thumbling; he remains small but is sensible-eyed, wise, nimble, and successful in what he does.

Thumbling, though thumb-sized, volunteers to bring the cart by sitting in the horse’s ear and calling directions.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11052-11132 confidence: high

A childless queen prays each morning in the garden; an angel from heaven tells her she will have a son with the power of wishing, and she gives birth to a son.

A childless queen prays, an angel announces a son with wishing power, and the queen gives birth.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12081-12171 confidence: medium

On a third catch, the fish says it is fated to fall into the fisherman’s hands and orders him to cut it into six pieces: two for his wife, two for his horse, and two for the ground.

After the golden fish instructs its division and the wife eats two pieces, she bears two children made entirely of gold.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12734-12845 confidence: medium

The tale “The Young Giant” begins: a countryman has a son as big as a thumb who does not grow; the father carries him in his pocket to the field and sets him in a furrow.

Thumbling is as big as a thumb and does not grow, and a giant takes him away from the field.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12847-12933 confidence: medium

The giant carries Thumbling home, suckles him through repeated two-year periods, tests him in the forest by tree-uprooting tasks, and finally declares him perfected after he uproots the strongest oak.

The passage presents Thumbling as a small child who is taken and suckled by a giant until he becomes tall and extraordinarily strong.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13744-13878 confidence: high

During the king’s absence the Queen bears a boy with a bright red star; the childless sisters throw him into the water, and a little bird flies up singing of death, God’s word, and a white lily bloom.

The Queen’s first son is born with a bright red star, and his removal affects the royal household and succession context.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15265-15355 confidence: medium

The tailor meets his old friend the stork, who says he has long carried swaddled children into town and can fetch a little prince out of the well.

The stork says it carries children in swaddling-clothes, can fetch a little prince out of the well, and then brings a baby to the queen.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15357-15433 confidence: medium

The tale “Hans the Hedgehog” begins with a wealthy childless countryman who angrily wishes for a child even if it is a hedgehog; his wife bears a child hedgehog above and boy below, and they name him Hans the Hedgehog.

A childless father declares he will have a child even if it is a hedgehog, and his wife bears Hans, hedgehog above and boy below.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19422-19507 confidence: high

A rich childless king and queen receive a child from God; the child looks like a little donkey. The queen wants him thrown into water, but the king declares him son and heir to throne and crown.

The queen is childless until God grants her wish, but the child appears as a little donkey.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24612-24704 confidence: high

Three hundred years before Christ's birth, a poor mother with twelve sons prays that they may be on earth with the promised Redeemer and sends them out for bread; Peter, the eldest, becomes lost and starving in a great forest.

Peter leaves home seeking bread, becomes lost and weak in a forest, and is guided by a shining child to a cavern filled with gold, silver, crystal, and twelve cradles.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24612-24704 confidence: high

The child leads Peter between cliffs to a cavern shining with gold, silver, and crystal, where twelve cradles stand side by side; Peter and then his brothers are guided by angels and rocked to sleep there.

Peter and his eleven brothers sleep in golden cradles for three hundred years and awaken on the night the Saviour of the world is born, after angelic children have guided and rocked them.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24612-24704 confidence: medium

A poor woman's youngest child goes daily to the forest for wood; a strong little child helps gather and carry the wood home and then quickly disappears.

A strange child helps the youngest child gather wood, disappears, gives a rose, and says he will return when it blooms; the child dies happily on the morning the rose is in full bloom.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6695-6789 confidence: high

In 'The Juniper-Tree,' a rich childless couple longs for children; the wife prays, stands beneath a courtyard juniper-tree in winter, cuts her finger while paring an apple, sees blood fall on snow, and wishes for a child red as blood and white as snow.

The childless wife prays, wishes for a child red as blood and white as snow, and later gives birth to a child described in those exact colors.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7329-7430 confidence: high

While the Queen is bathing, a frog comes out of the water and says her wish will be fulfilled and she will have a daughter before a year passes.

A frog comes from the water and foretells that the Queen will have a daughter within a year; the prediction comes true.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7627-7731 confidence: medium

In winter a queen sews by a black ebony window-frame, pricks her finger, sees three drops of blood on snow, and wishes for a child white as snow, red as blood, and black as the wood.

The queen wishes for a child white as snow, red as blood, and black as ebony, and soon has a daughter with those traits.
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Teutonic Mythology, Volume 1 CHAPTER XIV. / CONDITION OF GODS. 317 / IMMORTALITY'. 319 / STRENGTH. PRECOCITY. SIZE. 321; lines 15811-15900 confidence: high

“The sons of men grow up slowly and gradually, gods attain their full size and strength directly after birth.”

Several gods are described as fully active, strong, or mature immediately after birth or within a few days.
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Teutonic Mythology, Volume 1 EIGIL. TOKI. IIEMIXG. TELL. 381 / TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387; lines 19041-19050 confidence: high

“Unborn children, namely those that have been cut out of the womb, usually grow up heroes.”

The passage states that children cut out of the womb usually become heroes and lists multiple heroic examples.
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Teutonic Mythology, Volume 1 EIGIL. TOKI. IIEMIXG. TELL. 381 / TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387; lines 19041-19050 confidence: high

Volsungr is said to have spoken and made vows while unborn; after being cut out, he had time to kiss his mother before she died, with citation to Volsungasaga chapters 2 and 5.

Volsungr is described as speaking and making vows before birth.
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Teutonic Mythology, Volume 1 EIGIL. TOKI. IIEMIXG. TELL. 381 / TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387; lines 19041-19050 confidence: medium

Volsungr is said to have spoken and made vows while unborn; after being cut out, he had time to kiss his mother before she died, with citation to Volsungasaga chapters 2 and 5.

After being cut out, Volsungr kisses his mother before she dies.
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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

Sinfiotli, as a boy, kneads snakes into dough and is compared to the infant Hercules tested by serpents.

Sinfiotli, as a boy, kneads snakes into dough, and this is compared to the infant Hercules tested by serpents.
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Teutonic Mythology, Volume 1 HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389 / NURSED BY ANIMALS. 301; lines 19145-19245 confidence: medium

Heroic superhuman quality shines from the eyes; gods and heroes have golden teeth; folktales have sons born with a star on the forehead or a golden star falling there; the Dioscuri have a star or flame shining on heads and helmets.

The passage lists shining eyes, golden teeth, stars at birth or on the forehead, and star/flame marks on the Dioscuri as signs by which heroic superhuman quality appears.
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Teutonic Mythology, Volume 1 HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389 / NURSED BY ANIMALS. 301; lines 19145-19245 confidence: medium

The heroic form may be disfigured by animal peculiarities, including Siegfried's horny skin, scaly skin in others, and heroes with hedgehog spikes.

The passage links animal bodily features to heroic form and gives the Meroving legend in which Merovig is born with singular appearance and his descendants inherit a swine-like bristled peculiarity.
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Teutonic Mythology, Volume 1 MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365 / GOZ. FROGER. 367 / GEAT. SCILD, BEOWULF. 369; lines 18046-18137 confidence: high

Sceaf is said to take his name from a sheaf of corn because, as a boy, he was conveyed asleep on a sheaf in a boat to the country he was destined to succour.

Sceaf is a boy conveyed asleep on a sheaf in a boat to succour a country, and a similar swan-knight story features a sleeping youth conducted by swan and ship to an afflicted land.
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Teutonic Mythology, Volume 1 PHOL. 227 / FOSITE. 231 / CHAPTER XIL / OTHEEGODS.; lines 11479-11565 confidence: medium

Heimdallr is said to be the son of nine giantess mothers, to need less sleep than a bird, to see a hundred miles by night or day, and to hear grass and wool grow.

Heimdallr is described as the son of nine mothers, all giantesses.
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Teutonic Mythology, Volume 1 TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389; lines 19053-19142 confidence: high

The passage suggests Sigurðr and Sceaf may be called unborn, lists Uni hinn oborni and Ulfrun in oborna, and notes wise-women or prophetesses may come into the world in the same way.

The passage groups unborn and extracted figures and explicitly says their extraordinary manner of coming into the world presages a higher and mysterious destiny.
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Teutonic Mythology, Volume 1 TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389; lines 19053-19142 confidence: medium

The passage says the Greek myth of Metis and Tritogeneia is not unlike the preceding cases: the virgin goddess springs from Zeus’s forehead.

Tritogeneia is described as springing from Zeus’s forehead and is compared with extraordinary birth.
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Teutonic Mythology, Volume 1 TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389; lines 19053-19142 confidence: high

Hloðr is said to be born with helmet, sword, and horse; Hervararsaga explains these as arms and animals forged and born at his birth; Finnish runes mention a child born armed, recalling lucky children born with hood and helmet.

Hloðr is said to be born with helmet, sword, and horse; a Finnish rune child is born armed; lucky children are linked with hood and helmet at birth.
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Teutonic Mythology, Volume 1 TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389; lines 19053-19142 confidence: high

Balder’s brother, scarcely born and one night old, rushes to vengeance; children of liten Kerstin immediately comb hair, sew silk, or draw swords for swift revenge; a newborn child speaking is also noted.

Balder’s brother avenges when barely born, and the children of liten Kerstin immediately perform adult acts and prepare for revenge.
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Teutonic Mythology, Volume 1 TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389; lines 19053-19142 confidence: high

A widespread heroic mark is being suckled by beasts or fed by birds: a hind gives milk to exposed Sigurðr, a she-wolf suckles infant Dieterich as with Romulus and Remus, the woodpecker feeds the sons of Mars, and Milosh Kobilitch is suckled by a mare.

The passage identifies a widespread heroic mark: heroes are suckled by beasts or fed by birds, with examples involving a hind, she-wolf, woodpecker, and mare.
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Teutonic Mythology, Volume 1 UILD. GUND. DRUD. 423 / WALACHURIUN. 425 / SWAN-MAIDENS. 427 / SWAN-MAIDENS. 429; lines 21047-21152 confidence: medium

A nobleman hunting in a wild forest finds a maiden bathing in a river, takes the gold chain from her hand so she cannot escape, marries her, and she bears seven children with gold neck-rings and swan-shape power.

Seven children are born at one birth with gold rings around their necks and the inherited power to assume swan-shape.
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Teutonic Mythology, Volume 2 CEEATION. 573 / CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579; lines 6913-7000 confidence: medium

A Welsh tale says a sinful city once stood where a lake now lies; a king's messenger is refused lodging, stays in a hut with a crying child in a cradle, drops a glove, and later sees the city under water while the cradle floats with child and glove.

The Welsh tale presents a child surviving in a cradle floating amid the waters after the city is submerged.
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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 FATALISM. 861 / CHILD OF LUCK. 869 / WISHING-GEAR. 871 / WISHING-GEAR. 873; lines 20486-20550 confidence: medium

Children born with a caul about the head are believed lucky; the caul is treasured or sewn into a band, called fylgja by Icelanders, imagined to contain the child's guardian-spirit or part of its soul, protected by midwives, buried under the threshold, and not to be thrown away or burned lest the child lose its guardian.

A child born with a caul is believed lucky; the caul is preserved and imagined to contain the child's guardian-spirit or part of its soul.
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Teutonic Mythology, Volume 2 FATALISM. 861 / CHILD OF LUCK. 869 / WISHING-GEAR. 871 / WISHING-GEAR. 873; lines 20552-20620 confidence: high

Comparative terms for the caul are listed; the Servian caul-born child is called vidovit, goes to the Vilas, and knows more than other men; in Holland such children see spectres, and a foal’s birth covering is hung on a high tree.

The passage associates birth in a caul or helmet with knowing more than other men and seeing spectres.
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Teutonic Mythology, Volume 3 FUBIOUS HOST : GEONJETTE. / SPECTEES. / VOL. III. E / FUBIOUS HOST : OBION.; lines 5074-5123 confidence: high

The Greek fable is summarized: Orion is struck blind and led to new light by Kedalion, a marvellous child on his shoulders; the author asks whether this blind giant can be matched with the headless wild hunter.

Kedalion is described as a marvellous child seated on Orion’s shoulders, leading the blind Orion to new light.
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Teutonic Mythology, Volume 3 PEEFACE. / XXXV111 / PEEEACE. / PBEFACE.; lines 1743-1787 confidence: medium

In the Orion story, three gods lodge with Hyrieus, are feasted, grant him a favor, and create a son for him; the creation is compared to Kvasir’s engendering.

After Hyrieus entertains the visiting gods and asks for a son, they create one for him; the passage compares this creation to the engendering of Kvasir.
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Teutonic Mythology, Volume 3 SICKNESSES. / WISE WOMEN. / LEECH, PHYSICIAN. / SICKNESSES.; lines 15243-15289 confidence: high

If a woman has seven sons in succession, the seventh can heal all kinds of hurt; other citations say his touch cures throat wens, while a French parallel makes it the fifth son.

A seventh or fifth son, a child without knowledge of its father, and a toothed firstborn are each said to cure specific ailments.
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Teutonic Mythology, Volume 3 WEREWOLF. / MAGIC. / WOLF. BEAR. CAT. / GOOSE. EAVEN. CEOW. EVIL EYE.; lines 12608-12662 confidence: medium

A footnote compares the shirt of victory with the child's shirt of luck, Danish victor's shirt/helm/serk, the phrase born with helmet on, and amniomancy involving the embryonic membrane.

The footnote says the child's shirt of luck or victor's helm recalls being born with a helmet on, which foretells the future hero.
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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: low

A footnote mentions a figure arriving in Brabant by ship, delivering the land and becoming ruler; it says Frankish, Frisian, and Saxon traditions seem to harmonize, notes Vishnu sleeping on the serpent in the sea, and asks about a boy in an oarless ship.

The footnote explicitly asks whether there is an intended allusion to the boy sailing in the oarless ship.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1719 / ANGLO-SAXON GENE.VLOGIES. / ANGLO-SAXON GENEALOGIES. 1723 / ANGLO-SAXON GENEALOGIES. 1725; lines 22192-22239 confidence: high

Ethelwerd: Sceaf came with one dromon to an ocean island called Scani, surrounded by arms; he was a very young boy unknown to the inhabitants, who received and carefully guarded him and later chose him as king.

Sceaf is a very young or unknown boy arriving by ship and is received by the inhabitants as a miracle.
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Teutonic Mythology, Volume 4 GIANTS. / GIANTS. 1445 / GIANTS. 1447 / CREATION. 1449; lines 8526-8624 confidence: medium

Reports Haug's comparison of Ymir with Persian Gajomars; discusses birth from feet or legs; cites Fannel's thigh conceiving St. Anne; cites Ukko making three maidens from a hand-and-knee action.

The passage gathers examples of beings or first women arising through thigh, knee, thumb, rib, or toe, along with a note on birth from feet or legs.
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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: high

Karna, son of the Sun, is said to be born with earrings and a coat of mail; other birth signs include being born with weapons and the storm attending Alexander's birth.

Karna is born with earrings and mail, and Alexander's birth is accompanied by a storm.
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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: high

Alcmena tests Hercules with snakes, which he kills in his cradle; Sigmund tests Sinfjotli by having him knead dough containing snakes.

Hercules kills snakes in his cradle, while Sinfjotli is tested through dough containing snakes.
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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: high

Kullervo tears up his swaddling bands while very young; a Swedish folk-song child walks and talks as soon as born; a grown hero tied to an oak pulls it up. The passage begins a further Beowulf example but does not complete it within the supplied excerpt.

Kullervo tears his swaddlings while very young, and another child walks and talks as soon as born.
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Teutonic Mythology, Volume 4 HEROES. / HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391; lines 5696-5787 confidence: medium

The diffusion of the Völsunga-saga among the Anglo-Saxons is linked to Beowulf references; the Volsungs are said to have the snake's eye.

The Volsungs have the snake's eye, Beaflor gives birth to a wolf, and the passage cites babies named Wolf.
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Teutonic Mythology, Volume 4 I. EXTRACTS FROM MODERN COLLECTIONS. / SUPERSTITIONS. I. 1779 / SUPERSTITIONS. I. 1781 / SUPERSTITIONS. I. 1783; lines 25413-25558 confidence: medium

Child and pregnancy rules say that a newborn first laid on the left side becomes awkward, a baby barefoot on a table gets sore feet, renewed breastfeeding after weaning makes a blasphemer, a pregnant woman under a wagon-pole goes overdue, and the seventh son is lucky for healing, planting, or anything.

The seventh son is said to be lucky for healing, planting, or doing anything.
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Teutonic Mythology, Volume 4 NANNA. FUOGE. RAN. HEL. 1375 / CHAPTER XIY. / CONDITION OF GODS. / FOOD. IMMORTALITY. 1377; lines 5020-5115 confidence: high

The passage cites easy action by gods and Zeus's ability to do hard things; Thor reaches full strength at twelve and can lift ten bear hides; Wiinamoinen walks to the smithy and makes a horse the day after birth.

Thor reaches full strength at twelve, and Wiinamoinen walks to the smithy and makes himself a horse the day after birth.
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Teutonic Mythology, Volume 4 PERSONIFICATIONS. 1077 / PERSONIFICATIONS. 1579 / POETRY. 1581 / VOL. IV. X; lines 14990-15036 confidence: medium

The passage notes a medieval story about a child made of snow or ice and says Franciscus makes himself a wife and child of snow.

The passage identifies a widespread medieval story of a child made of snow or ice and cites Franciscus making a wife and child of snow.
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Teutonic Mythology, Volume 4 SPPERSTITIONS. I. 1823 / SUPERSTITIONS. I. 1825 / SUPERSTITIONS. I. 1827 / K. SCANDINAYIAN.; lines 28855-28932 confidence: medium

A first-born child born with teeth cures the evil bite by biting over it; item 37 repeats that the evil bite is cured by a first-born child with teeth.

A first-born child born with teeth is said to heal the evil bite by biting over it, and the rule is repeated by internal cross-reference.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537; lines 12788-12882 confidence: low

Seth looks in at Paradise, sees a spring that divides into Pison, Gihon, Tigris, and Euphrates; at the Euphrates source stands a withered tree with a coiled serpent, roots into hell, and a newborn babe in its crown.

A newborn babe in swaddling-bands lies on the crown of the tree.
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Teutonic Mythology, Volume 4 SUPERSTITION. 1639 / SUPERSTITION. 1643 / SUPERSTITION. H)45 / SUPERSTITION. 1G47; lines 18218-18267 confidence: medium

A place called Nine-ways is linked to Persians burying many boys and girls alive; Vortigern's tower keeps falling, the foundation-stone is to be wetted with blood of a boy born without a man, and two dragons lie beneath it.

The Vortigern example requires the blood of a boy born of woman without man for the failing tower's foundation-stone.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. K. 1837 / VOL. IV. 0 0 / SUPERSTITIONS. K, L. 1839 / SUPERSTITIONS. L. 1841; lines 29597-29696 confidence: medium

A male child who has not known his father is said to have the virtue of melting lumps by touching them for three successive mornings while fasting and reciting prayers.

A fatherless-known male child and a fifth consecutive male child are both credited with healing through touch.
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Teutonic Mythology, Volume 4 THUNAR. 1315 / THUNAR. 1347 / CHAPTER X. / FRO (FREYR).; lines 4062-4165 confidence: medium

Hoðr is called Balder's slayer and is said to be brought and laid on the funeral pile by his slayer, the newborn Vali.

Hoðr, called Balder's slayer, is said to be laid on the funeral pile by his slayer, the newborn Vali.
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Teutonic Mythology, Volume 4 TRANSLATION. 1593 / TRANSLATION. 1595 / TRANSLATION. 1597 / TRANSLATION. 1599; lines 15832-15925 confidence: medium

An angel walks into a sinking city. Gregor is a foundling who came floating on the flood. After the flood a baby is left in a poplar-tree, and the Wood of the Cross legend has a newborn child on top of a tree.

Gregor is described as a foundling floating on the flood, and examples are given of a baby or newborn child in a poplar-tree or on top of a tree after flood-related events.
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egyptian

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: medium

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 is raised secretly in the Delta marshes near Khemmis and undergoes adventures, escapes, and concealment from Set.
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Development of Religion and Thought in Ancient Egypt THE AGE OF PERSONAL PIETY 353 / THE AGE OF PERSONAL PIETY 355 / THE AOE OF PERSONAL PIETY 357 / THE AGE OF PERSONAL PIETY 369; lines 13435-13502 confidence: high

After the persea-trees are cut down, a chip enters the woman's mouth; she bears a son who proves to be Bata; Pharaoh makes him heir, and Bata later reigns and is followed by Anubis.

A chip from a persea-tree flies into the woman's mouth, and as a result she bears a son who proves to be Bata.
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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 1151-1230 confidence: high

Aroueris/Horus the Elder is born on the second day; Typho/Set on the third by forcing through a wound in his mother's side; Isis on the fourth in the marshes of Egypt; Nephthys on the last.

Typho is born neither at the proper time nor by the proper place, forcing his way through a wound in his mother's side.
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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

Isis is said to unite with Osiris after his death and to bring forth Harpocrates, who is premature and lame in the lower limbs.

Isis is said to unite with Osiris after his death and to bring forth Harpocrates.
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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 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 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 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

Ra tells Isis, Nebhat, Meskhent, Hakt, and Khnumu to deliver Rud-didet of three children who will hold royal office and support temples, altars, libation tables, and endowments.

Ra sends deities to deliver the three children, and the birth of each child is accompanied by divine attendance, naming, washing, preparation, and strengthening.
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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

During the first birth, Isis names User-ref; the child is born into her hands, described as one cubit with strong bones, limbs like gold, and hair like lapis lazuli; he is washed, placed on brickwork, declared a king by Meskhent, and strengthened by Khnumu.

Each child is described as one cubit, strong-boned, with limbs like gold and hair like true lapis lazuli, and each is declared a king by Meskhent.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty REMARKS / XIXTH DYNASTY / ANPU AND BATA. / REMARKS; lines 1022-1086 confidence: high

The passage compares Bata with Atys or Attis: Atys is a chaste shepherd who flees corruption, mutilates himself, dies under a tree, and is revived; further parallels include blood drops, tree cutting, and birth through plant matter.

Atys is born after a ripe almond or pomegranate is placed in a virgin mother's bosom; Bata is born after a princess swallows a chip of a tree.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 863-925 confidence: high

A chip flies into the royal wife's mouth and is swallowed; after many days she bears a son, who is nursed, celebrated, loved, and raised to be royal son of Kush.

A chip from the cut Persea trees enters the royal wife's mouth, she swallows it, and after many days she bears a son.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 863-925 confidence: high

A chip flies into the royal wife's mouth and is swallowed; after many days she bears a son, who is nursed, celebrated, loved, and raised to be royal son of Kush.

The child born after the swallowed chip is celebrated, raised to be royal son of Kush, loved by Pharaoh, and made heir of all the land.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE TAKING OF JOPPA / REMARKS / THE DOOMED PRINCE / REMARKS; lines 461-541 confidence: medium

The commentary describes marvelous parentage of a fated or gifted hero, divine reward to a childless king, and a new element of fate or destiny contrasted with older Egyptian tale attitudes.

The commentary explicitly identifies marvelous parentage and describes the hero as often a divine reward to a long-childless king.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XVIIITH DYNASTY / THE TAKING OF JOPPA / REMARKS / THE DOOMED PRINCE; lines 335-426 confidence: medium

A king with no son grieves, prays to the gods for a child, the gods decree one should be born, and his wife bears a son.

The king has no son, prays to the gods, and the gods decree that a child will be born to 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

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.

Horus is divine child of Isis and Osiris, found without life after the scorpion-stinging narrative, and the passage emphasizes that no one present can make him live.
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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 I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5323-5422 confidence: medium

The footnote identifies the Sais goddess as Net, says she was self-existent, and says she produced the Sun-god without union with a god.

A footnote says Net was self-existent and produced her son, the Sun-god, without union with a god.
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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 5632-5714 confidence: medium

Isis learns Osiris unknowingly had a child with Nephthys; Nephthys exposed the child for fear of Typhon; dogs lead Isis to the child, whom she raises; he is named Anubis and guards the gods like dogs guard men.

Nephthys exposes the child; dogs guide Isis to him; Isis finds and raises him; he becomes Anubis, guard and attendant of the gods.
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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 5632-5714 confidence: high

Isis nurses the child by giving him her finger to suck, puts him nightly into fire to consume his mortal part, transforms into a swallow, circles the pillar, and laments.

Isis nurses a royal child, places him in fire each night to consume his mortal part, and the queen’s cry interrupts the immortality that would have been conferred.
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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 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 1896-1940 confidence: high

Thoth tells Isis and Nephthys not to fear: “I have come from heaven to heal the child for his mother,” and lists protective forms of Horus.

Horus is healed by Thoth's spell and Ra's life-fluid; the poison leaves him and he breathes and lives again.
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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: medium

Set kills Osiris during the war; the Pyramid Texts state that Osiris's body was hurled to the ground by Set at Netat near Abydos.

Osiris has been killed, yet Isis draws his essence and produces Horus after causing his inert body to move.
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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 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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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 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.

Horus is born in a secret place, suckled and reared by Isis among papyrus swamps, and protected during persecution by Set.
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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: medium

Horus the Child became the type of 'the new birth, and new life,' the first hours, days, and months, and everything young and vigorous; characteristics of great Sun-god forms were later added to him.

The passage states that Horus the Child became the type of new birth, new life, temporal beginnings, and everything young and vigorous.
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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: low

The company of gods, divine Followers of Horus when he existed in the form of his own child, say: "Let sacrifices be made of his bulls, and of his goats, and of his pigs."

The divine Followers are described as associated with Horus when he existed in the form of his own child.
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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: medium

“Seed is in thee for making things which are to be.”

The addressed son is said to contain seed for making future things and is described in origin-like language involving Mesqet, Nu, and the Bennu Great born.
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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: medium

The passage introduces a summary of Plutarch for comparison with hieroglyphic texts, and states that Osiris was son of Rhea/Nut by Kronos/Seb, while Helios/Ra forbade delivery in any month or year.

Helios/Ra forbids delivery in any month or year, but Hermes/Thoth adds five days to the year, and Osiris is born on the first added day with a voice proclaiming the lord of creation.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CIPPI OF HORUS / METTERNICH STELE / D X J3 / METTEHNICH STELE; lines 15669-15792 confidence: medium

Horus spears a crocodile led captive by Ta-urt; Harpocrates sits on a crocodile under a serpent; a lion, two scorpions, and an oryx are symbols of Set; seven serpents are pierced by arrows or darts; a king's chariot gallops over crocodiles; Horus stands on the oryx emblem of Set.

The large scene shows Horus with the lock of youth standing on two crocodiles and grasping reptiles and animals identified as emblems of foes of light and powers of evil; other registers show Horus spearing a crocodile and standing on the oryx emblem of Set.
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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

Aelian is cited as saying vultures hover around the dead and dying, follow men to battle, are all female, and obtain young when the south or south-east wind fecundates them; they bring forth after three years.

Aelian’s report says all vultures are female and obtain young by turning toward the south or south-east wind, which fecundates them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II GODS OF THE BOOK OF THE DEAD / GODS OF THE BOOK OF THE DEAD 3 / A C O / BOOK OF THE DEAD; lines 21742-21858 confidence: medium

The passage reports that JElian placed Apis in high honour under Mena, Manetho said Apis was appointed god under Kaiekhos/Ka-kau, and Herodotus described Apis as the calf of a cow unable to conceive another offspring, with lightning descending upon the cow.

The passage reports Herodotus’ description of Apis as the calf of a cow incapable of conceiving another offspring, with lightning descending upon the cow.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II I I I / NAMES OF OSIRIS / Q III / CHAPTER XI; lines 10868-10900 confidence: high

Rhea secretly accompanies with Kronos; Helios discovers this and curses her not to be delivered in any month or year.

The curse forbids delivery in any month or year; five superadded days are created and observed as divine birthdays; Osiris is born on the first of them.
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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: medium

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.

Isis hides and conceals Horus, a divine child, because she fears he will be bitten; the surrounding protective formula also addresses reptile and poison danger.
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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 NAMES OF OSIRIS / Q III / CHAPTER XI / ISIS AND OSIRIS 187; lines 10903-10985 confidence: medium

Aroueris is born on the second added day; Typho on the third through a wound in his mother’s side; Isis on the fourth in the marshes; Nephthys on the last, with some Greek identifications listed.

Typho is born at an improper time and place through a wound in his mother’s side, and Aroueris is said to spring from Isis and Osiris’s intercourse in the womb.
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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: medium

Isis stirs inactive Osiris, draws seed from him, makes an heir, suckles the babe in solitude, and rears him in an unknown place; the child's hand is mighty in Seb's house.

Isis suckles the babe in solitariness, and the place where she rears him is said to be unknown; the child is Horus, son and heir of Osiris and Isis.
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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 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 SHRINES OF ISIS 213 / ISIS-SEPT / WORSHIP OF ISIS 217 / ISIS IN TITHOREA 219; lines 12394-12479 confidence: medium

The passage discusses perceived parallels between Isis and Horus and Mary and the Child, parthenogenesis connected with Neith, Horus conceived by Isis through power given by Thoth, resurrection and everlasting life, and survival or adaptation of old native beliefs among Egyptian Christians.

The passage mentions parthenogenesis in connection with Neith and the conception of Horus by Isis through power given by Thoth.
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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 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: medium

The hymn says, "Thou didst create thyself, and thou hadst no mother," and also calls Shu Truth, Power, conductor of the Eye of Ra, and recipient of gifts.

The hymn states that Shu created himself and had no mother, while also calling him son of Ra and begotten by Temu.
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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 5209-5271 confidence: high

The speaker says her husband rejoiced in her, that she bore three daughters but no male child, and that the couple prayed to Imhetep, son of Ptah, who gives a son to one who lacks one.

The couple prays for a son after having only daughters; the god appears in a dream, promises a male child, and the speaker later conceives and gives birth to 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.

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 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: high

Isis, Nephthys, and Heqet assist the birth of the three boys; Meskhenet prophesies sovereignty over the land for each; Khnemu bestows bodily health; the deities tell Rauser to rejoice.

The three boys are born with divine help, receive prophecy and health, and are associated with hidden crowns and mysterious royal-birth sounds from sealed containers.
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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

Rut-tetet quarrels with her handmaiden and slaps her; the handmaiden angrily threatens that Rut-tetet has given birth to three kings and that she will tell King Khufu.

The handmaiden threatens to inform Khufu about the birth of three kings and believes he may kill the children; the passage also mentions prophecies of goddesses concerning their future.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 7022-7108 confidence: high

Cunning woodmen cut the acacia trees while the August Lady watches; a splinter from one tree enters her mouth, and she knows she has conceived.

A splinter from a cut acacia tree enters the August Lady's mouth, she conceives, and she bears a male child who receives royal status.
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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 16033-16148 confidence: high

Sokkaros imprisons his daughter because he fears her son will dethrone and slay him; Gilgamos is born, thrown from the tower, and saved by an eagle that catches him on its wings; the note adds that identifying Sokkaros and Akrisios is philologically possible.

Sokkaros fears his daughter’s son will overthrow him, imprisons the daughter, orders the child thrown from the tower, and the child is saved by an eagle.
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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 13242-13665 confidence: medium

Amon-hotep III is indexed as born of a virgin; Aten-Ra has subentries for a hymn and for being universal father.

The index states that Amon-hotep III was born of a virgin.
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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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celtic

Cuchulain of Muirthemne BIRTH OF CUCHULAIN 5 / BOY DEEDS OF CUCHULAIN / THE SMITH'S FEAST 9 / THE TAKING OF ARMS 13; lines 546-626 confidence: medium

Conchubar has Jubair prepare his own chariot and horses for the boy; Cuchulain strains the chariot, it bears him, and he says it suits him.

Cuchulain is repeatedly addressed as a boy or little one, yet the king's chariot bears him and he later disables Conall's chariot with a cast stone; Conall says he is too young for champion work.
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Cuchulain of Muirthemne BIRTH OF CUCHULAIN / THE FLIGHT OF THE BIRDS 3 / BIRTH OF CUCHULAIN 5 / BOY DEEDS OF CUCHULAIN; lines 311-377 confidence: medium

Setanta, about seven years old, hears people in his mother's house discussing King Conchubar's court at Emain Macha and the sons of kings and nobles who spend time at games and hurling.

Setanta is only about seven, yet independently travels to Emain Macha, performs dexterous feats with his ball, stick, and dart, and withstands the attack of the royal boy troop.
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Cuchulain of Muirthemne BOY DEEDS OF CUCHULAIN / THE SMITH'S FEAST 9 / THE TAKING OF ARMS 13 / THE DUN OF NECHTAN'S SONS 15; lines 629-706 confidence: medium

Jubair identifies the horses as Conchubar's two speckled horses and says that a young little lad who took arms that day for luck brought them across Magh Breagh to show himself off.

Foill and Jubair speak of Cuchulain as a child or young lad, deny or question his ability to fight, and Cuchulain wakes red with anger and asserts that he is able to fight.
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Cuchulain of Muirthemne Cuchulain of Muirthemne / BIRTH OF CUCHULAIN / THE FLIGHT OF THE BIRDS 3 / BIRTH OF CUCHULAIN 5; lines 225-309 confidence: medium

In the morning Conchubar sees no more of the man of the house, hears a child cry, finds Dechtire with maidens and a young child, and hears her request to be brought with the child to Emain Macha.

A newborn child is discovered in a marked birth episode and becomes the object of competing and adjudicated upbringing by leading Ulster figures.
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Cuchulain of Muirthemne Cuchulain of Muirthemne / BIRTH OF CUCHULAIN; lines 69-138 confidence: uncertain

At a feast for Dechtire's marriage with Sualtim son of Roig, Dechtire is given wine; a mayfly flies into the cup, and she drinks it down with the wine.

The section heading is 'BIRTH OF CUCHULAIN,' and within the episode Dechtire drinks the mayfly whom Lugh identifies as himself.
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Cuchulain of Muirthemne THE FLIGHT OF THE BIRDS 3 / BIRTH OF CUCHULAIN 5 / BOY DEEDS OF CUCHULAIN / THE SMITH'S FEAST 9; lines 465-543 confidence: medium

Cuchulain hears the saying, stops playing, asks Conchubar to take arms, tests available arms, and receives Conchubar's own two spears, sword, and shield.

Cuchulain is a boy at play, yet ordinary arms do not satisfy him, the king's own arms are needed, and he breaks multiple chariots.
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Cuchulain of Muirthemne THE GREAT SHADOW 75 / UATH, THE STRANGER 79 / THE HIGH KING OF IRELAND / ETA IN 83; lines 3479-3564 confidence: medium

Eterscel sends people to break into the house and bring the girl away because his Druids foretold that a woman of unknown race would bear him a son.

Eterscel has no child, and his Druids foretold that a woman of unknown race would bear him a son; the hidden girl is treated as the foretold woman.
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Cuchulain of Muirthemne THE GREAT SHADOW 75 / UATH, THE STRANGER 79 / THE HIGH KING OF IRELAND / ETA IN 83; lines 3479-3564 confidence: high

Before the king’s messengers arrive, a bird comes through the window, leaves its birdskin on the floor, appears as a man, and says the girl will bear him a son named Conaire, by whom no bird must be killed.

A bird enters the girl’s house, leaves its birdskin, appears as a man, and says she will bear him a son.
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Gods and Fighting Men BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN.; lines 6091-6152 confidence: medium

Away from the house, Uchtdealb takes a dark Druid rod from under her cloak, strikes Tuiren, changes her into a beautiful hound, and brings the hound to Fergus Fionnliath's house.

Tuiren is changed into a hound, is described as with young, gives birth to two whelps, and those whelps are named Bran and Sceolan and kept by Finn.
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Gods and Fighting Men CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER.; lines 6155-6246 confidence: medium

Finn's people report that a likeness of Finn, Bran, and Sceolan appeared before the dun; Sadbh went out, saying she was going to meet her husband, the father of her unborn child.

After Sadbh is taken while pregnant and after seven years pass, Finn's hounds discover a naked, long-haired boy in the wild; Finn's men feed him and he loses his wildness.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1404-1512 confidence: high

Teirnyon returns to the open door and finds an infant boy in swaddling clothes and a satin mantle, strong for his age.

The found boy is strong for his age, named Goldenlocks for his gold-colored hair, and grows much larger and faster than ordinary children.
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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 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 3931-4017 confidence: medium

Fuamnach finds Etain’s refuge and sends another tempest; Etain enters Etar’s palace, falls into Etar’s wife’s cup, is swallowed, passes into her womb, is born as a mortal-seeming child, and grows up ignorant of her true ancestry.

Etain falls into a drinking-cup, is swallowed by Etar’s wife, passes into her womb, and is born as an apparently mortal child.
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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 4689-4781 confidence: high

Genealogy links Dectera and Lugh with Cuchulain; note states Dectera also had mortal husband Sualtam, who passed as Cuchulain's father.

Dectera disappears for three years, is found in a fairy-palace setting with Lugh and her maidens, and a newborn male infant is discovered the next morning as her gift to Ulster.
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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 7183-7292 confidence: medium

On Ben Bulban, Finn and his men find a naked long-haired boy under a great tree, with hounds trying to seize him and Bran and Skolawn defending him; the Fians bring him home.

The boy is found in the wild on Ben Bulban and reports knowing no mother except a gentle hind in a hidden valley.
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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 10349-10435 confidence: medium

Arianrod fails Māth's magical virginity test and gives birth to two sons; Dylan is named “Son of the Wave,” enters the sea after baptism, and is later said to be mourned by waves after death at Govannon's hand.

Arianrod fails a magical test concerning virginity and immediately gives birth to two sons, one of whom has strong sea traits and the other grows rapidly.
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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 10349-10435 confidence: high

Gwydion takes Arianrod's other infant, raises him under protection, and the child grows rapidly; Arianrod declares that he shall have no name until she gives him one. The narrator adds that Gwydion is father of Arianrod's children in older mythology.

The child grows so quickly that at four years old he is as large as an eight-year-old and is described in comparison with other solar heroes.
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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 11223-11308 confidence: high

Ceridwen as black hen swallows the grain; after nine months she bears him as an infant, spares him because of his beauty, wraps him in a leather bag, and casts him into the sea.

Ceridwen swallows Gwion in the form of a grain of wheat and nine months later bears him as an infant.
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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 11310-11406 confidence: high

Elphin fishes a leathern bag from Gwyddno’s salmon weir; an infant is found, named Taliesin, reared by the household, and later brings Elphin good fortune through his first poem.

The passage has Elphin find an infant inside a leathern bag stuck at a salmon weir; the child is named Taliesin and later becomes prime bard.
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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 11310-11406 confidence: medium

Elphin fishes a leathern bag from Gwyddno’s salmon weir; an infant is found, named Taliesin, reared by the household, and later brings Elphin good fortune through his first poem.

Taliesin’s first poem promises good fortune for Elphin, and the passage states that Elphin’s wealth, honor, and favor with Arthur increase afterward.
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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: medium

Llew Llaw Gyffes is identified as a Mabinogi character; his name is interpreted as “The Lion of the Sure Hand,” he is said to show solar-deity traits and rapid growth, and he is linked to Gaelic Lugh Lamh Fada, Lugh of the Long Arm.

Llew Llaw Gyffes is said to show solar-deity characteristics, including amazingly rapid growth from childhood into manhood.
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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 9869-9962 confidence: high

Teirnyon's mare foals each first of May and her colts vanish; when he watches armed, a long clawed arm seizes the colt, he severs it, and then finds an infant in swaddling-clothes and satin at the door.

The infant is found richly wrapped, named Gwri of the Golden Hair, and grows in two years to the size and strength of a child of six.
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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 9964-10058 confidence: medium

Matholwch meets a tall ill-looking man and larger wife with the cauldron; she bears a fully armed son after six weeks. Their children cause trouble, so Matholwch traps the family in a white-hot iron house; the parents escape and the children are destroyed.

Kymideu Kymeinvoll gives birth after six weeks to a son who is already a fully armed warrior.
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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 ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2320-2423 confidence: high

As a salmon Tuan escapes fishermen for years, is caught and brought to Carell's wife, is eaten whole, passes into her womb, is born again, remembers all, and teaches the monks.

Tuan's salmon form is eaten whole by Carell's wife; he passes into her womb and is born again as Tuan son of Carell with memory intact.
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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 2709-2791 confidence: high

Ethlinn gives Kian her love, becomes pregnant, is told the event was a dream by her guardians, and gives birth to three sons at one birth.

Ethlinn gives birth to three sons, Balor orders them drowned, and one child survives by falling from the sheet.
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Popular Tales of the West Highlands, Volume 1 A MHAIGHDEAN MHARA. 87 / A MHAIGHDEAN MHARA. 89 / A MHAICHDEAN MHARA. 91 / THE SEA-MAIDEN. 95; lines 7921-7984 confidence: medium

The sea-maiden gives Duncan something for his wife, mare, and dog, saying they will have three sons, three foals, and three pups; this happens, and the eldest son is Iain.

The sea-maiden gives Duncan something to give his wife, mare, and dog, after which they have three sons, three foals, and three pups.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF THE HOODIE. / THK TALK OF THE HOODIK 67 / URSGEUL NA FEANNAIG. 69 / THE TALE OF THE HOODIE. 71; lines 7367-7455 confidence: high

The sea-maiden gives grains for the wife, dog, mare, and planting; she predicts three sons, three puppies, three foals, and three trees that wither as signs when sons die.

The sea-maiden's grains are predicted to produce three sons for the wife, as well as animal offspring for the dog and mare.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3929-4020 confidence: medium

Kilydd son of Prince Kelyddon chooses Goleuddydd daughter of Prince Anlawdd as wife; after their union the people pray for an heir, and they have a son through those prayers.

The people pray for an heir; the son is born through those prayers; his mother gives birth on a mountain near swine; he is named after being found in a swine's burrow and is described as gently born and cousin to Arthur.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3929-4020 confidence: medium

The taken queen walks abroad, comes to an old toothless crone's house, and asks where the children are of the man who carried her away by violence; the crone first says he has no children, and the queen laments coming to a childless man.

The taken queen asks an old crone about her captor's children, and the crone discloses both a prediction that the queen will bear an heir and the existence of one son.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6306-6391 confidence: medium

The mare foals a large beautiful colt; a claw enters through the window and seizes the colt by the mane, and Teirnyon cuts off the arm at the elbow amid tumult and wailing.

After Teirnyon severs the clawed arm and follows the noise, he returns to find an infant boy in swaddling-clothes and satin, very strong for his age.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6393-6446 confidence: high

Teirnyon brings the boy to his wife; she asks about his garments, hears he wears a satin mantle, calls him of gentle lineage, and proposes telling her women she has been pregnant.

The boy is found by Teirnyon, taken into the household, marked by a satin mantle interpreted as gentle lineage, and later identified by resemblance as Pwyll’s son.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6393-6446 confidence: high

The boy is nursed at court; before a year he walks stoutly and is larger than a three-year-old, in the second year he is as large as a six-year-old, and before the end of the fourth year he bribes grooms to let him take horses to water.

The boy walks before a year, is larger than a three-year-old before the year ends, is as large as a six-year-old during the second year, and engages with horse-tending before the end of the fourth year.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6665-6753 confidence: high

Matholwch recounts hunting in Ireland, seeing a huge yellow-haired man come from the Lake of the Cauldron carrying a cauldron, followed by a larger woman; the man says she will soon bear a son who will be a warrior fully armed.

The passage states that Kymideu will bear a son after a specified interval and that the child will be born as a warrior fully armed.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7666-7767 confidence: medium

After a year, two deer and a fawn appear; Math changes the adults into wild hogs and takes the young one to be baptized and named Hydwn.

At each yearly return, a young animal appears with the transformed pair and is named or baptized by Math; the verse calls the three the sons of Gilvaethwy.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7666-7767 confidence: high

Arianrod steps over Math’s bent magic wand; a yellow-haired boy appears, and Gwydion seizes a small form, wraps it in a velvet scarf, and hides it in a chest.

Arianrod steps over the bent magic wand, after which a yellow-haired boy appears and another small form is seen and hidden.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7666-7767 confidence: high

Math names the yellow-haired boy Dylan; after baptism Dylan plunges into the sea, takes its nature, is called son of the Wave, and is later said to be killed by Govannon’s blow.

Dylan, after baptism, plunges into the sea, takes the sea’s nature, swims like a fish, and receives the epithet son of the Wave.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7666-7767 confidence: high

Arianrod steps over Math’s bent magic wand; a yellow-haired boy appears, and Gwydion seizes a small form, wraps it in a velvet scarf, and hides it in a chest.

The small form hidden in a scarf and chest is later found as an infant boy and grows so quickly that at four years old he is as large as an eight-year-old.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8611-8700 confidence: medium

Caridwen pursues Gwion Bach as he changes into hare, fish, bird, and grain; she changes into greyhound, otter-bitch, hawk, and black hen, then finds and swallows him.

Caridwen swallows Gwion Bach as a grain, bears him for nine months, spares him because of beauty, and the resulting child is later found and named Taliesin.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8611-8700 confidence: high

The bag is opened; the boy’s radiant brow is seen; Elphin names him Taliesin.

The boy found in the bag is named Taliesin and soon consoles Elphin and foretells honour to him.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8702-8809 confidence: high

Taliesin tells Elphin to cease lamenting, not to doubt miracles, says he is little but highly gifted, claims his tongue has virtue, and promises protection through remembrance of the Trinity.

Taliesin is described as little or weak yet highly gifted, speaks and sings with authority, and is nursed until childhood.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8904-9025 confidence: medium

The king thinks the bards may be drunk, sends attendants to correct or remove them, has Heinin Vardd struck with a broom, and hears Heinin explain that their dumbness comes from a spirit in the corner in the form of a child.

Heinin identifies the source of the bards’ dumbness as a spirit in the form of a child sitting in the corner, and the king has Taliesin brought from that place.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9027-9146 confidence: high

Taliesin says he has been with the Lord, Moses, Mary Magdalene, Caridwen’s cauldron, Lleon, and Cynvelyn; he also claims imprisonment, hunger, divine fostering, universal teaching power, endurance until doom, and bodily uncertainty between flesh and fish.

Taliesin is identified as a young boy whose song astonishes the court, and he claims vast sacred experience, universal instruction, divinatory knowledge, and bardic supremacy.
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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 5020-5110 confidence: medium

Setanta is strongest among the boys of Emain Macha; Conchobar invites him to Culann’s banquet and later permits Culann’s watchdog to be released; the hound attacks Setanta, who kills it with his playing-ball and by dashing it against a rock.

The hero is strongest among the boys while still a child, kills a monstrous watchdog, takes arms at seven, and immediately defeats three champions.
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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 7898-7985 confidence: high

Lleu Llaw Gyffes is described as the British sun-god and counterpart of Gaelic Lugh Lamhfada; like solar deities, he grows rapidly through early childhood.

Lleu is described as growing faster than ordinary children and becoming his father’s constant companion by age four.
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The Mythology of the British Islands CHAPTER XVI / THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES; lines 8774-8861 confidence: medium

A colt is born; a clawed arm comes through the window and grips its mane; Teirnyon cuts the arm off, hears wailing, finds a baby in swaddling clothes and a satin mantle, and adopts him with his wife as Gwri of the Golden Hair.

After Teirnyon cuts off the clawed arm, he finds a baby in swaddling clothes and a satin mantle, adopts him with his wife, and the boy later proves to be the lost son.
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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 7158-7258 confidence: medium

A tale collected by William Larminie in Achill Island is said to contain the central Gaelic mythic incident: mysterious birth of the sun-god from demoniac parentage and his eventual slaying of his grandfather.

The Achill tale is summarized as involving a sun-god’s mysterious birth from demoniac parentage and his later killing of his grandfather.
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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 7260-7345 confidence: medium

A druid prophesies that Balor’s daughter will bear a son who will kill his grandfather; like Acrisius in Greek legend, Balor confines her in a guarded tower. Cian enters through locked doors, lights a fire, visits repeatedly, a child is born, and Balor’s daughter gives Cian the baby and the cow’s byre-rope.

A druid prophesies that Balor’s daughter will bear a son who will kill his grandfather; Balor confines her, but the child is born, taken away, grows up, and kills Balor.
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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

Ethnea bears three sons; Balor drowns two, and the same fairy rescues the other from the sea and gives him to Mac Kineely.

Balor drowns two of Ethnea's children, while the third is picked from the sea by the fairy and handed to his father.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 2193-2270 confidence: medium

“Where is the King of the Jews born? For we have seen his star in the east, and are come to worship him.”

The wise men interpret an extraordinary star as showing that a great king has been born in Israel and come to worship the child.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. XVI. / CHAP. XVII. / CHAPTER XVIII. / CHAPTER XIX.; lines 4529-4669 confidence: high

Joseph sends James to gather wood; a venomous viper bites James; Jesus blows on the bite, and it is instantly well.

The passage repeatedly places the Lord Jesus among family members or boys and narrates cures, a dead boy's testimony, a water miracle, bird animation, and fatal pronouncements.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. XVI. / CHAP. XVII. / CHAPTER XVIII. / CHAPTER XIX.; lines 4529-4669 confidence: high

Jesus and boys make channels and fish-pools by a river; Jesus has made twelve sparrows; on the Sabbath the son of Hanani objects to clay figures and breaks down the pools.

Jesus has made twelve sparrows; the son of Hanani calls the objects clay figures, and after Jesus claps his hands the sparrows fly away chirping.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. XVII. / CHAPTER XVIII. / CHAPTER XIX. / CHAPTER XX.; lines 4672-4758 confidence: high

Zaccheus, a schoolmaster at Jerusalem, asks Joseph to send Jesus to learn letters; Joseph agrees and tells St. Mary.

Jesus is presented as a child sent to school, yet he explains the alphabet beyond the master's learning and is declared to have no need of instruction.
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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: 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: high

The possessed boy enters the inn and finds Joseph and St. Mary; Mary has washed Christ's swaddling clothes and hung them on a post, and the boy takes one and puts it on his head.

The possessed boy places one of Christ's washed swaddling clothes on his head, the devils leave, and he is healed by the power of the Lord Christ.
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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 542-594 confidence: high

"went up all the stairs one after another, without the help of any to lead her or lift her"

Mary, still in infancy, ascends all fifteen temple stairs without help, and the narrator identifies this as a miracle showing her future greatness.
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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 1206-1269 confidence: high

An angel of the Lord stands by Anna and says the Lord has heard her prayer; she will conceive, bring forth, and her progeny will be spoken of in all the world.

An angel tells Anna that the Lord has heard her prayer and that she will conceive; Anna later identifies herself as barren but now about to conceive.
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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 10804-10893 confidence: medium

Through faith and hospitality Abraham receives a son in old age; through obedience he offers him in sacrifice to God on one of the mountains God shows him.

Abraham is said to have a son given to him in his old age through faith and hospitality.
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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 says wise men offered gifts to Jesus at birth; Herod was troubled and sought to kill him; Jesus's father fled with him and Mary into Egypt; Herod slew children two years old and under in Bethlehem and its coasts.

The passage recounts gifts to the newborn Jesus, Herod's desire to kill him, flight with Mary into Egypt, and the killing of young children in Bethlehem and nearby coasts.
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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 1321-1392 confidence: high

At nine months old the child is set on the ground, walks nine steps, returns to her mother's lap, and Anna vows she will not walk again until brought to the temple of the Lord.

The passage presents the child as walking nine steps at nine months old and then being reserved for sacred treatment.
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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 1321-1392 confidence: medium

Anna takes up the child, gives her the breast, and sings to the Lord that God visited her, removed reproach, and gave her the fruit of righteousness, so that it may be told that Anna gives suck.

Anna's song says God visited her, removed reproach, and gave her the fruit of his righteousness.
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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: high

The bride takes the infant Christ from Mary, hugs and kisses him; her tongue and ears are opened, she praises God, and the town rejoices.

The infant Christ is held, kissed, or washed; these actions are followed by restored speech, expulsion of Satan, and cleansing of leprosy.
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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 1395-1442 confidence: medium

They ascend into the temple of the Lord; the high-priest receives and blesses Mary, saying the Lord has magnified her name and will show redemption through her to Israel.

The high-priest blesses Mary with a future-oriented proclamation, the Lord gives her grace, she dances, and the house of Israel loves her.
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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: high

The girl says a remedy is near, recalls being healed of leprosy after sprinkling herself with water used to wash Jesus, and urges the women to seek Mary and disclose their case.

The infant Jesus is associated with the girl's earlier cure and with the mule-brother's immediate restoration when placed on the mule's back.
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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 3233-3452 confidence: medium

The girl says a remedy is near, recalls being healed of leprosy after sprinkling herself with water used to wash Jesus, and urges the women to seek Mary and disclose their case.

The girl testifies that she was leprous and became well after sprinkling herself with water used by Mary to wash Jesus.
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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 is sent by God to Mary in Galilee to announce the Saviour's conception; he enters her chamber, fills it with a prodigious light, and salutes her as blessed and favored.

An angel sent by God announces to a virgin that she will conceive and bear a holy son through a non-ordinary divine agency.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAPTER XII.; lines 15250-15425 confidence: medium

The narrator asks whether the covenant is with “us” or “them,” then cites Isaac praying for barren Rebekah, her conception, and the Lord’s statement that two nations are in her womb and the greater shall serve the lesser.

Isaac prays because Rebekah is barren, and she conceives before receiving an oracle about the peoples in her womb.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAPTER XII.; lines 3818-3944 confidence: medium

A leprous woman asks Mary for help; Mary waits until she has washed Jesus and put him to bed, gives the woman the washing water, and the woman becomes clean after pouring it on herself.

Jesus is presented as Mary's son being washed and put to bed, and water from washing his body cures leprosy in two cases.
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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 3455-3566 confidence: medium

Jesus tells his mother that after thirty years the Jews will crucify him at Jerusalem.

Jesus is addressed by Mary as her son, foretells future events, causes a well to spring forth, and performs many miracles in Egypt.
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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.

Mary's conception is attributed to the Holy Ghost and Elizabeth is said to have conceived in old age after being called barren.
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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: high

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.

The water used to wash Jesus, presented as Mary's son, cures two gravely ill children when sprinkled or used for washing.
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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 VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 3646-3757 confidence: medium

Mary returns and sees Caleb laughing in the middle of the oven, which is as cold as if it had not been heated.

Caleb is preserved in a hot oven that becomes cold and later sits unharmed on the surface of well water after being thrown in.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VII. / CHAPTER VIII. / REFERENCES TO MARY'S GOSPEL / CHAPTER I.; lines 1038-1094 confidence: medium

At a great feast, the children of Israel offer gifts; Joachim offers his; Reuben the high priest opposes him, saying it is not lawful because he has not begotten issue in Israel.

The passage centers Joachim’s lack of issue, his distress, and his recollection that God gave Isaac to Abraham at the end of life.
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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 1808-1913 confidence: medium

The priest says Mary was brought up in the Holy of Holies, received food from the hands of angels, and heard their songs.

The priest states that Mary was brought up in the Holy of Holies, received food from angels, and heard their songs.
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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 3760-3815 confidence: medium

Mary perceives the mother's sorrow, pities her, and tells her to place the son in Mary's son's bed and cover him with his clothes.

The mother states that Mary's son can cure children who touch his garments; the episode centers on a child restored through Christ's bed and clothing.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VIII. / REFERENCES TO MARY'S GOSPEL / CHAPTER I. / CHAPTER. II.; lines 1097-1155 confidence: medium

Anna, wife of Joachim, is distressed and says she will mourn for widowhood and barrenness.

Anna is described as barren, reproached as not being a mother in Israel, and prays that God bless her as Sarah was blessed with Isaac.
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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 3947-4088 confidence: medium

Mary hears the case, gives water used to wash Jesus's body, instructs that it be poured on the girl, and gives a swaddling cloth of Jesus to show to the enemy.

Mary gives water used to wash Jesus's body and a swaddling cloth of Jesus; the cloth becomes the object used in the successful confrontation with Satan.
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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: high

An angel of the Lord stands by Salome and says the Lord God has heard her prayer; she is instructed to reach her hand to the child and carry him so that she will be restored.

The angel says Salome will be restored by reaching her hand to the child and carrying him, and Salome is cured immediately after approaching him.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XI. / CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV.; lines 4091-4147 confidence: medium

James and Joses take the infant Lord Jesus to play with other children and sit down with him.

Judas attacks the infant Lord Jesus, and Satan immediately leaves the boy after the failed bite and strike.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 4150-4243 confidence: high

Jesus is seven years old and is with other boys of about the same age.

The passage specifies Jesus is seven years old and presents him animating clay figures and transforming cloths by miraculous action.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI.; lines 2273-2428 confidence: medium

Herod, angered after perceiving that the wise men mocked him, commands men to kill all children in Bethlehem from two years old and under.

The passage links Herod's order against young children with protective concealment of Mary's child and the search for John, who is hidden through a miraculous mountain refuge and angelic preservation.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / CHAPTER XV. / CHAP. XVI. / CHAP. XVII.; lines 4340-4407 confidence: medium

Jesus goes into the street, sees boys gathered to play, joins them, and the boys hide, leaving him to seek them.

Jesus participates in children’s play and performs a miraculous transformation and restoration in that context.
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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 references report reception by Gnostics and later Christians and mention stories of idols in Egypt falling down during the flight with Joseph, Mary, and Christ, and of Christ making a well in a sycamore-tree from which balsam later proceeded.

The reference notes and final note describe or defend childhood miracles of Christ and state that these gospels fill the otherwise absent childhood period.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / CHAP. XVI. / CHAP. XVII. / CHAPTER XVIII.; lines 4410-4526 confidence: high

Jesus gathers boys in Adar, arranges them as though he were king, is seated on garments, crowned with flowers, flanked by guards, and presented to passers-by as the king.

In a child setting, Jesus calls the serpent, receives its submission, commands it to remove poison, and heals the boy.
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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 old woman asks for an everlasting reward; Mary tells her to lay hands on the infant, she becomes whole, and she vows lifelong attendance and service to the infant.

At Mary's instruction, the old Hebrew woman lays hands on the infant and becomes whole.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVI. / REFERENCES TO THE PROTEVANGELION. / CHAPTER I. / CHAP. II.; lines 2624-2699 confidence: high

Old Simeon saw him "shining as a pillar of light" while St. Mary the Virgin, his mother, carried him in her arms.

The child shines as a pillar of light, is surrounded by adoring angels, and is praised by Simeon and Hannah.
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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: high

At twelve years old Jesus is brought to Jerusalem for the feast; after the feast he remains in the temple among doctors, elders, and learned men, proposing questions and giving answers.

At twelve, Jesus teaches and answers learned adults on scripture, law, astronomy, physics, and metaphysics, with his knowledge repeatedly described as beyond ordinary creaturely or human reach.
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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 5021-5090 confidence: high

Thomas, an Israelite, says he makes known to Gentile brethren the childhood actions and miracles of Christ after his birth in Bethlehem, at which he was astonished.

The passage frames the events as childhood miracles of Christ and describes Jesus at five years old clearing water and animating sparrows.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XXI. / CHAPTER XXII. / CHAPTER I. / CHAPTER II.; lines 5093-5199 confidence: high

At the request of those present, Jesus heals the withered boy but leaves a small member withered as a warning.

The passage repeatedly identifies Jesus as a boy and reports that his speech immediately causes withering, death, blindness, and partial healing.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XXII. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 5202-5237 confidence: medium

Zaccheaus, a schoolmaster, hears Jesus speaking to his father, is surprised that a child speaks this way, and asks Joseph to send the wise and sensible child to learn to read.

The passage emphasizes that Jesus is a child whose speech and knowledge astonish the schoolmaster, culminating in Jesus teaching the master.
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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

The angel says God has seen Joachim's reproach for childlessness and explains that God may shut and reopen a womb so the birth is recognized as God's gift.

The angel explains that God can reopen a shut womb and announces that Anna will bear Mary; named precedents include Sarah, Rachel, and the mothers of Sampson and Samuel.
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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 REFERENCES TO THE PROTEVANGELION. / CHAPTER I. / CHAP. II. / CHAPTER III.; lines 2702-2771 confidence: medium

Mary takes one of the infant's swaddling clothes and gives it to the wise men instead of a blessing; they receive it as a noble present.

A cloth that had wrapped the infant Jesus remains unburned in fire and becomes an object of veneration.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete THE GOSPEL OF THE BIRTH OF MARY. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 455-539 confidence: high

The angel appears to Anna and tells her not to fear or think the apparition is a spirit.

An angel announces that Anna will bear a daughter named Mary, blessed above all women and full of grace, and the announced birth is later fulfilled.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete THE GOSPEL OF THE BIRTH OF MARY. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 455-539 confidence: high

Mary is to serve the Lord night and day in fasting and prayer, abstain from every unclean thing, and never know any man.

Mary is described as never knowing man, yet destined as a virgin to bring forth the Lord, the Saviour of the world.
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persian

Persian Literature, Volume 1 Birth of Rustem; Simurgh aid, prodigious growth, and the white elephant feat confidence: high

"A child will be born of mighty power, who will become the wonder of the world."

A dangerous birth is resolved through the summoned Simurgh, which foretells the child and enables a successful delivery.
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Persian Literature, Volume 1 Birth of Rustem; Simurgh aid, prodigious growth, and the white elephant feat confidence: high

The Simurgh's advice saves Rudabeh, and Rustem is born so prodigious that he looks a year old on his first day.

Rustem is unnaturally large from birth, grows with great speed, and speaks as an already armed warrior.
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Persian Literature, Volume 1 FERIDN / FERIDN AND HIS THREE SONS / MINCHIHR / ZL, THE SON OF SM; lines 2404-2456 confidence: high

The warrior Sm has a son born with perfectly white hair; the nurse says God has blessed him with a wonderful child without blemish except white hair, but Sm is grieved by the sight.

The child is called wonderful, said by the nurse to be a blessing of God, and is distinguished from birth by perfectly white hair.
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Persian Literature, Volume 1 FERIDN AND HIS THREE SONS / MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM; lines 2459-2564 confidence: medium

Sm dreams after melancholy reflection; interpreters say Zl is alive despite exposure on Alberz, and Sm sends people to search the mountain without success.

Sm's dream is interpreted to mean that Zl is alive despite exposure on Alberz; a second dream says Heaven has protected the boy.
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Persian Literature, Volume 1 FERIDN AND HIS THREE SONS / MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM; lines 2459-2564 confidence: high

Sm dreams after melancholy reflection; interpreters say Zl is alive despite exposure on Alberz, and Sm sends people to search the mountain without success.

Zl is left on Alberz but the Smrgh feeds, protects, names, and educates him until restoring him to Sm.
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Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 1262-1382 confidence: medium

The princess says her nurse often foretold that she would be united to Jemshd and bear him a son, and she says she has rejected other kings because she is destined for Jemshd.

The nurse had foretold that the princess would unite with Jemshd and bear him a son; later she explains the marriage and impending motherhood through destiny and planetary influence.
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Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 1514-1602 confidence: high

Zohk summons the Mbids to interpret the dream; after hesitation they tell him his life nears its end, Feridn will be his successor, and the apparition of Feridn is destined to smite him in vengeance for his father’s blood.

Feridn is named before birth as Zohk’s successor and later, as an infant, is hidden from Zohk’s lethal search and preserved through foster care.
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Persian Literature, Volume 1 INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 7115-7189 confidence: medium

A son is born and named Saiwush; astrologers calculate that he has wonderful promise, surprising virtues, and future renown.

Saiwush's birth is followed by astrologers' calculations that he is of wonderful promise and future renown.
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Persian Literature, Volume 1 MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM / RDBEH; lines 2567-2687 confidence: medium

Zal refuses Mihrab's banquet because of the Zohak connection and expected offense to Sam and the Persian king; Sindokht asks about Zal and the Simurgh; Mihrab praises Zal while Rudabeh listens and falls in love.

Zal is linked to a sojourn with the Simurgh and is described by the attendants as the nursling of a Mountain Bird and as a being whom a human mother never bore.
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Persian Literature, Volume 1 MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM / RDBEH; lines 2689-2810 confidence: high

Sm receives the letter, consults astrologers, hears that the nuptials will be prosperous and produce a son of wonderful strength and power, approves the union, and requests secrecy until he can consult Minchihr.

Astrologers foretell that the nuptials will produce a son of wonderful strength and power, the conqueror of the world.
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Persian Literature, Volume 1 MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM / RDBEH; lines 2929-3036 confidence: high

Rudabeh becomes dangerously ill near childbirth; Zal burns the Simurgh's feather; darkness appears and is dispersed by the Simurgh, who asks about the sorrow and predicts a mighty child.

Rustem is predicted before birth as mighty, is born prodigious, looks a year old on his first day, requires ten nurses' milk, and becomes heroically powerful as a child.
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Persian Literature, Volume 1 THE DEATH OF ISFENDIYR / THE DEATH OF RUSTEM / BAHMAN / HMAI AND THE BIRTH OF DRB; lines 13449-13550 confidence: medium

Hma's rule is described as wise, generous, just, and prosperous; she gives birth to a son, entrusts him secretly to a nurse, and publicly says he died the same day.

Hma conceals the child, declares him dead, sends him away, and the washerman household finds and nurtures him; the narration frames his survival as governed by Heaven or Providence.
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Persian Literature, Volume 1 THE DEATH OF ISFENDIYR / THE DEATH OF RUSTEM / BAHMAN / HMAI AND THE BIRTH OF DRB; lines 13552-13664 confidence: medium

Rishnawd investigates the stranger's life, summons the washerman and wife, recognizes the ruby on Drb's arm, and is convinced he is Bahman's son whom Hma had thrown into the Euphrates.

Rishnawd recognizes the ruby on Drb's arm and accepts corroborating testimony, establishing him as Bahman's son and the child Hma caused to be thrown into the Euphrates.
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Persian Literature, Volume 1 THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB; lines 5165-5296 confidence: medium

Rustem gives Tahmneh a bracelet, calls it a wondrous charm, instructs its use for a future daughter or son, and foretells the son's strength, valor, and fame.

Rustem gives Tahmneh a magic bracelet and instructs her to use it for a future daughter or son, especially a son whose strength and fame he foretells.
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Persian Literature, Volume 1 THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB; lines 5298-5424 confidence: medium

Sohrab is born after nine months, named by Tahmineh, called “predestined to be great and brave,” and described as strong, athletic, a hunter and wrestler, and fast enough to overtake a swift steed.

The passage calls Sohrab wondrous and predestined to greatness, then emphasizes his exceptional body, strength, speed, and martial disposition from youth.
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Persian Literature, Volume 1 THE STORY OF SAIWUSH / KAI-KHOSRU / AKWN DW / BARZ, AND HIS CONFLICT WITH RUSTEM; lines 9778-9883 confidence: medium

Afrsiyb travels in despair toward Chn and M-chn and meets a huge, terrifying man who says he is a villager, does not know his father, and has a birth wrapped in mystery.

Barz's father is unknown, his birth is called mysterious, and later the assembly says he does not seem of human birth.
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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 FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219 / ARGUMENT; lines 11065-11158 confidence: high

The argument says the poet tells the story of Zal, son of Sam: born with white hair, exposed by his father on Mount Alburz, found and brought up by the Simurgh, later reconciled with his father, and raised to greatness.

Zal is born with white hair, exposed on Mount Alburz by his father, and raised by the Simurgh.
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The Shahnama of Firdausi, Vol. I FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219 / ARGUMENT; lines 11308-11486 confidence: medium

The section titled the birth of Zal begins, and the narrator announces a wonder tale from ancient legend about how Sam became the sport of destiny.

Sam is childless and desires offspring; his wife bears a beautiful infant whose defining anomaly is white hair, and the narrator frames the episode as a wonder tale.
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The Shahnama of Firdausi, Vol. I FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219 / ARGUMENT; lines 11308-11486 confidence: medium

In anger Sam orders the child carried far beyond the fields and fells. The child is left on uninhabited Mount Alburz, near the sun and far from men, where the Simurgh nests. The narrator says the infant is outcast from his father's love, and that the one who fosters all takes up the castaway.

The one who fosters all is said to take up the castaway, and the Lord gives the Simurgh loving instincts so that she does not devour the exposed infant despite her hungry young.
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The Shahnama of Firdausi, Vol. I FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219 / ARGUMENT; lines 11488-11503 confidence: medium

The bird takes the infant from heated rocks and carries him to Mount Alburz, where her nest and young are, apparently for the young to tear him despite his cries.

The infant is taken to be torn by the bird's young, but God pities him and the bird and brood instead love and feed him.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 11962-12110 confidence: high

Sam says he once cast out the boy in ignorance; the Simurgh bore Zal off and reared him, and God, the Maker and Lord of all the world, gave him back.

Sam states that he cast out Zal, that the Simurgh bore him away and reared him, and that God returned him; Zal also remembers living in the bird's nest.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 12272-12445 confidence: medium

Mihrab says no warrior-paladin can tread Zal's steps; he is lion-hearted, elephant-strong, generous on the throne, deadly in battle, and has white hair as his only defect.

Zal is marked by white hair, called an aged babe, rejected by his father, and said to have been fostered by a fowl on a mountain.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 12614-12767 confidence: low

The girls privately tell Rudaba they saw Zal with ruddy cheeks and white hair, lay jewels and dinars before her, and praise Zal’s horsemanship, appearance, prudence, royal Grace, and white hair.

Rudaba recalls the earlier report that Zal was a bird’s nursling, white-headed, and wizened, while the women now praise him and treat the white hair as no shame.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 12945-13116 confidence: medium

Zal says he is Sam's thrall and loves him; Sam saw his birth, but hardships came from the rolling sky. Sam had luxury while the Simurgh bore Zal to a mountain in India, where Zal wished the bird would bring him prey and number him among its young in a nest.

Zal recalls that the Simurgh bore him to a mountain in India and numbered him among its little ones in a nest.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 13118-13296 confidence: medium

Zal says the archimages advised disclosure and loyalty, asks to make Mihrab's daughter his lawful wife, and cites Sam's pledge after God restored him from Mount Alburz.

Zal recalls that God restored him to Sam from Mount Alburz, and Sam refers to him as nurtured by a bird and a nursling of the fowl.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 13888-14063 confidence: medium

Zal says he is Sam's kinsman and son, a dust-fed nursling of a bird; Sam exposed him on the mountains, harrowed his mother, gave him to flames, and deprived him of cradle, milk, and kindred, while the Maker later provided him skill, manhood, a sword, and a royal friend in Kabul.

Zal says Sam exposed him on the mountains, he had no cradle or milk, was the nursling of a bird, and later received divine provision and heroic attributes.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14395-14566 confidence: high

At dawn Zal returns to Minuchihr; the Shah commands archimages, nobles, wise men, and astrologers to meet at his throne and read the stars; they labor for three days.

Diviners read the stars and predict that a long-lived, peerless hero will arise from Sam's son and Mihrab's daughter.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15047-15235 confidence: high

The Simurgh tells Zal that a noble babe will come from Rudaba, mighty like a lion and elephant, formidable to warriors, and that his birth will not be natural.

The Simurgh foretells that Rudaba's child will be noble, physically mighty, terrifying to warriors, wise in counsel, and not naturally born.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15047-15235 confidence: high

The Simurgh instructs Zal to bring a blue-steel dagger, seek a skilled man, use wine to ease Rudaba's pain and fear, cut her side or waist, remove the child, and stitch the wound.

The Simurgh states that the birth will not be natural and gives detailed instructions for extracting the child by incision and healing the mother afterward.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15237-15394 confidence: high

Sindukht weeps and asks how the infant shall come forth through the side.

The infant is expected to come through the side, is delivered through a side-opening by an archimage while the mother is unconscious, survives with the mother unharmed, and is immediately described as lionlike, elephantine, heavenly, and unusually mature.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15237-15394 confidence: high

Rustam is suckled by ten nurses, then lives on bread and flesh, eats as much as five, reaches a height of eight, and resembles Sam in stature, wisdom, countenance, and counsel.

Rustam requires ten nurses, eats as much as five after weaning, grows to exceptional stature, and is displayed as a weapon-bearing child on an elephant throne.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15396-15548 confidence: medium

Sam tells Zal that no one would know of a babe delivered in this way, blesses the Simurgh to whom God showed the way, and reflects that the world is a caravanserai where old guests depart and new ones take their places.

Sam explicitly says that no one would know of a babe delivered in such a way and blesses the Simurgh to whom God showed the way.
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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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The Shahnama of Firdausi, Vol. I FARIDIJN 205 / FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243; lines 11671-11820 confidence: high

The bird contrasts the nest with crown, throne, and court; says she passes the youth to kingship; gives him her plume; and tells him to burn the feather if harmed, because she has cherished him under her plumes.

The youth has been raised in a bird's nest, cherished under the bird's plumes, brought back to his sire, and described with extraordinary bodily and heroic qualities.
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The Shahnama of Firdausi, Vol. I FARIDIJN 205 / FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243; lines 11822-11959 confidence: medium

Sam tells the Shah the story of the lofty mountain and Simurgh, how Zal was lodged and nurtured in the nest until he could feed himself, and why Sam had cast the child away.

Zal is nurtured in the Simurgh's nest with her young, described as the fostered of the fowl, and later restored to Sam before receiving a heroic horoscope.
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The Shahnama of Firdausi, Vol. I HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT / FA RID UN 199 / FARIDIJN 205; lines 9614-9818 confidence: medium

After nine months Iraj's daughter bears a son fit for crown and throne; he is presented as Iraj, Faridun prays for restored sight, God restores it, and Faridun names him Minuchihr.

Minuchihr's birth is introduced as a wonder, he is fit for crown and throne, and the bearer and narrator identify him with Iraj's likeness or renewed presence.
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The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6738-6865 confidence: medium

Abtin is summarized as a Persian landowner or thane in the Alburz range, descended from Jamshid, who began war against Zahhak, took refuge in Ghilan, received ships and provisions, and voyaged on the Caspian to the Scythian king’s court.

Faridun is born during resistance to Zahhak, and his birth is heralded by many prodigies; Abtin’s claimed descent from Jamshid supplies a royal lineage context.
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The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 6959-7116 confidence: high

Zahhak hears anxiously, swoons, recovers, and searches the world for Faridun without food, sleep, or repose.

Faridun is born with royal Grace, Zahhak searches for him, Faranak conceals and relocates him, and he is said to be the future leader who will discrown Zahhak.
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The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 7118-7262 confidence: medium

The speaker says the child was entrusted to a peacock-hued cow whose milk made him thrive; after news reached the Shah, she fled, and the Shah slew the cow nurse and ruined the home.

The prince is said to have been nursed by a peacock-hued cow and then removed from danger when news reached the Shah.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 75 / PAET II / ARGUMENT / VOL. II. F; lines 4396-4544 confidence: medium

Kai Kaus is made discontented with earthly sovereignty, aspires to the sky of the archangels, yields to the tempter, loses divine Glory, and is nearly smitten by Neryosang, messenger of Urmuzd, before being saved by the fravashi of unborn Kai Khusrau.

The fravashi of unborn Kai Khusrau intervenes to save Kai Kaus because Kai Khusrau's future birth and destined victories depend on Kaus's survival.
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The Shahnama of Firdausi, Vol. II KAI KATJS 317 / VOL. II. X. / KA1 KAUS 325 / KA1 KAVS 327; lines 16419-16590 confidence: medium

At seven, Kai Khusrau's prowess reveals the secret of his birth; he makes a wooden bow and blunt featherless arrow and hunts; at ten he fights boars, wolves, lions, and leopards with the rude weapon.

As a child Kai Khusrau hunts with makeshift weapons and at ten fights boars, wolves, lions, and leopards.
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The Shahnama of Firdausi, Vol. II NOTE 9 / ERRATA / HE REIGNED ONE HUNDRED YEARS / ARGUMENT; lines 918-1001 confidence: medium

Note: Kai Kubad is mentioned in the Zandavasta as Kavata or Kavi Kavata; Kai Kaus' name appears in the Zandavasta and Vedas; Kai Kubad is vaguely descended from Faridun, brought by Rustam from Mount Alburz, and in the Bundahish is said to have been exposed at birth, found, and adopted by Zav.

The note reports that, according to the Bundahish, Kai Kubad was exposed at birth, found, and adopted by Zav.
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The Shahnama of Firdausi, Vol. II PAET IV / THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N; lines 9835-10014 confidence: medium

Kai Kaus sees the damsel’s beauty, falls in love, calls her a quarry for the lord, asks her lineage, and hears her claim descent from Faridun through her father and Garsiwaz as her father’s father.

Siyawush is born after nine months in spring to the Shah and a high-lineage woman, is called glorious and fairy-formed, and receives a royal name from Kai Kaus.
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The Shahnama of Firdausi, Vol. II U2 THE SHAH NAM A OF FIRDAUS1 / PAET III / SUHRAB / ARGUMENT; lines 6508-6677 confidence: medium

Tahmina praises Rustam's fame, says God ordained his stay, offers herself, hopes for his child, and promises to restore Rakhsh and place Samangan beneath his feet.

Tahmina and Rustam are joined with rites after Tahmina expresses hope for a child; Suhrab is then born and grows with extraordinary speed and martial ability.
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The Shahnama of Firdausi, Vol. II U2 THE SHAH NAM A OF FIRDAUS1 / PAET III / SUHRAB / ARGUMENT; lines 6508-6677 confidence: high

After nine months a moon-like child is born, likened to Rustam, Sam, and Nariman; Tahmina names him Suhrab. He grows with exceptional speed and martial power, becoming unmatched by age ten.

Suhrab appears a year old in a month, practices arms at three, has a lion-heart at five, and is unmatched in combat by ten.
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The Shahnama of Firdausi, Vol. II VOL. II. M / PAET IV / THE STORY OF SIYAWUSH / ARGUMENT; lines 9550-9638 confidence: medium

Giv and Tus find and quarrel over a damsel while hunting; the matter goes to the Shah, who marries her; Siyawush is born from this union, raised by Rustam, and returns to his father's court.

Siyawush is born from the Shah's union with the damsel and brought up by Rustam before returning to court.
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The Shahnama of Firdausi, Vol. II VOL. II. M / PAET IV / THE STORY OF SIYAWUSH / ARGUMENT; lines 9641-9737 confidence: medium

Astyages dreams about Mandane; interpreters warn that her son will supersede him; Mandane is guarded; Cyrus is born; Astyages orders Harpagus to take, kill, and bury the child.

Cyrus is born under threat from Astyages, ordered killed, sent for exposure, and preserved when a still-born child is substituted; the passage says Kai Khusrau's birth and youth follow the same story in essentials.
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The Shahnama of Firdausi, Vol. II VOL. II. S / KAI KATJS 317 / VOL. II. X. / KA1 KAUS 325; lines 16331-16416 confidence: high

On a dark moonless night Piran dreams of splendour brighter than the sun; Siyawush, enthroned and sword in hand, announces: “to-night is born Shah Kai Khusrau!”

Kai Khusrau’s birth is announced in a radiant dream, is called a miracle of the Maker’s providence, and the newborn appears physically advanced.
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norse

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 7993-8116 confidence: medium

Wafthrudni says a maid-child and man-child grew from under the giant’s armpit, and foot with foot begat a six-headed son.

A maid-child and man-child grow from an armpit, and a six-headed son is begotten by foot with foot without a giantess.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF LOST POEMS. 124 / EARLY WESTERN EPICS. / THE HELGI TRILOGY, / HELGI AND SIGRUN.; lines 9919-10043 confidence: high

Helgi is born in the old days while eagles scream and holy streams flow from the Hills of Heaven; night lies over the house when the Fates come to forecast his life.

Helgi’s birth is accompanied by natural and heavenly signs; the Fates forecast his life and royal fame, and the raven reports that the one-night-old infant already stands in armour.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF LOST POEMS. 124 / EARLY WESTERN EPICS. / THE HELGI TRILOGY, / HELGI AND SIGRUN.; lines 9919-10043 confidence: high

A raven tells another raven that the one-night-old son of Sigmund stands in armour at dawn, with flashing eyes, and is a friend of wolves.

The raven says the one-night-old child stands in armour at dawn, and the narrative later has Helgi kill Hunding at fifteen.
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Corpus Poeticum Boreale, Volume 1 THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND.; lines 11376-11486 confidence: medium

The Sibyl says Wrind will bear Wali, who will avenge Woden’s son when one night old and will not wash or comb until he brings Balder’s murderer to the funeral fire.

Wali is foretold to avenge Woden’s son when one night old.
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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 SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 6322-6413 confidence: medium

A pan of glowing coals is placed on Eyvind's belly; before dying he says he cannot take baptism because he is "an evil spirit put into a man's body by the sorcery of Fins," and the narrative calls him a great sorcerer.

Eyvind says he is an evil spirit placed into a man's body by the sorcery of Fins because his father and mother could not otherwise have a child.
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Laxdaela Saga CHAP. X / CHAP. XI / CHAP. XII / CHAP. XIII; lines 818-907 confidence: medium

People see signs of high birth and intelligence in the woman; toward winter's end she gives birth to a male child, whom Hoskuld names Olaf, and the child is considered goodly and noble-looking.

Olaf is described as noble-looking from infancy, has full speech and advanced movement at age two, and later surpasses others in beauty and courtesy.
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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: medium

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 displays extraordinary strength immediately after birth by lifting and throwing 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 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

Because the gift of poetry is owed to Odin, gods and humans worship him as patron of eloquence, poetry, song, and scalds; Bragi, child of Gunlod and Odin, becomes god of poetry and music.

Bragi is born in the cave, receives a magical golden harp from dwarfs, shows no signs of life at first, then begins to sing the song of life.
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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.

Heimdall is born from nine mothers acting together and reaches full growth rapidly after extraordinary nourishment.
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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 sees nine beautiful giantesses, the wave maidens, asleep on the shore, weds all nine, and they jointly bring forth a son named Heimdall.

Heimdall is born from nine wave-maiden giantesses acting jointly as mothers.
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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

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 XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6022-6149 confidence: high

Rinda bears Vali, who grows to full stature in one day and goes armed with bow and arrow to Asgard to avenge Balder's death upon Hodur.

Vali grows to full stature in the course of a single day and immediately begins his avenging mission.
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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

Rinda bears Vali, who grows to full stature in one day and immediately goes to Asgard with bow and arrow to avenge Balder’s death on Hodur, the blind god of darkness.

Vali grows to full stature in one day and immediately sets out armed to complete his avenging mission.
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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 8288-8420 confidence: medium

Loki waits until nightfall, appears from a dark glade as a mare, lures Svadilfare out of harness, and leads horse and master into the forest until the work cannot be finished.

After Loki’s mare-disguise episode, the passage states that he became the parent of Sleipnir, an eight-footed steed associated with Odin.
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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 8288-8420 confidence: medium

Loki waits until nightfall, takes the form of a mare, and lures Svadilfare away into the forest until the building work cannot be completed.

Loki, after taking mare form in the Svadilfare episode, is said to become the parent of Sleipnir, an eight-footed horse.
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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: high

Rerir returns, kills Sigi’s murderers, rules prosperously, longs for a son, and receives through Frigga’s messenger Gna/Liod a miraculous apple; he shares it with his wife, and Volsung is born and becomes ruler as an infant.

Frigga grants Rerir’s desire for a son by sending a miraculous apple; Rerir shares it with his wife and Volsung is born.
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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

Frigga grants Rerir's prayer for an heir by sending Gna, or Liod, with a miraculous apple, which the messenger drops into Rerir's lap on a hillside.

Frigga sends a miraculous apple to Rerir, he shares it with his wife, and Volsung is born under these auspices.
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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 9547-9642 confidence: medium

The Norns visit Helgi in his cradle, promise future entertainment in Valhalla, and name or bless him as bright, great, and honored in kingly tales.

The Norns visit Helgi in his cradle and pronounce bright life, honorific names, greatness, and future entertainment in Valhalla.
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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 9547-9642 confidence: medium

The Norns visit Helgi in his cradle and promise him future greatness and sumptuous entertainment in Valhalla after his earthly career.

The Norns visit Helgi in his cradle and declare his future greatness and Valhalla destiny.
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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 XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 confidence: high

Thor is described as the Northern thunder-god bearing Miölnir, compared with Jupiter, Mercury, and Hercules through thunderbolt symbolism, rapid infant growth, strength, serpent-strangling, monster fighting, and assuming women’s apparel to recover his buried hammer.

Thor’s infant feats, Mercury’s infant cattle theft, Hercules’ cradle-serpent episode, and Magni’s three-hour-old feat are all presented as early marvels.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1992-2120 confidence: high

Gna sees King Rerir mourning childlessness; Frigga, queen of heaven and goddess of childbirth, takes an apple, "the emblem of fruitfulness," gives it to Gna, and Gna drops it into Rerir's lap.

Frigga sends an apple described as an emblem of fruitfulness to childless Rerir; after his wife eats it, she bears Volsung, a famous hero.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1992-2120 confidence: high

While passing over Hunaland, Gna sees King Rerir, a descendant of Odin, sitting mournfully by the shore and lamenting his childlessness.

Frigga sends an apple, explicitly called an emblem of fruitfulness, to the childless Rerir; after Rerir's wife eats it, she bears Volsung, a famous hero.
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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 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 NOTES / HELGAKVITHA HUNDINGSBANA I / THE FIRST LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 11510-11633 confidence: high

Ravens on a treetop seek food and say they know something: Sigmund's half-day-old son stands in a mail-coat, with sharp flashing eyes, and is friend of the wolves.

A half-day-old son of Sigmund is described as standing in a mail-coat, with flashing eyes, and as a friend of wolves.
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The Poetic Edda NOTES / VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE; lines 3168-3429 confidence: medium

Asked how the giant begat children without a giantess, Vafthruthnir says a man-child and maid grew beneath the giant of ice's arms, and foot with foot fashioned a six-headed son.

A man-child and maid grow beneath the giant of ice's arms, and a six-headed son is fashioned foot with foot.
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The Poetic Edda THE POEM OF HYNDLA / INTRODUCTORY NOTE / FRAGMENT OF THE SHORT VOLUSPO / NOTES; lines 9273-9311 confidence: medium

The note to stanza 42 states there is probably a lacuna, identifies Fenrir as born of Loki and Angrbotha, identifies Sleipnir as Othin's eight-legged horse born of Svathilfari and Loki in mare guise, identifies Mithgarthsorm as another child of Loki, and glosses the brother of Byleist as Loki.

The notes connect Loki with Fenrir, Mithgarthsorm, Sleipnir's birth from Loki in mare guise, and an obscure episode in which Loki gives birth to a monster after eating a cooked heart.
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The Poetic Edda THE POEM OF HYNDLA / INTRODUCTORY NOTE / FRAGMENT OF THE SHORT VOLUSPO / NOTES; lines 9273-9311 confidence: high

The note to stanza 42 states there is probably a lacuna, identifies Fenrir as born of Loki and Angrbotha, identifies Sleipnir as Othin's eight-legged horse born of Svathilfari and Loki in mare guise, identifies Mithgarthsorm as another child of Loki, and glosses the brother of Byleist as Loki.

Sleipnir is said to be born of Svathilfari and Loki in the guise of a mare.
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The Poetic Edda THE POEM OF HYNDLA / INTRODUCTORY NOTE / FRAGMENT OF THE SHORT VOLUSPO / NOTES; lines 9273-9311 confidence: medium

The note to stanza 43 says nothing further is known of a myth in which Loki/Lopt eats a cooked woman's heart and gives birth to a monster; it says the reference is probably not to the serpent and cites Snorri's account that the wolf, serpent, and Hel were all children of Loki and Angrbotha.

The note summarizes a myth in which Loki eats a cooked woman's heart and thereafter himself gives birth to a monster.
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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 the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda INTRODUCTION / H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS.; lines 1007-1116 confidence: medium

The queen’s sickness and inability to give birth continue for six winters; believing she cannot live long, she orders the child cut from her body.

Volsung is born only after six winters of the queen’s sickness, is cut from her body, is unusually large, and is said to kiss his mother before her death.
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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: high

Rerir wins wealth, marries, and lives long with his wife, but they have no child and pray to the gods for one.

The childless royal couple prays; Odin and Freyia hear; Freyia sends an apple by her maid, the queen eats part of it, and then knows she is pregnant.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung. / CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund. / CHAPTER VIII. The Death of King Siggeir and of Signy.; lines 1799-1912 confidence: medium

Sigmund tells Hjordis she is pregnant with a male child, instructs her to nourish him and keep the sword shards, says a sword called Gram will be made from them, and says their son will bear it and become greatly famed.

Sigmund tells pregnant Hjordis she carries a male child who will be the noblest and most famed of their kin and whose name will endure.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung. / CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund. / CHAPTER VIII. The Death of King Siggeir and of Signy.; lines 1914-2047 confidence: medium

Hjordis bears a male child, brought before King Hjalprek. The king praises his keen eyes and future greatness; the child is sprinkled with water and named Sigurd, later described as surpassing others in growth, beauty, might, prowess, high mind, and stout heart.

Sigurd's birth is followed by immediate royal recognition of his keen eyes and claims that none is his equal in growth, goodliness, might, prowess, and heart.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung. / CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund.; lines 1277-1339 confidence: medium

The heading names Sinfjotli as Sigmund's son. Signy returns home, changes semblances back, and later brings forth a man-child named Sinfjotli, described as strong, fair, and much like the Volsung kin.

Sinfjotli is described as strong and Volsung-like and endures the sewn-glove and flayed-kirtle test without visible distress, unlike Signy's other sons.
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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 1972-2040 confidence: medium

Heimdal is called the white-asa, great and holy, born of nine sister-maidens, also named Hallinskide and Gullintanne because of gold teeth; his horse is Gulltop, he dwells at Himinbjorg near Bifrost, guards the bridge against mountain-giants, has extraordinary sight and hearing, has the Gjallarhorn heard in all worlds, and the head is called his sword.

Heimdal is said to be born of nine maidens, all sisters, and a quoted song repeats that he is son of nine maidens or sisters.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XI. / CHAPTER XII. / LIFE IN VALHAL. / CHAPTER XIII.; lines 2435-2526 confidence: medium

A mare runs from the woods, neighs at Svadilfare, and leads him away all night, causing the builder to lose time and progress.

After Loke promises to prevent the builder's success, a mare lures Svadilfare away; Loke later bears an eight-footed foal, Sleipner.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words I2ISGANEKWANE. / THE WISE SON OF THE KING. / IZINCANEKWANE. / TI1E WISE SON OF THE KING.; lines 18440-18543 confidence: medium

A speaker says there is a beast inside the pregnant girl and that she should go away to give birth at a distance, even if she dies.

The pregnancy is feared to contain a beast, but the birth produces a human boy.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words I2ISGANEKWANE. / THE WISE SON OF THE KING. / IZINCANEKWANE. / TI1E WISE SON OF THE KING.; lines 18440-18543 confidence: medium

Searchers sent by her father find her. She says she has become a mother to her own boy, does not know how he entered her, was not old enough for pregnancy, and had never spoken with a man.

The mother says she never spoke with a man and was not yet of sufficient age; the king declares the boy not the child of a male and publicly accepts him as royal kin.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIKGANEKWANE. / UBONGOPA-KAMAGADHLELA. / UBOXGOPA-KAMAGADHLELA. / UBONGOPA-KAMAGADHLELA.; lines 13125-13225 confidence: medium

Opponents hurl assagais at Ubongopa-kamagadhlela; the weapons strike the ground, and the opposing chief also fails to kill him.

The passage calls him a boy in the heading, shows repeated failed attempts to kill him with assagais, gives him speaking/fizzing spittle, and shows him defeating the chief with one assagai.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGANERWANE. / UIILAKANYANA. / UHLAKANYANA. / UHLAKANYANA.; lines 1048-1100 confidence: medium

Uhlakanyana returns with the leg and says, “Mother, just take it. Here is my meat”; his mother says she has given birth to a “Wise man.”

His mother praises having given birth to a Wise man, and the footnote frames his leg-of-beef episode alongside feats by very young heroic or giant figures.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGAXEKWANE. / UHLAKANYANA. / UHLAKANYANA. / UHLAKANYANA.; lines 1369-1486 confidence: high

Uhlakanyana says: “I am very old. I am not your child,” denies that the man with the woman is his father, says he merely lay down in her, and announces he will travel over the whole world.

Uhlakanyana speaks as a child while declaring himself very old, denying ordinary parentage, and claiming a strange relation to the woman; the editor compares this to a child who speaks suddenly before one year of age.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGAXEKWANE. / UHLAKANYANA. / UHLAKANYANA. / UHLAKANYANA.; lines 1369-1486 confidence: medium

Uhlakanyana says: “I am very old. I am not your child,” denies that the man with the woman is his father, says he merely lay down in her, and announces he will travel over the whole world.

Uhlakanyana denies ordinary family ties and leaves; the editorial note says he had intruded into the home and feigned a reason for quitting it, comparing such beings with demons in other traditions.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGAXEKWANE. / UNTHLANGUN THLAN G U. / UNTHLANGUNTHLANGU. / IZINGAXEKWAXE.; lines 15513-15543 confidence: medium

“I see that my mother was troubled.” He said, “My child, I saw that she had given birth to a beast.”

The future king's mother is associated with giving birth to a beast or snake, and Unthlatu-yesiziba is then proclaimed king.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINOANEKWANE. / USTCAMA-NGAMANZI-EGUDU. / UMAMBA. / UMAMBA.; lines 17614-17725 confidence: high

The chieftainess gives birth again without announcing her labour; when people ask to see the child, she says she has borne an imamba, and when she uncovers it they see the imamba and wonder.

The chieftainess gives birth to an imamba, and the child is later named Umamba and described as moving on his belly.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXG ANEXWANE. / UNTOMBINDE. / UNTOMBINDE. / ANOTHER VERSION OF A PORTION OF THE TALE.; lines 4087-4107 confidence: medium

“The pigeons foretell the birth of Unthlatu.” The passage also says he was born in accordance with the prophecy of pigeons.

Unthlatu is presented as a child whose birth is prophesied before he exists as a child of the mother.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXGAXEKWAXE. / UNTHLANGUNTHLANGU. / IZINGAXEKWANE. / UNTHLANGUN THLAN G U.; lines 15363-15458 confidence: high

The king asks whether the speakers fully understand that Unthlangunthlangu is their father; they say the mother had no other children, gave birth once to a snake identified as a boa, and that it was cast into a pool at birth.

The mother is pregnant for many years while others bear children, and she gives birth once to a boa after a difficult extended birth.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words MONSTERS. / UNTOMBINDE. / Book ii. c. 12. / AMAVUKUTU.; lines 4413-4452 confidence: low

Editorial introduction: the legend is said to correspond with Unthlatu’s birth and perhaps an older tradition; a Hottentot fable is cited in which a girl devoured by a lion grows again when her heart is placed in first milk inside a calabash.

The woman is explicitly childless, and the editorial note says the legend corresponds with a tale of Unthlatu’s birth.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words PREFACE TO THE TALE OF UTHLAKANYANA. / UHLAKANYANA. / IZINGANERWANE. / UIILAKANYANA.; lines 896-942 confidence: high

“the child spoke in the womb,” asking, “Mother, give birth to me at once,” and saying the father’s cattle are being devoured.

The central event is an unborn child speaking from the womb and directing his own birth.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words PREFACE TO THE TALE OF UTHLAKANYANA. / UHLAKANYANA. / IZINGANERWANE. / UIILAKANYANA.; lines 896-942 confidence: high

“the child spoke in the womb,” asking, “Mother, give birth to me at once,” and saying the father’s cattle are being devoured.

The unborn child repeatedly tells his mother to give birth to him at once.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24; lines 14859-15046 confidence: medium

A king takes several wives; the wife expected to be mother of the future sovereign remains pregnant while the other wives bear children who grow up.

The chief wife remains pregnant for many years and gives birth to a snake identified as a boa constrictor in a royal household context.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24 / UXTIILANGUNTHLANGU.; lines 15048-15155 confidence: high

“What are you, that you exalt yourself? Is it because you gave birth to a beast?”

The mother is repeatedly described in hostile speech as having given birth to a beast, snake, or monster.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24 / UXTIILANGUNTHLANGU.; lines 15048-15155 confidence: high

The snake lives in the water; the front child turns aside or removes the snake's skin, and many children appear in order.

A snake lives in the water, its skin is turned aside or removed, and many children appear in order before leaving the pool.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE TWO BROTHERS. / IZING.A NEK WANE. / UBONGOPA-KAMAGADHLELA. / UBONGOPA-KAMAGADHLELA.; lines 12232-12361 confidence: medium

A king with many wives has one wife with child; an ox named Ubongopa-kamagadhlela is introduced, and the king says the child shall be placed on the ox when born.

The child is placed on a named ox at birth, lives and eats on it, grows to youth without knowing fire, wearing garments, or touching the ground.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words TJBON GOPA-K AMAGADHLEL A. / IZIXGANEKWANE. / UBONCOPA-KAMAGADIILELA. / UBONGOPA-KAMAGADHLELA.; lines 12618-12738 confidence: medium

The chief tells the boy to come down. He says he does not get off, does not walk on the ground, remains on the ox, and has never felt the ground since birth; after a sung request to get down, he gets down.

The boy says that from birth he has never felt the ground, refuses ordinary ground-associated food, and is later called magically powerful.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UBONGOPA-KAMAGADHLELA. / TJBON GOPA-K AMAGADHLEL A. / IZIXGANEKWANE. / UBONCOPA-KAMAGADIILELA.; lines 12482-12616 confidence: medium

At the gateway, with people asleep, thieves tell the boy he is stabbed; he replies that they cannot stab him and chants to Ubongopa-kamagadhlela to go because thieves of another tribe are killing them.

The boy is threatened with stabbing, replies that the thieves cannot stab him, and is later described as possessing magical power.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UBONGOPA-KAMAGADHLELA. / UBONGOPA-KAMAGADHLELA. / IZIKGANEKWANE. / UBONGOPA-KAMAGADHLELA.; lines 12865-13004 confidence: medium

The boy commands Ubongopa-kamagadhlela to stand, asks to mount, mounts the ox, and then commands Ubongopa to go.

The boy commands the ox and cattle, moves away with the village possessions, and is accused by pursuers of having practiced magic.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UHLAKANYANA. / IZINGANERWANE. / UIILAKANYANA. / UHLAKANYANA.; lines 944-1046 confidence: high

The father orders all people out of the house so the birth may reveal whether the child is a man; he calls the child a prodigy and says the child had begun to speak when the mother was alone.

The child speaks before birth, stands immediately after birth, cuts himself, and is treated as extraordinary by the adults.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UHLAKANYANA. / IZINGAXEKWANE. / UHLAKANYANA. / UHLAKANYANA.; lines 1267-1367 confidence: medium

The boys call Uthlakanyana a prodigy, say he may cause mischief, say he is just born, and state that his strength is in mouth, words, and wisdom.

The boys call Uthlakanyana a prodigy, say he is just born, and state that words are his wisdom and strength.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UHLAKANYANA. / UHLAKANYANA. / IZINGAXEKWANE. / UHLAKANYANA.; lines 1151-1250 confidence: high

Uhlakanyana is described as one who 'knew how to speak thus whilst a child' and could get the better of old men.

Uhlakanyana is said to speak as a child, to have spoken before birth, and to be a prodigy; the inserted parallel also features a childlike being speaking with an old man's voice.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UIILAKANYANA. / UHLAKANYANA. / UHLAKANYANA. / IZINGAXEKWANE.; lines 1102-1149 confidence: medium

He smears the feeding-mat and stick, takes the meat to his own house, and says, "Mother, take it."

The boy is connected with a birth that day, is praised by his mother as a man, and is questioned by the women as an unprecedented being.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANTSINI. / IZOGANEKWANE. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6610-6700 confidence: high

The woman says pigeons gave the children to her: they scarified her loins, a clot came out, it was placed in a vessel, became human beings, and she nourished them while hiding them from possible crows.

The woman says pigeons scarified her loins, a clot came out, the clot was placed in a vessel, and it eventually became human beings.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANTSINI. / IZOGANEKWANE. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6610-6700 confidence: medium

When questioned, the woman says she shouted for her children, who are not children of a man but hers only; when she calls them, a boy and a girl come out.

The woman says she hid and nourished the children, and the father discovers them only when the boy and girl come out.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6301-6412 confidence: medium

After three moons without looking into a large pot, she looks in the fourth moon and finds the children large and laughing; she rejoices.

The children are found large and laughing in a large pot after a measured period of moons, and the editorial note refers to a clot placed in vessels.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6301-6412 confidence: high

The children grow fast, crawl and walk unseen, and are kept indoors because their mother says the crows would see and kill them; the crows also vex her in her house.

The children grow very fast, progress from crawling to walking while hidden, and later become a young man and a maiden.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMUNTU N EX YON I. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6197-6299 confidence: high

The pigeons tell her to turn her back; a pigeon cups or scarifies her on the loins and pours the clotted blood into a horn.

Children appear after clotted blood drawn from the woman is placed in a vessel and kept through a lunar waiting period.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMUNTU NENYONI. / UMUNTU N EX YON I. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6089-6195 confidence: medium

The queen goes to dig; while sitting on the ground and weeping near the nearly finished garden, two pigeons come to her. One says “Vukutu,” and the other asks why it does not ask why she is crying. She says she cries because she has no child while the other wives bear crows.

Two speaking pigeons ask what the queen will give them if they give her power to have a child, and she offers possessions and food.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNANANA-BOSELE. / I2ISGANEKWANE. / THE WISE SON OF THE KING. / IZINCANEKWANE.; lines 18386-18438 confidence: high

“Come out, and see what is the matter with me. Look, my breasts are swollen, as large as a woman’s, as big as yours too, ye maidens.”

A very young royal child undergoes an extraordinary, unprecedented bodily change, and the council explicitly calls the event a prodigy.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTHLANGUNTHLANGU. / IZIXGAXEKWAXE. / UNTHLANGUNTHLANGU. / IZINGAXEKWANE.; lines 15317-15361 confidence: medium

They strike the ox and say: “Cry, Umpengempe ... We are seeking our mother; she gave birth to us only; she did not nourish us; we ate earth and grew.”

The children repeatedly state that they ate earth and grew instead of being nourished by their mother.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTHLANGUNTHLANGU.24 / UXTIILANGUNTHLANGU. / UNTHLANGUNTHLANGU. / IZIXGAXEKWAXE.; lines 15215-15264 confidence: medium

The speakers say they stayed in water; they strike the ox Umpengempe and command it to cry, then say they seek their mother, who bore but did not nourish them, and that they ate earth and grew; they identify themselves as children of Ulubundubundu-a-ba-lu-vume.

The children state that their mother bore them but did not nourish them, and that they ate earth and grew.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBINDE. / Book ii. c. 12. / AMAVUKUTU. / AUAVUKUTU.; lines 4454-4502 confidence: high

A speaker tells the woman to take a horn, cup herself, draw out a clot, place it in a pot, seal it, set it aside for eight months, and uncover it in the ninth month.

A clot drawn from the woman’s blood is sealed in a pot and later contains a child, who is called the child of the clot.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBINDE. / Book ii. c. 12. / AMAVUKUTU. / AUAVUKUTU.; lines 4454-4502 confidence: medium

Another instructs her to wrap the child in blankets, put him at the back of the house, hide him from other women, and feed him so that he grows immediately; the child does grow immediately.

The child is placed at the back of the house, hidden from other women, and given much food so that he grows immediately.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBINDE. / UNTOMBINDE. / ANOTHER VERSION OF A PORTION OF THE TALE. / UNTOMBINDE.; lines 4109-4211 confidence: high

The childless woman is asked what she will give for news that she shall have a child; the agents reject her possessions, request castor-oil berries, eat the scattered seeds, scarify her on the loins, promise a child, and she becomes pregnant.

The woman has no children, gives the requested berries, is scarified by unnamed figures, is told she will have a child, and becomes pregnant.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBINDE. / UNTOMBINDE. / ANOTHER VERSION OF A PORTION OF THE TALE. / UNTOMBINDE.; lines 4109-4211 confidence: medium

When Unthlatu is born, his mother sees a very beautiful child, places on him a sewn boa’s skin from her people, and conceals him so the co-wives will not kill him; the passage contrasts her human son with their animal offspring.

Unthlatu is a human male child, contrasted with the other wives’ animal offspring, and his mother hides him because she fears he will be killed.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USTCAMA-NGAMANZI-EGUDU. / UMAMBA. / UMAMBA. / UMAMBA.; lines 17727-17826 confidence: medium

When grown, Unsimba and Umamba are approached by maidens choosing husbands. Some choose Unsimba and some Umamba, but maidens flee after seeing Umamba is a snake. The father loves Umamba and says Unsimba must not marry before him; Unsimba laughs, and Umamba's mother comments on the issue of a deformed rival.

Umamba is a royal child seen as a snake, and the house witnesses explain that he was born after his mother had lost children by death.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24 / UXTIILANGUNTHLANGU. / UNTHLANGUNTHLANGU.; lines 15157-15213 confidence: medium

A speaker addresses Umpengempe and says they are seeking their mother; the formula says she gave birth to them, did not nourish them, they ate earth and grew, and they are children of Ulubundubundu-a-ba-lu-vume.

The repeated formula says the mother gave birth but did not nourish them, and that they ate earth and grew.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UXTIILANGUNTHLANGU. / UNTHLANGUNTHLANGU. / IZIXGAXEKWAXE. / UNTHLANGUNTHLANGU.; lines 15266-15315 confidence: high

The children say their mother gave birth to a snake; the king ordered it cast away; the mother was left at the old village because people said she would give birth to another monster.

The mother gives birth to a snake; people later describe the travellers as children who came out of the snake, and the children say they were a snake.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UXTIILANGUNTHLANGU. / UNTHLANGUNTHLANGU. / IZIXGAXEKWAXE. / UNTHLANGUNTHLANGU.; lines 15266-15315 confidence: high

The children say their mother gave birth to a snake; the king ordered it cast away; the mother was left at the old village because people said she would give birth to another monster.

The king orders the snake cast away, and the mother is left behind because people say she may bear another monster.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UXTIILANGUNTHLANGU. / UNTHLANGUNTHLANGU. / IZIXGAXEKWAXE. / UNTHLANGUNTHLANGU.; lines 15266-15315 confidence: medium

The grandmother states that the woman who gave birth to a snake is her child, recalls the saying “Her child shall be king,” and says the woman was forsaken.

The grandmother reports that it had been said of the woman who gave birth to a snake, “Her child shall be king.”
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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: medium

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.

Finn is taken from his mother and secretly raised in the woods because his father's enemies are a threat.
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Gods and Fighting Men BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN.; lines 6092-6153 confidence: medium

When her time came near, the hound was kept from hunting and “she gave birth to two whelps.”

Tuiren, transformed into a hound, gives birth to two whelps who remain with Finn and are named Bran and Sceolan.
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Gods and Fighting Men BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN.; lines 6092-6153 confidence: medium

When the hound's time comes near she is no longer allowed to hunt, and she gives birth to two whelps.

While Tuiren is in hound form, she gives birth to two whelps who remain with Finn and are named Bran and Sceolan.
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Gods and Fighting Men CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER.; lines 6156-6247 confidence: medium

While Finn is away fighting, a likeness of Finn with likenesses of Bran and Sceolan appears; Sadbh, speaking of Finn as husband and father of her unborn child, goes to it. When she touches it, the figure raises a hazel rod and she becomes a fawn; its hounds drag her back, and all vanish.

After Sadbh's pregnancy and disappearance, a young boy is found in a ring guarded by Finn's trusted hounds, and Bran and Sceolan recognize him affectionately.
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Gods and Fighting Men CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER.; lines 6156-6247 confidence: medium

Finn's people report that likenesses of Finn, Bran, and Sceolan appeared with the Dord Fiann call; Sadbh went outside to meet her husband and the father of her unborn child, touched the shadow, was changed to a fawn by a lifted hazel rod, and was dragged back by the shadow's hounds.

Sadbh speaks of an unborn child before being carried away; after seven years Finn finds a naked, long-haired young boy protected by his hounds, who is then brought into human society.
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Gods and Fighting Men CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER.; lines 6249-6275 confidence: medium

After learning their speech, the boy remembers living with a deer he loved, who cared for and sheltered him in a wide place of hills, valleys, streams, woods, and enclosing cliffs.

The boy remembers being cared for and sheltered by a deer mother in an inaccessible enclosed place, with food available seasonally and in a cave, before he is later named Oisin.
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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 1184-1265 confidence: high

Ethlinn gives birth to a son; Balor orders the child thrown into a sea-current, but the child slips from the cloth, is thought drowned, is rescued by Birog, brought to Cian, and fostered by Taillte; the child is identified as Lugh.

Balor orders the newborn child cast into the sea; the child is believed drowned but is rescued by Birog and fostered by Taillte, and the passage identifies him as Lugh.
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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 1184-1265 confidence: medium

Birog of the Mountain dresses Cian in woman's clothes, carries him over the sea in a blast of wind to Ethlinn's tower, gains shelter, enchants the tower women into sleep, and allows Cian and Ethlinn to meet; Ethlinn says his face appeared in her dreams.

Ethlinn recognizes Cian as the face from her dreams, gives him her love, and later bears the son identified as Lugh.
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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 1184-1265 confidence: high

Ethlinn gives birth to a son; Balor orders him wrapped and thrown into a sea current; the pin drops out, the child slips into the water and is thought drowned, but Birog brings him to Cian, who gives him to Taillte for fostering; the passage identifies him as Lugh.

Balor orders the newborn cast into a sea current; the child is thought drowned but is rescued by Birog and fostered by Taillte as Lugh.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3388-3493 confidence: high

Etain is blown around Ireland for seven years, falls from a roof beam into a golden cup in Etar's house, is swallowed with wine by Etar's wife, and after nine months is born again as Etar's daughter.

Etain falls into a golden cup, is swallowed with wine by Etar's wife, and is born again as Etar's daughter after nine months.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / INTRODUCTION / PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI; lines 1029-1131 confidence: high

The wind carries Etain over a house of Ulster men; she falls through the roof into a gold cup near Etar's wife, is swallowed with milk, carried in the womb, and born as Etain daughter of Etar after a stated span of one thousand and twelve years from her first begetting.

Etain falls into a gold cup, is swallowed with milk by Etar's wife, is carried in her womb, and is born a second time as an earthly maid.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 3933-4078 confidence: medium

In Feidlimid's house, the men of Ulster drink while his pregnant wife attends them; as she passes through the house, the child cries from her womb and is heard through the house and outer court.

The child cries audibly from the womb before birth, and Cathbad interprets the event, names the child, and foretells her future.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 3933-4078 confidence: medium

"the child cried out in her womb," and its shriek was heard throughout the house and outer court.

The child cries loudly from within the womb, causing alarm and prompting Druidic interpretation before birth.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 2775-2894 confidence: high

The boy sets out carrying a little lath-shield, bronze hurley, silver ball, little javelin, and toy-staff with a fire-hardened butt-end.

The child travels alone, performs extraordinary feats with toys, dominates the boys' game, and withstands a collective attack.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 2778-2897 confidence: medium

The lad says he will join the games at Emain; his mother says it is too soon and tells him to wait for a champion or attendant to secure his safety; he refuses to wait.

The young lad insists on going to Emain before his mother thinks it is time and displays extraordinary ability in play and defense.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 2896-3005 confidence: medium

Setanta runs among the boys, scatters many king's sons, pursues them over Conchobar's chessboard, is seized by Conchobar, identifies himself, and learns of the geis requiring a boy to claim the boy-troop's protection before approaching.

Setanta is repeatedly called a little lad yet overthrows many opponents, lifts a couch with warriors on it, snaps stones while stretching, and is called champion-like by Ailill.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 2899-3008 confidence: medium

Setanta runs among the boys, scatters fifty king's sons, pursues boys past Fergus and Conchobar's chessboard, is seized by Conchobar, and identifies himself as son of Sualtaim and Dechtire.

As a little lad or gilla, Setanta scatters, stuns, or kills many boys, lifts a couch with warriors on it, and snaps stones by stretching.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3007-3083 confidence: medium

Cuchulain hurls hand-stones and his playing-staff at the raiders, kills nine of them, receives fifty wounds, and the raiders continue onward.

Cuchulain is said to have killed raiders and received many wounds when only five years old, and this is presented as evidence that greater deeds at seventeen should not surprise anyone.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3010-3086 confidence: medium

Thrice nine men from the Isles of Faiche pass over the rear fort; women scream; youths come from the play-field but flee, except Cuchulain, who hurls hand-stones and his playing-staff, kills nine, and receives fifty wounds.

Cuchulain's combat deed is said to occur when he was only about five years old, and Fergus uses it to explain why great deeds are expected of him at seventeen.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3085-3164 confidence: high

Conchobar sees thrice fifty boys at one end of the fair-green and a single boy at the other; the single boy wins at goals and hurling and succeeds completely in hole-play.

The little boy, though treated as a child, defeats thrice fifty boys in multiple contests and prompts remarks about his future manhood deeds.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3088-3167 confidence: medium

Conchobar sees thrice fifty boys at one end of the fair-green and a single boy at the other; the single boy wins at the goal and at hurling.

A single little lad repeatedly defeats thrice fifty boys in games requiring skill and strength.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3166-3285 confidence: medium

The lad casts the ball through the hound's neck, seizes the hound by the legs, and dashes it against a pillar-stone so that it breaks apart.

The passage states that the deed was done by a six-year-old lad who killed a hound that hosts and companies dared not approach.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3169-3288 confidence: high

The lad throws the ball through the hound's gullet, then seizes the hound and dashes it against a nearby pillar-stone until it breaks into pieces.

The passage says the boy killed a hound that hosts and companies dared not approach, and Cormac states he did so at age six.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3288-3410 confidence: medium

Cuchulain overhears the prophecy from afar, throws away his playthings, hastens to Conchobar, and asks to take arms.

Cuchulain is repeatedly called a little boy or lad, yet he overhears distant speech, seeks arms, and breaks multiple suits of weapons.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3291-3413 confidence: medium

Cuchulain hears the prediction from afar, throws away his playthings, asks Conchobar for arms, and receives weapons from him.

Cuchulain is repeatedly called a little boy or lad, hears Cathba from afar, and breaks ordinary and reserve weapons before finding suitable arms.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3412-3489 confidence: medium

The boy mounts and shakes chariots, reducing them to fragments, including the chariots Conchobar kept for the boy-troop and youths in Emain.

The boy breaks many chariots that cannot withstand him, while Conchobar's own chariot is suited to him; the episode belongs to his youthful exploits within the supplied passage label.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3415-3492 confidence: medium

The little boy mounts and breaks chariots, reducing them to fragments, including the chariots Conchobar kept for the boy-troop and youths in Emain; he says these chariots are not good for him.

A little boy destroys multiple chariots meant for youths before finding a chariot that can withstand him.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3592-3696 confidence: medium

Cuchulain orders Ibar onward to the dun of the macNechta; Ibar warns that it is perilous and says he expects to be left dead there, but Cuchulain insists he go living or dead.

Cuchulain is repeatedly called a little boy or tender youth, yet he commands the charioteer, reads the ogham, throws the pillar-stone, and has taken arms that same day.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3701-3815 confidence: medium

The lad becomes crimson, says, "Not a child am I" and that he has come "to seek battle with a man," and says he does not slay unarmed folk.

The passage emphasizes the combatant as a little lad who denies being merely a child, claims fitness for deeds, and defeats three named adult or champion opponents.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3943-4081 confidence: medium

After emerging, Cuchulain is dressed by Mugain and described as beautiful, with seven toes on each foot, seven fingers on each hand, seven pupils in each eye, colored cheek-spots, bright hair, fine garments, shield, spears, and gold diadem.

The lad is described with extraordinary sevenfold bodily features, gleaming adornment, exceptional beauty, and a gold diadem after the wrath episode.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3946-4084 confidence: medium

Cuchulain comes out of the water, Mugain puts festive garments on him, his comeliness appears, and he is described as crimson from crown to ground.

After being cooled and dressed, the lad is described with extraordinary sevenfold bodily features, brilliant appearance, colored spots, and rich adornment.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 4086-4202 confidence: medium

Fiachu says Cuchulain, as a lad seven years after birth, overcame champions and that at seventeen in the Tain his further killings or sword-feats are no surprise.

Cuchulain is described as performing major martial feats as a lad, and both sides infer that his manhood will bring even greater deeds.
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The Ancient Irish Epic Tale Tain Bo Cualnge WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST; lines 2637-2753 confidence: medium

Fergus says the likely attacker is Cuchulain, the little lad and nursling of Fergus and Conchobar, who could have lopped the tree with one blow, killed the four swiftly, and come to the border with his charioteer.

Cuchulain is called a little lad, yet Fergus identifies him as capable of slaying four men quickly and recounts formidable warlike deeds from early childhood.
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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 9249-9349 confidence: medium

Virgil’s fourth Eclogue sings an infant boy under whom the golden age arises: wickedness vanishes, earth yields flower and fruit without culture, goats bring milk, flocks cease fearing lions, the serpent is slain, honey oozes from oak, and fields and vines need no harrow or pruning-hook.

Virgil’s infant boy is associated with the arising of a golden age, disappearance of wickedness, spontaneous agricultural abundance, animal peace, and the returning reign of Saturn.
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The Voyage of Bran, Son of Febal, to the Land of the Living I30 CHANGES IN ORAL TRADITION / CHAPTER II / THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE; lines 4218-4331 confidence: medium

Bran's Voyage is said to contain Manannan's prophecy: he will go to Line-mag, beget Mongan on Caintigern, and Mongan will have magic skill and attributes, live fifty years, and be slain by a dragon stone at Senlabor.

Manannan's prophecy concerns the begetting of Mongan, his magic skill and attributes, his lifespan, and his destined death.
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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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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk CEREMONIES 83 / CEREMONIES 85 / CEREMONIES 87 / THE BACHELOR 89; lines 4959-5037 confidence: medium

The desire for motherhood is described as strong; several stories tell of women praying for offspring whatever it might be, with abnormal offspring usually satisfactory though not always.

The passage says several stories tell of women praying to have offspring whatever it might be and that abnormal results are often satisfactory.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk CEREMONIES 83 / CEREMONIES 85 / CEREMONIES 87 / THE BACHELOR 89; lines 4959-5037 confidence: high

In the Woli tale, the mother dies in childbirth and is buried; she gives birth in the grave, people hear the baby crying, open the grave with hoes, and bring out the child.

The Woli is born after his mother's death and burial, is recovered alive from the grave, and an alternate version again finds a live child beside a dead mother.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk CEREMONIES 83 / CEREMONIES 85 / CEREMONIES 87 / THE BACHELOR 89; lines 4959-5037 confidence: medium

The chief says the child is the Servant of God and orders him raised by a malam; at the malam's house the baby begins reading the Koran and is sent back as already qualified.

The baby begins reading the Koran upon arrival at the malam's house and is declared already qualified.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk CEREMONIES 83 / CEREMONIES 85 / CEREMONIES 87 / THE BACHELOR 89; lines 4959-5037 confidence: low

In an alternate Hausa Sayings version, the mother is buried near dye-pits; for three months an unknown person spills dye, hides dyeing poles, and causes mischief until a watchman in a chedia tree sees a boy crawl from a hole in a bank and play the same pranks.

In the alternate version, an unseen figure causes mischief for dyers until a watchman sees a boy emerge from a hole at night, play pranks, and return to hiding.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 30. / NATURE MYTHS 117 / TOT EM ISM 119 / TOTEM ISM 121; lines 6284-6355 confidence: medium

The tree tells the slave to get clothes; the slave sees a man emerge from a hole in the tree and dress; the being visits wives, gives bracelets to the first wife, returns to the tree, and scratches the youngest for scraping his tree.

The passage describes a tree-associated figure emerging as a man, entering marriage relations, and being called the Son-of-a-Silk-Cotton-Tree who has become a man.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 30. / NATURE MYTHS 117 / TOT EM ISM 119 / TOTEM ISM 121; lines 6284-6355 confidence: medium

The narrator suggests other miraculous births, such as a woman bearing a mouse, cake, or household utensil, may originally have involved pre-conception contact; other stories connect a compound tree’s life with a son’s health.

The passage discusses women bearing unusual entities after possible contact before conception and gives comparative examples involving Mota fruit or animal births and Batau’s tree-chip conception.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 71 / FIG. 72. / SOLOMON AND THE BIRDS 303 / THE KING'S SON'S WIFE 305; lines 13808-13892 confidence: medium

The narrator notes a variant where the Girl, after being swallowed, emerges half gold and half silver, the Mother is an Elephant, and another variant where the Girl is born in a gourd, compared with a Boy born in a clay pot in Story 71.

The narrator reports a variant in which the Girl is born in a gourd and compares it to a Boy born in a clay pot in another story.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 75. / THE MONKEY-WOMAN 315 / THE DESPISED WIFE'S TRIUMPH 317 / THE DESPISED WIFE'S TRIUMPH 319; lines 14368-14445 confidence: medium

The Head grunts, the Dog interprets; the woman is told to dip writing in a calabash of water and drink it, then goes outside, finds another hut, and gives birth to a son with old women helping.

The woman gives birth to a son after receiving instructions from a grunting Head through a Dog and drinking writing dissolved in water.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HAIR, 92, 126, 128, 176, 489 / INDEX TO PARTS I AND III / JACKAL, THE, 19, 26, 32, 33, 35, / MAGIC APPEARANCES, 160, 167; lines 24237-24360 confidence: high

The index lists milk, miraculous births, mirage, monkey, monsters, moon, motherhood as the desire for motherhood, mourning, and mouse.

The index explicitly includes “Miraculous births.”
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HAUSA SUPERSTITIONS / THE WOMAN'S SECRET 349 / THE WOMAN WHO COULD NOT KEEP A SECRET. / THE LAZY BOY; lines 15657-15680 confidence: high

At birth, the Boy tells his Father and Mother that he must not be given a name and that his head must not be shaved.

The Boy speaks to his Father and Mother no sooner than he is born and gives instructions about rites concerning him.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXVI. / LXVII. / I XIX / NOTES ON THE TALES 499; lines 21970-22021 confidence: high

Hartland remarks that literal fulfilment of a wish is frequent in tale and superstition, and that in supernatural-birth märchen the child is often enclosed in a husk or envelope.

Hartland explicitly identifies literal wish-fulfilment as frequent in tales and superstitions and links it to supernatural-birth tales.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXVI. / LXVII. / I XIX / NOTES ON THE TALES 499; lines 21970-22021 confidence: high

Hartland remarks that literal fulfilment of a wish is frequent in tale and superstition, and that in supernatural-birth märchen the child is often enclosed in a husk or envelope.

The passage states that the supernatural child is often enclosed in a husk or envelope and gives coconut and pumpkin examples.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXVI. / LXVII. / I XIX / NOTES ON THE TALES 499; lines 21970-22021 confidence: high

In a Greek Archipelago story, a poor woman wishes for a son even if he were a donkey; a son is born as a donkey, later casts his skin, and remains human.

The Greek Archipelago example has a son born as a donkey who casts his skin and remains human.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXVI. / LXVII. / I XIX / NOTES ON THE TALES 499; lines 21970-22021 confidence: medium

In a Southern Hungary Gipsy tale, a childless woman wishes for offspring even as a hazel-nut, gives birth to a hazel-nut and a worm, throws them away, and the nut grows into a bush from which a maiden appears and is wedded by a king.

The hazel-nut grows into a bush from which a maiden appears, and the pumpkin produces a boy.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXVI. / LXVII. / I XIX / NOTES ON THE TALES 499; lines 21970-22021 confidence: medium

In an Annam Chain tale, a girl drinks from a magical spring and gives birth to a son round as a coconut and covered with a coconut envelope.

In the Annam example, a girl drinks from a magical spring and gives birth to a coconut-enveloped son.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXVII. / I XIX / NOTES ON THE TALES 499 / LXXI.; lines 22023-22036 confidence: high

The note gives the literal translation “gave her stomach” and says there is apparently something miraculous in the conception because the child was not ordinary.

The note explicitly says the conception appears miraculous because the child was no ordinary one.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXXI I. / LXXIII. / NOTES ON THE TALES 501 / LXXIV.; lines 22104-22124 confidence: low

The note says the baby could hardly stop while the creditor was carrying him, and clarifies that the baby made the creditor stop and then got down.

The note says the baby made the creditor stop and then got down while the creditor was carrying him.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk MAJOR A. J. N. TREMEARNE / SECOND EDITION / OXFORD HOUSE / A. J. N. T.; lines 221-307 confidence: low

Chapter V contents include courtship, marriage, parentage, miraculous births, childbirth, parent-child relations, death and burial, and inheritance.

The contents for Chapter V include 'Miraculous Births' among other folk-lore topics.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk MIRACULOUS BIRTHS / FIG. 24. / FIG. 25. / INFANTICIDE 93; lines 5113-5197 confidence: medium

In a cited story, a woman gives birth to forty children; a rival wife kills them and substitutes puppies; the buried children become flowers, are eaten by a cow, re-borne by the cow, restored to the King, and their mother is taken from a fowl-pen and washed.

The passage summarizes births of forty and one hundred children at a time and concludes that these tales may show that any number above two was thought dangerous.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk MIRACULOUS BIRTHS / FIG. 24. / FIG. 25. / INFANTICIDE 93; lines 5113-5197 confidence: medium

Another story has a woman give birth to one hundred children; she and her husband run away and abandon them, and the mother's sister, their “Little Mother,” raises them.

In the hundred-child tale, the parents abandon the children and the mother's sister, called Little Mother, raises them.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NOTES ON BORI 537 / NOTES ON BORI 539 / HAUSA SUPERSTITIONS / THE KING OF CUNNING AND OF FOLK-LORE.; lines 23604-23739 confidence: medium

“Births, Miraculous, 90-92, 94, 499”

The index includes the entry “Births, Miraculous.”
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk SECRET (S. S.) ... 349 / MOUSE AND A CAKE (S. S.) ... 357 / DODO (M.) ... 359 / FATHER'S DEBTS (S. D.) ... 361; lines 748-772 confidence: medium

"71. THE WOMAN WHO BORE A CLAY POT ... 354"

One title describes a woman who bore a clay pot, and another describes offspring who were a mouse and a cake.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk SECRET (S. S.) ... 349 / MOUSE AND A CAKE (S. S.) ... 357 / DODO (M.) ... 359 / FATHER'S DEBTS (S. D.) ... 361; lines 748-772 confidence: medium

"74. THE PRECOCIOUS NEW-BABY SETTLES HIS FATHER'S DEBTS ... 361"

The title states that a precocious new baby settles his father's debts.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE PRECOCIOUS NEW-BABY 361 / FIG. 81. / FIG. 82. / FIG. 83.; lines 16076-16151 confidence: high

Title: 'The Precocious New-Baby Settles His Father's Debts.' A man goes away to borrow money; his pregnant wife gives birth after three days, and the son is laid on a bed.

The baby has just been born but speaks, negotiates with a creditor, proposes court action, travels for judgment, and addresses the King.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE BACHELOR 89 / MIRACULOUS BIRTHS / FIG. 24. / FIG. 25.; lines 5040-5110 confidence: high

A woman's body is partly corrupted and partly fresh and undecayed; the baby has been born and weaned, the body dissolves into dust, and the boy Alfa dan Marinna survives to old age at Katsena.

The passage explicitly appears under the heading of miraculous births and describes a child born and weaned from the fresh half of a woman's body.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE BACHELOR 89 / MIRACULOUS BIRTHS / FIG. 24. / FIG. 25.; lines 5040-5110 confidence: medium

The narrator calls the woman's cough becoming a child miraculous and compares it with the neighing of a horse carrying away a man.

The narrator explicitly calls the woman's cough becoming a child miraculous.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE BRAVE MOTHER AND THE COWARDLY FATHER. / THE BRAVE MOTHER 341 / THE FIGHTING RAM 343 / THE LUCKY FOUNDLING 345; lines 15400-15479 confidence: medium

The childless Man of Auzen and his wife travel to get a son, find a boy lying in the road with ants and dirt in his mouth, bathe him, remove the ants, and return home with him.

A childless man and his wife set out to get a son, find a boy abandoned or incapacitated on the road, cleanse him, and take him home as the son they sought.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE CLAY POT 355 / THE MOUSE AND THE CAKE 357 / THE WOMEN WHOSE OFFSPRING WERE A MOUSE AND / A CAKE.; lines 15945-15992 confidence: medium

A man had two wives; one bore a Mouse and the other a Cake. The Cake was kept in a cooking-pot and the Mouse near the door.

The two wives give birth to nonhuman offspring: a Mouse and a Cake.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE LAZY BOY / THE BOY WHO REFUSED TO WALK. / HAUSA SUPERSTITIONS / THE LAZY BOY 353; lines 15741-15823 confidence: high

The next tale begins with a woman without a son praying to God for a child even if it is a clay pot; God causes her to conceive, and after nine months she bears a big clay pot and places it with her crockery.

A childless woman prays for a child even if it is a clay pot; God causes conception, she bears a clay pot, and the son in the pot emerges.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE MENDER OF MEN 401 / THE MENDER OF MEN 403 / THE MENDER OF MEN 405 / THE PORCUPINE STEP-FATHER 407; lines 18030-18097 confidence: medium

An Old Woman’s coughs become Children; after she bears a whole city and dies, the Children also die, go to the next world, and ask her where their Father is.

The Old Woman’s coughs turn into Children, producing a whole city of Children.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WHITE-BREASTED CROW, 337 / THE WHITE-BREASTED CROW 339 / THE BRAVE MOTHER AND THE COWARDLY FATHER. / THE BRAVE MOTHER 341; lines 15247-15315 confidence: medium

Filani leave behind a pregnant She-Goat, who gives birth to a Ram at the foot of a tree; the Ram travels to distant pastures and returns to his Mother in one day.

A forgotten pregnant She-Goat gives birth to a Ram who travels great distances in one day, hears his captured Mother from afar, and declares his fighting power.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WOMAN WHO COULD NOT KEEP A SECRET. / THE LAZY BOY / THE BOY WHO REFUSED TO WALK. / HAUSA SUPERSTITIONS; lines 15683-15738 confidence: medium

A woman who had never given birth asks God for even a cripple or leper; God causes her to conceive, and she bears a son named Little Crab.

The woman has never given birth, prays to God for a child, and God causes her to conceive and bear a son.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk XLII. / XLIII. / NOTES ON THE TALES 481 / XL1V.; lines 21188-21240 confidence: medium

Solomon is said to have had a thousand wives, and the demon caused one hundred of them to conceive.

The Asbenawa are said to originate from children conceived through a demon or jinn and born after their mothers are expelled into the wilderness.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 3796-3890 confidence: medium

The old king and young queen are childless; the queen travels with twelve maids, reaches a vast uninhabited plain, becomes lost, and stops at a stone column where an armored horseman stands.

The king and queen begin childless; after the queen's encounter with the Master Spirit of the Steppes, the queen and twelve maids are each presented with a girl baby, and the princess has luminous eyes.
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Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 3796-3890 confidence: high

Ministers and senators say the Spirit of the Steppes has presented thirteen girl babies and ask that they be killed to avert destruction; the king orders all the babies thrown into the sea.

The ministers demand the death of the thirteen Spirit-given babies; the king orders them thrown into the sea, but the queen persuades him to leave them alive on a desert island.
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Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 3796-3890 confidence: medium

The queen and twelve maids are each presented with a girl baby. The babies' crying is heard as sweet warbling, and the little princess's eyes shine so brightly that the palace is lit up.

The princess's eyes shine brightly enough to light the palace, and she is distinguished from the twelve companion babies by a golden cradle.
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Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 3892-4013 confidence: medium

Sudolisu grows under the care of sun, dew, breezes, trees, stars, swans, and bees; her magical eyes and twelve companions are described, and her island becomes a city.

Sudolisu grows while the sun, dew, breezes, trees, stars, swans, and bees care for her, and she develops extraordinary beauty and magical eyes.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 4761-4865 confidence: high

The visitor vanishes and is identified as an angel of God; his stick rolls away when handled, leads the couple into a forest, and disappears near a shrub by a stream where they find a bird's nest with twelve eggs.

Twelve boys emerge from twelve eggs after a divine promise, and the event provides the couple with the children they lacked.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 4761-4865 confidence: medium

At the christening the youngest disappears, then comes out of the priest's cassock sleeves and says, "Never fear, dear parents, your beloved son will not perish"; he is named Niezguinek, meaning Imperishable.

The youngest boy disappears at christening, emerges from the priest's sleeve, speaks that he will not perish, and is named Niezguinek, meaning Imperishable.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 4761-4865 confidence: high

The twelve boys are extraordinary and develop rapidly; the youngest is a large, lively baby, and within twelve hours the children seem a year old.

The children mature at an accelerated rate, and Niezguinek is especially large and strong, performing farm labor equal to his eleven brothers.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4246-4353 confidence: medium

The brothers' parents mourn; masses, charity, and prayers are offered. When the queen gives money to a poor old man, he says God has taken pity and that she will be mother of an unmatched son; then he vanishes.

After the grieving queen gives money to a poor old man, he says that in return for her love and charity a message is given: God has taken pity and she will become mother of an unmatched son.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4355-4470 confidence: high

The queen repeats the old man's words; a week or two later God sends her an extraordinary son with falcon-like eyes, sable-like eyebrows, a right hand of pure gold, and majestic appearance.

The son is sent by God, is unlike an ordinary child, has a golden hand and animal-like features, speaks at three days old, and grows with unusual speed.
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Fairy Tales of the Slav Peasants and Herdsmen THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / KOVLAD / THE SOVEREIGN OF THE MINERAL KINGDOM / THE LOST CHILD; lines 1371-1486 confidence: medium

A rich nobleman and his wife are childless, pray daily in church for a son, and after long waiting God sends them what they desire.

The nobleman and wife are childless, pray daily for a son, and the narrator says God sends the desired child.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS.; lines 7137-7259 confidence: high

The old couple prays for a child; in the seventh year the Lord gives them seven sons, all named Simeon, who become orphans in their tenth year.

An aged couple prays over several years, and the Lord gives them seven sons in the seventh year.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / CHEKH MYTHS AND FOLK-TALES. / MAGYAR MYTHS AND FOLK-TALES. / INTRODUCTION.; lines 506-601 confidence: high

The widow returns to the Southern seas; a posthumous wonderful son is born to the late eldest brother, grows by days, and reaches full growth at three weeks before learning how his fathers died.

The hero is born after his father's death, grows to full size in three weeks, and sets out to avenge his fathers.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / CHEKH MYTHS AND FOLK-TALES. / MAGYAR MYTHS AND FOLK-TALES. / INTRODUCTION.; lines 603-697 confidence: high

Fialan, son of Fin MacCumhail, is cited as a Gaelic hero who at age three slew whole armies and their champion leaders.

Fialan performs martial feats at age three; the Shee an Gannon proceeds from birth to bride request within one day; Ivan Tsarevich begins a bride quest at nine days old.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 3722-3850 confidence: high

A Tsar and Tsaritsa have a son, Ivan Tsarevich; maidens cannot rock him to sleep, and the Tsar promises Peerless Beauty as bride, after which Ivan sleeps three days and three nights.

Ivan sleeps in repeated three-day intervals and, while only nine days old, asks for a blessing to go marry.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4336-4455 confidence: high

Vassilissa asks whether the serpent has a foe; he says it was fated at his birth that his foe would be Ivan Goroh, born from a pea, and the narrator says the jest came true.

The serpent says his fated foe will be Ivan Goroh, born from a pea, and the Tsaritsa later conceives after swallowing a pea with water.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4336-4455 confidence: high

The pea bursts and grows; the Tsaritsa gives birth to Ivan Goroh, who grows rapidly and becomes a mighty champion by ten, then learns of his missing sister and brothers.

Ivan grows not by the year but by the hour, and at ten years old is already a mighty champion.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT. / FOOTNOTES:; lines 12400-12539 confidence: medium

A Skazka variant has a man on whom a pike bestows supernatural power; he uses it to turn a Maiden princess into a mother.

The empowered man uses pike-given supernatural power to turn a Maiden princess into a mother, and the note compares this with formulaic fish-related magic.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6205-6305 confidence: high

Baba Yaga may appear as house-mother; a childless couple hatches forty-one boys from village eggs; the boys marry Baba Yaga's daughters; Baba Yaga plans to kill the sons-in-law, but after a clothing exchange her servants behead her daughters instead, and the youths put the heads on iron spikes.

Forty-one boys are born from forty-one eggs gathered from the village and placed under a hen by a childless couple.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6991-7100 confidence: high

A Chernigof variant begins with a childless old couple; the husband fells wood and makes a cradle, and the wife rocks a log while singing until it becomes a babe.

A childless couple places a log in a cradle; after rocking and song, the block becomes a babe.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12891-13036 confidence: high

A deserted child survives three years without food or drink while an angel accompanies him; he blesses the bridge-builder, and the Lord orders angels to release the rich moujik from hell.

The deserted child survives three years without eating or drinking, is accompanied by an angel, and prays effectively for the bridge-builder.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12891-13036 confidence: high

Ralston compares another Russian story: a childless merchant and wife pray for a child, feed the poor, distribute alms, build a bridge across swamps, and send Fedor to listen under it.

In the compared Russian story, a childless couple pray, give alms, build a bridge, and Holy Elders say they should receive a fortunate son whose words and desires the Lord will grant.
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Sixty Folk-Tales from Exclusively Slavonic Sources XIV.--RIGHT ALWAYS REMAINS RIGHT. / XV.--LITTLE RED HOOD. / XVI.--CUDGEL, BESTIR YOURSELF! / XVII.--PRINCE UNEXPECTED.; lines 3684-3777 confidence: low

The king and queen are childless after three years; the king leaves on an inspection journey, returns months later across a hot uninhabited plain, and his servants fail to find water.

The royal couple has no children for three years, but the king returns to find a newborn son who is explicitly framed as unexpected and later named Unexpected.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE. / XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS.; lines 7728-7819 confidence: medium

The man lacks sons, puppies, and foal; he leaves home, reaches a spring at dinner-time, and shares food with a traveller.

The man shares food with the traveller, receives an apple in return, and the apple instructions lead to the birth of sons and animal offspring.
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Sixty Folk-Tales from Exclusively Slavonic Sources XX.--THE PLAGUE-SWARM. / EASTERN SLAVONIANS. / XXI.--THE FROST, THE SUN, AND THE WIND. / XXII.--LITTLE ROLLING-PEA.; lines 4352-4449 confidence: high

The wife draws water, sees a rolling pea, calls it God's gift, eats it, later bears a boy, and the boy grows and learns unusually fast.

The wife eats a rolling pea she regards as God's gift and later bears a boy who grows and learns at extraordinary speed.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXV.--THE GOOD CHILDREN. / XXVI.--THE DEVIL AND THE GIPSY. / XXVII.--GOD AND THE DEVIL. / XXVIII.--THE BEAUTIFUL DAMSEL AND THE WICKED OLD WOMAN.; lines 5069-5131 confidence: medium

A man and wife in a woodland cottage have no children, go on pilgrimage to beseech God for a child, and God gives them a daughter.

The couple, initially childless, goes on pilgrimage to beseech God, and God gives them a daughter.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXV.--THE GOOD CHILDREN. / XXVI.--THE DEVIL AND THE GIPSY. / XXVII.--GOD AND THE DEVIL. / XXVIII.--THE BEAUTIFUL DAMSEL AND THE WICKED OLD WOMAN.; lines 5069-5131 confidence: high

The prince's attendant asks for water and reports: "when she weeps, pearls roll down; and when she smiles, all manner of flowers bloom"; the prince then sees the same marvels.

The girl's crying produces pearls and her smiling produces blooming flowers; the pearl-production continues after she is hidden in the cavern.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXI.--TRANSMIGRATION OF THE SOUL. / XXXII.--THE WIZARD. / XXXIII.--THE LIME-TREE. / XXXIV.--ILYA OF MUROM AND NIGHTINGALE THE ROBBER.; lines 5427-5524 confidence: medium

Ilya Murometz, only child of Ivan Timofeewitch, sits for thirty years, then walks, gains vast strength, arms himself, saddles a heroic horse, asks his parents' blessing to go to Kiev, and receives injunctions not to shed Christian blood causelessly.

Ilya is an only child who sits for thirty years, then begins walking firmly, becomes aware of vast strength, and equips himself as a warrior.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXIV.--ILYA OF MUROM AND NIGHTINGALE THE ROBBER. / SOUTHERN SLAVONIANS. / XXXV.--THE LORD GOD AS AN OLD MAN. / XXXVI.--BULGARIAN HOSPITALITY.; lines 5717-5784 confidence: high

The husband says all given by the Lord is the guest's, steals the child while the wife is occupied, kills him, places him whole in the frying-pan, shuts him in the oven, and returns to speak cheerfully with the old man.

After being killed and put in the oven, the child appears alive, well, gold, bright, crowned, armed, and holding blessing and grain.
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The Epic Songs of Russia APPENDIX. / INTR OD VCTION. 1 9 / THE ELDER HEROES. / VOLGA VSESLAVICH THE -WIZARD.; lines 909-1073 confidence: high

At an hour and a half old, Volga tells his mother not to swathe him in bands but to put him in steel mail, set a gold helm on him, and put a heavy lead mace in his right hand.

Volga speaks at an hour and a half old and asks for mail, helm, and mace rather than infant bindings.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 9743-9907 confidence: medium

At seven years old Vasily is sent to learn reading and writing, succeeds, and becomes an unequaled church singer in Novgorod.

Vasily is still a child when his touch and rough play tear away limbs, turn heads, and leave other children as if dead.
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The Epic Songs of Russia INTR OD VCTION. 1 9 / THE ELDER HEROES. / VOLGA VSESLAVICH THE -WIZARD. / THE CYCLE OF VLADIMIR, OR OF KIEF.; lines 2173-2261 confidence: high

Nastasya describes the child: silver legs to the knee, gold arms to the elbow, the red sun on his brow, stars on his crown, and the moon behind his head.

Nastasya describes a son with silver and gold limbs and sun, stars, and moon on his head; the passage says the son was as described.
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The Epic Songs of Russia VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD. / APPENDIX. / THE ALAT7R STONE. / VOLGA VSESLAVICH.; lines 10809-10876 confidence: high

Volga's birth is accompanied by signs and wonders; the passage compares them to omens before Vishnu's incarnation, Indra's birth, marvellously born heroes, and legends around Alexander of Macedon.

The passage explicitly says signs and wonders accompany Volga's birth and compares these to omens before divine or heroic births.
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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

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 CHARACTERS / MYTHS OF THE MODOCS 127 / WUS KUMUSH AND TSMUK / CHARACTERS; lines 6716-6818 confidence: medium

The next day Tsmuk's daughter has a child like any child except with fox ears; she cries and says she fears her father or brothers will kill the baby.

The next day Tsmuk's daughter has a child who is normal except for fox ears, and the child is later described as bright, beautiful, and rainbow-like.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 75 / WIND AND THUNDER / CHARACTERS; lines 4314-4386 confidence: medium

Each woman has a little boy. The children are rubbed with ashes, and they grow fast.

The children are rubbed with ashes and grow fast.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 97 / MYTHS OF THE MODOCS 99 / MYTHS OF THE MODOCS 101; lines 5401-5511 confidence: high

The little boy can walk at four days old; on the fifth day the elder boy cries while wondering who killed his father and mother, which his grandmother has not told him.

The little boy can walk when four days old and soon plays with his elder brother.
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Myths of the Modocs MYTHS OF THE MODOCS / CHARACTERS / MYTHS OF THE MODOCS 3 / MYTHS OF THE MODOCS 5; lines 717-817 confidence: medium

At sunrise Latkakawas gives birth to a wonderfully beautiful boy, straps him to a board on her back, and goes to Kumush’s sweat-house.

The child is born at sunrise, calmed by a specific name, identified through the disk’s fatherhood, hidden in Kumush’s knee as a boil, and brought out by old women who see bright hair.
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Myths of the Modocs MYTHS OF THE MODOCS 127 / WUS KUMUSH AND TSMUK / CHARACTERS / MYTHS OF THE MODOCS 131; lines 6821-6918 confidence: medium

Wus hears Tsmuk from far away, becomes angry, and wishes the baby to turn into a little fox covered with hair.

Wus's child is transformed into a fox-like baby, rejected by Tsmuk, thrown outside, and linked by the mother to possible death if harmed.
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Myths of the Modocs MYTHS OF THE MODOCS 13 / MYTHS OF THE MODOCS 15 / THE FIVE BROTHERS OF LATKAKAWAS / CHARACTERS; lines 1308-1446 confidence: high

Gaukos refuses to go to the village, asks Lisgaga to tie his blanket around his waist, says he will go to the mountain ponds, and says he will come back.

Gaukos is called a little fellow, then grows with every step and becomes as large as a full-grown man after crossing a ravine.
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Myths of the Modocs MYTHS OF THE MODOCS 135 / MYTHS OF THE MODOCS 137 / MYTHS OF THE MODOCS 139 / MYTHS OF THE MODOCS 141; lines 7349-7451 confidence: high

Natcaktcokaskit has two children, a boy and a girl; she washes them, takes ashes from the fire, rubs them, and they grow quickly until soon running around.

Natcaktcokaskit bears an initial boy and girl, later has children every few days always two at a time, and the children grow very fast after washing and ash-rubbing.
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Myths of the Modocs MYTHS OF THE MODOCS 151 / YAHYAHAAS / CHARACTERS / MYTHS OF THE MODOCS 155; lines 8057-8159 confidence: medium

The little boy says, "I want to die with my uncles" and asks: "Paint me with red paint right in the center of my head, where my thoughts come in and teach me."

The little boy asks for head paint connected with thought, tells the people to follow him, identifies the killing-place, sees Yahyahaas before others can, and sees the dead men under the lake surface.
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Myths of the Modocs MYTHS OF THE MODOCS 215 / MYTHS OF THE MODOCS 217 / CHARACTERS / MYTHS OP THE MODOCS 221; lines 11389-11484 confidence: medium

The young man stays in the house for a whole year. Lok Snewedjas has a little boy and rubs him with red paint at birth and three times each day, making him grow fast.

Lok Snewedjas rubs the newborn boy with red paint three times daily, and the passage says this makes the child grow fast.
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Myths of the Modocs MYTHS OF THE MODOCS 301 / MYTHS OF THE MODOCS 303 / MYTHS OF THE MODOCS 305 / MYTHS OF THE MODOCS 307; lines 16051-16147 confidence: high

The next morning Maidikdak's daughter has a little boy, and he grows fast and soon runs around.

Maidikdak's daughter has a little boy who grows fast and soon runs around.
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Myths of the Modocs MYTHS OF THE MODOCS 373 / A MEDICINE STORY. NUMBER II / MYTHS OF THE MODOCS 375 / A SKOKS STORY; lines 19225-19273 confidence: medium

A little boy grows fast, is called a great kiuks, and describes the Skoks who wakes him from dreams as having fire-like red eyes, long nails, hot ashes for paint, and black and red tears.

The boy grows fast, is called a great kiuks, and describes the Skoks who awakens him from dreams.
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Myths of the Modocs MYTHS OP THE MODOCS 247 / FROG STEALS DEER'S BABY / CHARACTERS / MYTHS OF THE MODOCS 251; lines 13011-13115 confidence: medium

Tsiwididik tells Swaia that Kowe is not his mother, that she stole him as a baby, that his parents mourned and searched, and that he should not shoot two deer together because they may be his parents.

Tsiwididik tells Swaia to grow fast and become strong; Swaia then grows fast, wins wealth through gambling, and leaves at night.
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Myths of the Modocs THE STAR BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 97 / MYTHS OF THE MODOCS 99; lines 5300-5398 confidence: high

“The grandmother pressed them together with her hands, and they became one. She was glad and called the child Weahjukewas. She made a hole in the ground and hid him.”

The child is hidden underground and grows larger and stronger after repeated ash and deer-fat rubbing and appeals to earth, mountains, springs, and trees.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1138-1289 confidence: medium

Kokwé'la is described as a transformer and the son of hog-fennel, a plant important in lower Fraser River ceremonies; the author says he has found no analogue of this legend among neighboring tribes.

Kokwé'la is described as a transformer and as the son of hog-fennel.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1138-1289 confidence: medium

The beginning of the Coyote story of Nui'ksEntem is summarized as telling how Coyote made boys out of clay, gum, and stone.

The Coyote story is summarized as beginning with Coyote making boys out of clay, gum, and stone.
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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: medium

The passage says the transformer legend appears clearly in Raven tales of the Tlingit and Tsimshian; a chief’s wife is killed and buried, gives birth after death, and the child is found and raised by a chief.

The Raven tale begins with a child born after the mother’s death, and later Raven is born again after entering a woman in transformed hemlock-spike form.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7798-7897 confidence: medium

Coyote makes a boy of gum, a boy of clay, and a boy of quartz; only the quartz boy withstands both heat and water.

Coyote creates boys from different materials, and the quartz boy succeeds by withstanding heat and water.
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Traditions of the Thompson River Indians of British Columbia THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 5252-5380 confidence: medium

Ntci'mka washes the boy with fir branches so he grows quickly, later washes, sweats, and trains him until he is full-grown and perfect in magic, then gives him four necklaces of eagle feathers, two kinds of hawk feathers, and rattlesnake skin, with instructions to wait for pipe smoke.

The boy grows prodigiously through nightly washing with fir branches and soon becomes a full-grown man with complete magical knowledge.
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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 1828-1932 confidence: medium

Coyote, alone and desiring a son, transforms clay into a boy, forbids washing during training, and the boy melts away after entering water.

Coyote creates sons from clay, tree gum, and white stone; their success or failure is determined by training rules and exposure to water or sun.
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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 2119-2223 confidence: high

Two old women find the board at their fish-dam, make it into a dish, throw it into the fire after fish vanish from it, and pull a boy from the fire who grows rapidly and is disobedient.

The board is made into a dish; when the dish is thrown into the fire, an infant cries from the fire and is pulled out as a boy who grows rapidly.
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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 2584-2708 confidence: high

A son is born and cries for his grandmother. The husbands tell the women to visit her, warn them to take the rough red trail rather than the smooth bird-down trail leading to dead people, monsters, and mysterious people, and keep the dogs to aid them if they cry for help.

The infant boy cries for his grandmother, asks to be killed first, prevents the kettle from boiling, comes to life again, opens an escape hole, and later slows the Cannibal by softening the tree.
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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 2711-2807 confidence: medium

Coyote, in an underground lodge, wants the sisters as wives, makes cold weather, builds a fire for them, offers food called fat, and the younger sister becomes pregnant after eating it.

The younger sister becomes pregnant immediately after eating food offered by Coyote despite the elder sister's warning.
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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 2711-2807 confidence: high

Lynx, described as handsome, makes a hole in the roof above the girl's bed and spits onto her navel, making her pregnant; she denies knowing a man, is disbelieved, gives birth to a boy, and no one knows the father.

Lynx's spittle falls onto the guarded girl's navel and makes her pregnant; she gives birth to a boy without knowing a man.
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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 3339-3441 confidence: medium

A rejected woman marries the root Kokwé'la, bears a son, and later confirms to him that Kokwé'la was his father after other boys shame him for that parentage.

The boy is born after his mother marries the root Kokwé'la, is shamed for being Kokwé'la's offspring, and then leaves for the mountains.
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Traditions of the Thompson River Indians of British Columbia XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER; lines 6066-6171 confidence: high

The passage sets the story in the time when the earth was being shaped; a Lillooet maiden has intercourse with the Kokwe'la food root, becomes pregnant, and bears Tsu'ntia, who becomes renowned and gifted in magic.

Tsu'ntia is conceived when an unmarried maiden has intercourse with the Kokwe'la root, and he later becomes renowned for magic.
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Traditions of the Thompson River Indians of British Columbia XXVI. THE WAR OF THE FISHES WITH THE OKANAGON. / XXVII. TCISKI'KIK. / XXVIII. THE ANTS AND THE TWO BROTHERS. / XXIX. AQ.; lines 8506-8554 confidence: medium

Ntci’mka steals a boy, carries him on his back, makes him grow by washing him with fir branches, and gives him four necklaces of eagle feathers, hawk feathers, and rattlesnake skin.

Ntci’mka makes the stolen boy grow prodigiously by washing him with fir branches before sending him against the Cannibal.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7908-8025 confidence: high

First-Blush-of-Morning bears two boys fastened together. The young man scratches a little hole and looks down to the world below, seeing his sister and all the people mourning and men bringing bundles of bones; he cries and lies on the bed five days and nights.

First-Blush-of-Morning bears two boys fastened together; they move and shoot as one and later become celestial shadows.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 8027-8151 confidence: high

The younger boy talks like an old man when not more than a year old, tells of what had been and would be, and has a large stomach that sounds like a bell when punched; the elder boy is described as stupid.

The younger boy talks like an old man before or around one year old, tells of past and future, and sees events across the world.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1380-1519 confidence: medium

Five wolves, Coyote, and Skunk kill Salmon, seize his wife, and eat him; one egg drops, rain loosens it, it moves to the Great River, and grows into a strong Salmon.

After Salmon is killed and eaten, one egg survives, travels by water, grows into a strong Salmon, and seeks those who killed his father.
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greek roman

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 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 MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3746-3817 confidence: high

Hermes is the son of Zeus and Maia, the eldest and most beautiful of the seven Pleiades, and is born in a cave of Mount Cyllene in Arcadia.

Only hours after birth, Hermes leaves his cave, steals cattle, invents and plays the lyre, and uses deception to avoid detection.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3746-3817 confidence: medium

Hermes is son of Zeus and Maia, born in a cave of Mount Cyllene in Arcadia; as a babe he leaves the cave to steal oxen belonging to Apollo, who is feeding Admetus’s flocks.

Hermes displays extraordinary cunning within hours of birth, leaves his cradle, invents a musical instrument, and steals cattle.
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Myths and Legends of Ancient Greece and Rome OEDIPUS. / THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE.; lines 9018-9107 confidence: high

Calirrhoe prays to Zeus that her infant sons may immediately grow to manhood and avenge Alcmaeon; Zeus hears her, and the children become bearded men with strength, courage, and desire for revenge.

Zeus grants Calirrhoe's prayer that her infant sons immediately become men capable of avenging Alcmaeon's death.
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Myths and Legends of Ancient Greece and Rome OEDIPUS. / THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE.; lines 9018-9107 confidence: high

Calirrhoe asks Zeus that her infant sons immediately become men and avenge Alcmaeon; Zeus grants the prayer, and the children become bearded, strong, courageous men seeking revenge.

Calirrhoe's infant sons become bearded men in answer to Zeus and immediately avenge their father's death.
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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

Rhea consults Uranus and Gaea, wraps a stone in baby-clothes, and Cronus swallows it without noticing the deception.

Zeus is saved by a stone-substitution, sent secretly to Crete, hidden in a cave, nourished by special helpers, and grows rapidly in power and wisdom.
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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: high

Zeus is secretly sent to Crete, where Amalthea gives him milk, the Melissae feed him honey, and eagles and doves bring nectar and ambrosia.

Zeus is nourished by Amalthea's milk, the Melissae's honey, and nectar and ambrosia brought by eagles and doves while hidden in Crete.
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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 is concealed in a cave in Mount Ida, and the Curetes beat shields at the entrance to hide his cries and repel intruders.

The infant Zeus is concealed in a cave on Mount Ida, protected by the Curetes' shield-noise, and later becomes supreme god.
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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

Cronus wounds Uranus; blood from the wound falls on the earth and produces a race of monstrous beings also called Giants.

A race of monstrous beings called Giants springs from Uranus's blood when it falls upon the earth.
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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

Zeus appears to Antiope in the form of a satyr; Antiope is identified as daughter of Nicteus, king of Thebes.

Amphion and Zethus are twin sons of Antiope and Zeus, exposed on Mount Cithaeron and saved 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 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 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.

After Zeus swallows Metis, Hephaestus opens Zeus's head and Athene springs out fully armed as goddess of Armed Resistance and Wisdom.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high

Zeus has violent head pains; Hephaestus opens his head with an axe; Athene emerges with a martial shout, fully armoured, as goddess of Armed Resistance and Wisdom.

Athene springs from Zeus's opened head with a martial shout, fully armed, after Hephaestus uses an axe.
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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

Hera sends two venomous snakes into Alcmene's chamber; the infant Heracles strangles them, and Amphitryon consults Tiresias, who identifies divine origin and foretells a great future.

The infant Heracles strangles two venomous snakes sent into his chamber by Hera.
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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

Alcmene fears Hera's hatred and has a servant expose the newborn Heracles in a field, trusting that Zeus's divine offspring will receive protection.

Heracles is exposed as an infant, then survives Hera's hostility and kills two snakes while still in the cradle.
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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: medium

Hecuba dreams she gives birth to a flaming brand; Aesacus interprets this as foretelling a son who will destroy Troy; Paris is exposed on Mount Ida but found and reared by shepherds.

Before Paris's birth a dream is interpreted as foretelling destruction; the newborn is exposed to prevent the prophecy but survives through shepherds.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: high

Themis wraps Apollo in swaddling clothes, feeds him nectar and ambrosia, and he immediately breaks his bands and appears as a full-grown youth of divine strength and beauty.

After being fed nectar and ambrosia, Apollo breaks his infant bands and appears as a full-grown youth of divine strength and beauty.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: high

Leto is driven from Delos by Hera’s persecution and leaves Apollo with Themis, who wraps and feeds him nectar and ambrosia; Apollo then breaks his bonds and appears full-grown.

The newborn Apollo, after receiving nectar and ambrosia, bursts his swaddling bonds and becomes a full-grown divine youth.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 confidence: high

Acrisius hears the child, discovers Danae's union with Zeus, orders mother and child placed in a chest and thrown into the sea; Zeus has Poseidon calm the water and the chest reaches Seriphus, where Dictys rescues them.

Danae and Perseus are placed in a chest and thrown into the sea, but divine intervention allows them to float safely to Seriphus.
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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 6834-6902 confidence: medium

Through Apollo's intervention, the Delphic priestess appears, explains the true relationship between Creusa and Ion, and produces infant charms and the wicker basket that conveyed him to Delphi.

Ion's kinship with Creusa is established by charms found on him as an infant and a wicker basket that conveyed him to Delphi, followed by disclosure of divine origin.
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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: medium

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.

The child Dionysus survives the flames that kill Semele because Zeus snatches him away.
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finnish karelian

Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium

Ainue-lake is the lake into which the Fire-child falls; Fire-Child is a synonym of Panu; Panu is born from Ukko's sword.

Panu is the Fire-Child born from Ukko's sword, and the Fire-child falls into a lake.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: high

Fire-Child is a synonym of Panu; Panu is the Fire-Child born from the sword of Ukko.

Panu is described as the Fire-Child born from the sword of Ukko.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 338-431 confidence: medium

The Sun tells Virgin Mariatta where her golden infant is hidden: “Hidden to his belt in water, / Hidden in the reeds and rushes.”

The Sun tells Mariatta where her golden holy infant is hidden in water and reeds after other heavenly bodies refuse.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 338-431 confidence: medium

The Sun brings light and life to Northland and sometimes gives information; after the Star and Moon refuse, the Sun tells Virgin Mariatta where her golden infant or holy babe lies hidden in water among reeds and rushes.

The Sun tells Virgin Mariatta where her golden infant or holy babe lies hidden in water and reeds.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: low

Wirokannas, a green-robed Priest of the Forest associated with cereals, leaves his usual sphere to baptize the infant son of Virgin Mariatta and later fails when attempting to slay the Finnish Taurus.

Wirokannas leaves his presidency over cereals to baptize the infant son of the Virgin Mariatta.
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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: medium

Finnish giants are described as cunning and ferocious; Soini/Kullervo tears swaddling clothes at three days old, kills a nursed child, burns a cradle, builds an earth-to-heaven fence of pine trees and serpents, and changes cattle into wolves and bears to destroy his mistress.

Soini at three days old tears his swaddling clothes and later displays superhuman destructive capacities.
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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 passage describes Finnish giants through Soini/Kullervo: as a three-day-old he tears swaddling clothes; later he kills an infant and burns its cradle, builds an earth-to-heaven fence from pine-trees and serpents, and changes cattle to wolves and bears to avenge his broken keepsake knife.

Soini/Kullervo tears his swaddling clothes at three days old and later performs violent and impossible feats.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17416-17614 confidence: high

A boy is born in magic of the virgin Untamala; the mother names him Kullervo, and Untamo calls him Pearl of Combat; he is called fatherless and a magic infant.

Kullervo is born in magic of a virgin mother, called fatherless and a magic infant, and displays extraordinary power.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17416-17614 confidence: high

At three months, the boy says he will avenge Kalervo and his people; Untamoinen says a new Kalervo grows in him and threatens destruction to Untamo's tribe.

At three months, Kullervo speaks and vows revenge for Kalervo and his people.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17416-17614 confidence: medium

Untamoinen's people counsel how to kill the magic infant; they fasten him in a basket and lower him among reeds and rushes into deep waters.

The infant is sealed in a willow basket and lowered into deep water to die, but is later found alive on a billow.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17416-17614 confidence: medium

Untamoinen orders a pyre made from brushwood, birch, pine, bark, and oak; the boy is set on the summit and the pile burns for three days.

Untamoinen orders a large pyre to cremate Kullervo, and the child is placed on the burning pile.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17616-17811 confidence: medium

Untamo's heralds inspect the pyre and find young Kullervo sitting on embers, raking coals with a copper rod; his hair and ringlets are not burned.

Kullervo is a young boy repeatedly subjected to lethal trials, yet remains unburned, survives hanging, and is declared unable to die by water, fire, or crucifixion.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17813-17992 confidence: medium

Untamoinen inspects Kullervo's threshing, finds the grain and straw ruined, angrily calls Kullervo a failed worker whose work is spoiled by witchcraft, and says he will sell him to Ilmarinen.

Kullervo is called a magic son and purchased slave; after his work is judged destructive, Untamoinen sells him to Ilmarinen.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22462-22653 confidence: high

Lowyatar is described as the blind daughter of Tuoni, a Death-land woman and source of evils and plagues; she lies by the wayside turned toward stormy eastern winds.

Lowyatar, source of evils and plagues, is impregnated by the East-wind, suffers in pregnancy and labor, and goes to Pohyola to leave her evil offspring.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22462-22653 confidence: high

Lowyatar is introduced as blind daughter of Tuoni, wicked Death-land woman, source of evils and plagues; she makes a couch by the wayside and turns toward storm winds.

Lowyatar, source of evils and plagues, becomes heavy-laden through the East-wind's impregnation and seeks to lay down evil children or offspring.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: high

"Honey-paw was born in ether, / In the regions of the Moon-land"; Wainamoinen denies an ignoble birth and places Otso's birth with Otava and the daughters of creation.

Otso is said to be born in ether, Moon-land, on Otava, with the daughters of creation, and later rocked to life as a tender baby.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23372-23562 confidence: medium

Ukko, first of creators, wonders at the darkness, walks to the border of the cloudlets seeking moonlight and sunshine, and strikes lightning and flames from his golden fire-sword into the upper heavens and ether.

Ukko strikes fire from his sword, stores it in a precious box, and has it rocked by a virgin so it might become a new moon and second sun; the fire is called a Fire-child.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24721-24921 confidence: high

“I shall bear a noble hero, / I shall bear a son immortal, / Who will rule among the mighty, / Rule the ancient Wainamoinen.”

Mariatta says her unborn son will be a noble hero and immortal son who will rule among the mighty and rule Wainamoinen.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24721-24921 confidence: high

The caller is not a serpent or lizard but a mountain-berry, which asks the virgin to pluck it and take it to her bosom before a snail or black-worm eats it.

A virgin shepherd-maid takes a speaking berry onto her tongue; it settles in her bosom, and the passage says she becomes impregnate and later speaks of bearing an immortal heroic son.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24721-24921 confidence: medium

Mariatta denies dishonor and says she will bear a noble hero and immortal son who will rule among the mighty and rule ancient Wainamoinen.

Mariatta declares that she will bear a noble hero and immortal son who will rule among the mighty and rule ancient Wainamoinen.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 confidence: high

Piltti asks assistance for Mariatta; the wife of old Ruotus refuses lodging, saying chambers and bath-rooms are occupied and naming the mount of fire, forest stable, and manger of the flaming horse of Hisi as the fitting birth-place.

Mariatta is repeatedly called a virgin-mother; after refusal of lodging she gives birth to a holy child in a woodland manger.
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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 JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 confidence: medium

Mariatta asks the silver Sun where her holy child is hidden; the Sun says the child created it, made the Moon and Stars attend it, and reveals the child is hidden to the belt in water among reeds and rushes.

The sun says the holy child is hidden to his belt in water among reeds and rushes, where Mariatta then finds him.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 confidence: high

Mariatta asks the Star where her holy babe is hidden; the Star says it would not tell if it knew, because the child created it and set it to watch and shine in the darkness.

The Star, Moon, and Sun each attribute their creation or ordering to Mariatta’s child, and the child later grows in beauty, strength, light, and wisdom.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 25117-25220 confidence: high

The two-week-old child answers Wainamoinen, calls his judgment false, and recalls that Wainamoinen was not punished for earlier wrongs involving a brother and Aino's death in the sea.

The child, only two weeks old, speaks in formal rebuke of Wainamoinen's judgment.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 25117-25220 confidence: high

Wirokannas calls Wainamoinen, the eternal wisdom-singer, to inspect the infant-wonder and report whether he is good or evil.

The infant is called an infant-wonder and speaks authoritatively at only two weeks old, rebuking Wainamoinen's judgment.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1319-1499 confidence: medium

The passage says islands, ocean rocks, sky pillars, fields, forests, colored stones, and established rocks were created, but Wainamoinen had not yet seen sun or moon and remained undelivered.

Wainamoinen, already named as an old and trusty singer, remains unborn for thirty summers and winters in a dark prison and prays for release into light and land.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1319-1499 confidence: medium

Islands, ocean rocks, sky pillars, fields, forests, and colored stones are created, but the singer Wainamoinen has not yet seen sunlight or moonlight and remains undelivered.

Wainamoinen remains unborn for thirty summers and thirty winters in darkness on the waters and prays to celestial powers to bring him out to the islands and open air.
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tongan

Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1526-1633 confidence: medium

Takalaua’s wife Vae is born with a head like a pigeon’s head; her parents, Leasinga and Leamata, abandon her at Ata while sailing to Haapai.

Vae is born with a head like a pigeon’s, abandoned by fearful parents, and found by Ahe in a moving tapa-covered bundle.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1635-1715 confidence: medium

Vae is brought to Mua as wife of Tui Tonga Takalaua and bears five sons: Kauulufonuafekai, Moungamotua, Melinoatonga, Lotauai, and Latutoevave; Latutoevave is said to have talked from his mother's womb.

The passage names the sons of Vae and Tui Tonga Takalaua and includes the unusual detail that Latutoevave spoke from the womb.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1635-1715 confidence: high

Vae is brought to Mua as wife of Tui Tonga Takalaua and bears five sons: Kauulufonuafekai, Moungamotua, Melinoatonga, Lotauai, and Latutoevave; Latutoevave is said to have talked from his mother's womb.

Latutoevave is directly described as talking from his mother's womb.
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Tongan Myths and Tales DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION; lines 9313-9422 confidence: high

Tutula tells them to bring Hikuleo’s treasure yam; Faimalie cooks and eats it, and the passage says this caused her to become pregnant.

Faimalie cooks and eats Hikuleo’s treasure yam; the passage says this caused pregnancy, and she gives birth to a yam.
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Tongan Myths and Tales HINA AND SINILAU123 / SINILAU AT THE ISLE OF SWEET BLOSSOMS124 / SINILAU AND THE ALBINOS125 / SINILAU AND THE ORIGIN OF WESTERN POLYNESIAN KINGS127; lines 10643-10731 confidence: high

Mulikivaito bears a fat lizard first; the lizard eats a later boy; the lizard is thrown to earth; Mulikivaito then bears children until there are twelve.

Mulikivaito first gives birth to a fat lizard, a nonhuman child who later becomes central to the narrative.
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Tongan Myths and Tales HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123 / SINILAU AT THE ISLE OF SWEET BLOSSOMS124; lines 10485-10566 confidence: high

A couple repeatedly wishes for a child; the woman gives birth to a stone, hides it, gives it to her husband to kiss, and the stone is placed in a house corner and grows.

A long-childless woman gives birth to a stone that grows, and Tokelauhakotaha later states that her mother was a stone.
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Tongan Myths and Tales KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106 / THE EXPLANATION; lines 8267-8349 confidence: high

At Samoa a whale kept as a plaything is caught, cut up, and its shoulder hung in a loft; Sinilau’s wife swallows the shoulder, becomes pregnant, and gives birth to twin whales, Tonga and Tunungatofuaa.

Sinilau’s wife swallows a whale shoulder, becomes pregnant, and gives birth to twin whales named Tonga and Tunungatofuaa.
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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

In variant 93, a young woman of Felemea, Uiha Island, admires the early morning sun, stands naked on an eastern rock in its rays, becomes pregnant, and gives birth to a beautiful boy named Sisimatailaa.

Two variants state that a woman becomes pregnant after bodily exposure to the sun and gives birth to Sisimatailaa.
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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 variant says a woman on Kelefesia often fishes while facing west and stooping with her back to the sun; she becomes pregnant to the sun and bears Sisimatailaa.

The variant says a woman becomes pregnant to the sun and bears Sisimatailaa.
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Tongan Myths and Tales PUNGAIX)TOHOA AND MUNIMATAHAE100 / KOE EAKAMATALA / THE EXPLANATION / KOE LAVE O MUNIMATAMAHAE; lines 7299-7403 confidence: medium

A vessel near reef Fahamofaha has no food; a pregnant woman is cut up; Muni is thrown into the ocean, escapes a shark, and drifts to Lofanga island.

Muni is thrown into the ocean, avoids a shark, drifts to Lofanga, and is adopted by a man and wife who raise him.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI / PUNGAIX)TOHOA AND MUNIMATAHAE100; lines 6410-6503 confidence: high

The woman's viscera and unborn child are removed and thrown into the sea; the child is alive, and the mass floats by tide and wind to Lofanga, landing at the beach named Muni.

The child remains alive after the pregnant mother is killed, is removed with her viscera, cast into the sea, floats to land, is found by an old couple, and grows into an exceptionally strong boy.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI / PUNGAIX)TOHOA AND MUNIMATAHAE100; lines 6505-6604 confidence: medium

Munimatamahae gathers hibiscus bark for rope, gets coconut leaves, breaks leaves and trunk by hand rather than with tools, and completes their part of the net alone.

Muni is described as a boy in the household and completes the net, fence, boat, and boat-house work by himself, including breaking or uprooting trees by hand.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI / PUNGAIX)TOHOA AND MUNIMATAHAE100; lines 6606-6707 confidence: high

The old man and woman say Muni's mother came from Tonga while expecting him, was killed, baked, and eaten on the boat, and that he was cast into the sea in her viscera, drifted to the beach, was found and fed by them, and lived. They say his father is alive in Hihifo and direct him to follow a rail; they also mention Pungalotohoa as a cannibal chief.

Muni's foster parents say his pregnant mother was killed and eaten, that he was thrown into the sea in her viscera, drifted to shore, was found and fed, and lived.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI / PUNGAIX)TOHOA AND MUNIMATAHAE100; lines 6709-6992 confidence: high

After the vessel sails one night and reaches a reef, a storm comes; an order is given to seek food from the smaller canoe, a woman is brought and cut up, she is pregnant, Muni is thrown into the ocean, is not eaten by a shark, and drifts ashore at Lofanga.

Muni is cast into the ocean from a pregnant woman, is not eaten by a shark, drifts ashore, and is adopted by a fishing couple, later growing enormous.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN92 / SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI; lines 6370-6407 confidence: medium

Kae gives birth at the foot of a ngahu tree; the vessel chief says the child should be abandoned and throws the baby boy into the sea.

The baby boy is thrown into the sea, borne by waves to a reef, and recovered by Sinilau.
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Tongan Myths and Tales STORIES ABOUT MUNI / PUNGAIX)TOHOA AND MUNIMATAHAE100 / KOE EAKAMATALA / THE EXPLANATION; lines 7030-7187 confidence: high

Motukuveevalu’s wife boards a vessel toward foreign lands; with no food near two Haapai reefs, the starving voyagers kill the pregnant woman and throw the child into the sea.

The child is thrown into the sea after his pregnant mother is killed, drifts to Lofanga, is found alive, adopted, named Muni, and later grows strong.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 9204-9311 confidence: high

Tutula makes signs to Fai and asks that the kanokato yam be brought to look at; when it is brought, it is taken and swallowed, and pregnancy follows.

A yam is brought and swallowed; immediately afterward pregnancy is mentioned, and Long Fai later gives birth to a kahokaho yam.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 9204-9311 confidence: high

The travelers go to the big masikoka tree, where Long Fai gives birth; the offspring is a kahokaho yam with a big head.

The born kahokaho yam is called a child for adoption, described as a big white yam, and connected with instructions for care and sacredness.
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Tongan Myths and Tales THE ADVENTURES OF LONGOPOA AND KAE 104 / KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106; lines 7687-8092 confidence: high

A whale shoulder is hung in the house loft; the adopted daughter of Sinilau's father's sister swallows it, becomes pregnant, and gives birth to twin whales, Tonga and Tununga-tofuaa.

A woman swallows a whale shoulder, becomes pregnant, and gives birth to named whale twins.
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Tongan Myths and Tales THE ORIGIN OF LOTUMA ISLAND75 / THE ORIGIN OF FEATURES OF TONGATABU EAGOON / KOE FUA : KOE LAVE MHI METFVAE / THE ORIGIN OF THE ROCKS TEUHIE AND KALOAFU79; lines 5283-5333 confidence: medium

A Tungua girl becomes pregnant; when questioned by her parents, she says she knows nothing of the cause and has been visited by no man.

The Tungua girl says she knows no cause and no man visited her; the people say the father must have come from Pulotu, the world of the departed.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5481-5573 confidence: high

A huge female lizard living nearby swallows the discarded coconut husk and later gives birth to human-appearing twins named Maafu Toka and Maafu Lele.

A female lizard swallows Maafu's discarded coconut husk and gives birth to twin boys who appear human.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5576-5671 confidence: medium

Maafu Tukuiaulahi bathes at the spring, scrubs with coconut husk, leaves it on a tree root, and the lizard sucks the fiber until she becomes pregnant and moves to the weather shore of Tongatabu.

The female lizard becomes pregnant after sucking coconut fiber used by the high chief as a bath brush, and she gives birth to the two named boys.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5673-5764 confidence: high

In the variant, Maafu’s son is to marry Ngongo’s daughter, but she dies and becomes an ulie lizard; she lives at a well or spring in Vaini, watches the youth bathe from a large cave, and sucks the coconut husk he used to dry himself.

The ulie repeatedly sucks the coconut husk discarded by the bathing youth and thereby becomes pregnant and gives birth to two boys.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5673-5764 confidence: high

By continually sucking the coconut husk, the lizard becomes pregnant and gives birth to two boys: Maafu Lele, who can run at birth, and Maafu Toka, who lies still; the children are beautiful but naughty and wicked.

The two boys are born from the ulie; the elder can run at birth and is named Maafu Lele, while the second lies still and is named Maafu Toka.
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Tongan Myths and Tales THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92 / SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97; lines 6208-6264 confidence: high

The women wonder about pregnancy while alone, turn their buttocks to the wind as a test, and one becomes pregnant and gives birth to Tokelaumoetonga.

With no other humans present, the women test the cause of pregnancy by turning to the wind; one becomes pregnant and gives birth to Tokelaumoetonga.
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Tongan Myths and Tales THE THIRTEENTH TUI TONGA, THE DUMMY OF TOU WOOD 44 / THE TWENTIETH TUI TONGA, TATAFUEIKIMEIMUA / NGANATATAFU BRINGS THE BONITO TO HAANO 45 / THE TWENTY-THIRD TUI TONGA, TAKALAUA, AND VAE47; lines 3174-3269 confidence: medium

Takalaua and Vaelaveamata are introduced; Vaelaveamata is said to have been born with a head like a pigeon, disliked and abandoned by her parents on Ata, then found by Ahe and taken to Ahe’s wife.

Vae is born with a head like a pigeon, abandoned, fostered, gradually loses the pigeon head, and becomes beautiful.
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Tongan Myths and Tales THE TWENTIETH TUI TONGA, TATAFUEIKIMEIMUA / NGANATATAFU BRINGS THE BONITO TO HAANO 45 / THE TWENTY-THIRD TUI TONGA, TAKALAUA, AND VAE47 / TAKALAUA AND HIS WIFE, ULUKIHELUPE (VAE)48; lines 3272-3443 confidence: medium

While pregnant, Finemee desires rail; when none is available, she asks for the tied pigeon to be cooked, though the passage says the pigeon was their god, and she eats it.

The pregnant mother eats a pigeon described as the couple’s god, and the child born afterward has the head of a pigeon.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 944-1075 confidence: medium

Maui Kisikisi wears chestnut leaves, secretly returns, touches Hina above the breasts, and she becomes pregnant; she bears Tangaloa, Io, Kohai, and Afulunga, whose offspring intermarry and give rise to the Tui Tonga dynasty.

Maui Kisikisi touches Hina’s chest, after which she becomes pregnant and bears a sequence of children.
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celtic welsh

The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3930-4021 confidence: high

Kilydd chooses Goleuddydd as wife; after their union the people pray for an heir, and they have a son through the prayers of the people.

Kilhwch is born after prayers for an heir, receives a distinctive birth-name, and is identified as of gentle lineage and kin to Arthur.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3930-4021 confidence: high

Goleuddydd becomes wild during pregnancy, regains reason near delivery, goes to a mountain with a swineherd and swine, gives birth from fear of the swine, and the boy is named Kilhwch because found in a swine's burrow; he is of gentle lineage and cousin to Arthur.

Goleuddydd gives birth near swine, the child is found in a swine's burrow, and he is named Kilhwch for that circumstance.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3930-4021 confidence: high

Kilydd chooses Goleuddydd as wife; prayers are made for an heir, and a son is born. Goleuddydd wanders wildly during pregnancy, gives birth near swine on a mountain, and the child is found in a swine’s burrow, named Kilhwch, and described as of gentle lineage and cousin to Arthur.

The people pray for an heir, a son is born through the prayers, and his birth and naming are tied to swine and a swine’s burrow.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6307-6392 confidence: medium

Teirnyon hears tumult and wailing, pursues it in the dark, returns to the open door, and finds a strong infant boy in swaddling-clothes wrapped in satin.

After the clawed attack and tumult, Teirnyon finds an infant boy at his door, wrapped in satin and unusually strong for his age.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6307-6392 confidence: medium

After returning to the open door, Teirnyon finds an infant boy in swaddling-clothes and a satin mantle, very strong for his age.

Teirnyon finds an infant boy at the door, wrapped in swaddling-clothes and a satin mantle, and the boy is very strong for his age.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6394-6481 confidence: high

Teirnyon brings a boy to his wife, reports the boy's satin mantle, and they arrange his baptism and the name Gwri Wallt Euryn because his hair is yellow as gold.

The child has markers of high status and grows with exceptional speed, walking before one year and reaching the size of much older children.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6394-6481 confidence: high

The boy is nursed in the court and grows rapidly: he walks before a year, is larger than older children, and by the fourth year seeks to take horses to water.

The boy walks before a year, is larger than older children at early ages, and by the fourth year is active around horses.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6666-6754 confidence: high

Matholwch describes hunting in Ireland, coming to the mound by the Lake of the Cauldron, and seeing a huge yellow-haired man carrying a cauldron from the lake, followed by a larger woman; the man says she will soon bear a fully armed warrior son.

The unborn son of Kymideu is predicted to be born as a fully armed warrior after a specified interval.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6666-6754 confidence: high

Matholwch recounts hunting in Ireland, reaching the mound at the head of the Lake of the Cauldron, and seeing a huge yellow-haired man with a cauldron on his back followed by a woman twice his size; the man says the woman will bear a son who will be a fully armed warrior.

The giant man says Kymideu will bear a son at the end of a month and a fortnight, and that the child will be born a warrior fully armed.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7677-7768 confidence: high

After a year, two deer return with a fawn; Math takes the fawn to be baptized and names him Hydwn, then changes the pair into wild swine for the next year.

Each year the transformed animals return with a young animal; Math takes the young ones, names or baptizes them, and a verse names them as sons of Gilvaethwy.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7677-7768 confidence: medium

Arianrod is brought in; Math bends his wand and has her step over it; a yellow-haired boy appears, and Gwydion hides a second small form in a scarf and chest.

Math tests Arianrod by having her step over a bent magic wand, after which a yellow-haired boy appears and a second small form is seen and hidden.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7677-7768 confidence: high

Math names the yellow-haired boy Dylan; after baptism Dylan plunges into the sea, takes its nature, swims like a fish, is called son of the Wave, and is said to die by a blow from Govannon.

Dylan, after baptism, enters the sea, takes its nature, swims like the best fish, and is called son of the Wave.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7677-7768 confidence: high

Arianrod is brought in; Math bends his wand and has her step over it; a yellow-haired boy appears, and Gwydion hides a second small form in a scarf and chest.

A small form is hidden in a scarf and chest, later found as an infant, nursed, and described as growing at an accelerated rate.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7677-7768 confidence: medium

After a year, noise and barking are heard beneath the chamber wall; two deer and a fawn appear, the fawn is taken to be baptized and named Hydwn, and the two adults are changed into wild swine.

A fawn, young swine, and wolf cub appear with the transformed pair and are taken, baptized or named, and identified as Hydwn, Hychdwn, and Bleiddwn.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7677-7768 confidence: medium

Arianrod is brought in and made to step over Math's bent magic wand; a yellow-haired boy appears, followed by a small form that Gwydion hides in a velvet scarf inside a chest.

Arianrod is tested by stepping over Math's bent wand, after which a yellow-haired boy and then a small form appear.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7677-7768 confidence: high

Math names the yellow-haired boy Dylan and has him baptized; Dylan plunges into the sea, takes its nature, swims like a fish, is called son of the Wave, and is later killed by Govannon's blow.

Dylan, after baptism, plunges into the sea, takes its nature, swims like the best fish, and is called son of the Wave.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7677-7768 confidence: medium

Arianrod is brought in and made to step over Math's bent magic wand; a yellow-haired boy appears, followed by a small form that Gwydion hides in a velvet scarf inside a chest.

A small form is hidden by Gwydion in a scarf and chest, later appears as an infant boy, is fostered, and grows at an unusual rate.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 confidence: high

Caridwen finds and swallows Gwion Bach as a grain, bears him nine months, spares him because of his beauty, wraps him in a leather bag, and casts him into the sea.

The child is wrapped in a leather bag, cast into the sea, and later found at the weir.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 confidence: high

"Behold a radiant brow!" ... "Taliesin be he called," said Elphin.

The boy is identified by a radiant brow and immediately consoles, praises, and foretells honour to Elphin.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 confidence: medium

Caridwen chases Gwion Bach through transformations: hare and greyhound, fish and otter, bird and hawk, grain and black hen; she swallows him, bears him nine months, spares the beautiful child, wraps him in a leathern bag, and casts him into the sea.

Caridwen swallows Gwion Bach as a grain, bears him for nine months, and gives birth to a beautiful child whom she cannot kill.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 confidence: high

Caridwen chases Gwion Bach through transformations: hare and greyhound, fish and otter, bird and hawk, grain and black hen; she swallows him, bears him nine months, spares the beautiful child, wraps him in a leathern bag, and casts him into the sea.

Caridwen wraps the child in a leathern bag and casts him into the sea; Elphin later finds the bag at the weir and names the child Taliesin.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 confidence: medium

Gwyddno's weir on the strand usually yields great value each May Eve; Gwyddno's only son Elphin is hapless and needy, so he is granted the drawing of the weir for that year.

The boy found by Elphin makes consolation and praise for him and foretells honour after Elphin has been described as hapless and needy.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8703-8821 confidence: high

Taliesin tells Elphin not to lament, says God will not violate his promise, declares 'Although I am but little, I am highly gifted,' promises to be more useful than three hundred salmon, and says there is virtue in his tongue and protection in the names of the Trinity.

Taliesin is described as little, weak, and nursed, yet highly gifted, able to speak and sing, protective, and more valuable than the fish-haul.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8703-8821 confidence: high

Taliesin tells Elphin not to lament, says God will not violate his promise, describes himself as little and gifted, lying weak in a bag on the ocean beach, and says he will protect Elphin with virtue in his tongue and the names of the Trinity.

Taliesin is small and in a bag, yet sings immediately, consoles and protects Elphin, is called a bard, and is treated as a haul better than fish.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8917-9040 confidence: high

Heinin says they are dumb not from drink but through "the influence of a spirit" in the corner "in the form of a child."

The disruptive figure is described as a spirit in the form of a child, then speaks as Taliesin and claims vast knowledge, bardic authority, and cosmic experience.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9042-9221 confidence: high

The king and nobles marvel at Taliesin's song; Maelgwn orders Heinin to answer him, but Heinin and the twenty-four bards can only make meaningless lip-sounds.

The court marvels that a very young boy sings unlike anything they have heard and defeats established bards.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9042-9221 confidence: medium

Taliesin says he was nine months in the womb of the hag Caridwen, was originally little Gwion, and has become Taliesin.

The speaker says he spent nine months in Caridwen's womb, was originally little Gwion, and is now Taliesin; the court also marvels at the extraordinary song of a very young boy.
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caucasian

Caucasian Folk-Tales A TATAR VARIANT 241 / A TATAR VARIANT 243 / A TATAR VARIANT 245 / A TATAR VARIANT 247; lines 10548-10615 confidence: medium

Before leaving on a journey, Rustum tells his wife she will bear a son and should call him Amiran.

Before departure Rustum foretells that his wife will bear a son named Amiran; later Jesus appears, christens him, and gives him the name Amiran.
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Caucasian Folk-Tales A TATAR VARIANT 245 / A TATAR VARIANT 247 / GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251; lines 10696-10772 confidence: high

The shorn woman says she will die, asks the smith to cut open her body for the child, then cuts herself open and gives him the child, telling him to lay it at a cross-road where it will grow by itself.

The woman cuts open her own body to give the child to the smith, instructs that it be laid at a cross-road, and says it will grow by itself; the child then grows hourly into extraordinary strength.
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Caucasian Folk-Tales ARSUMAN 93 / THE FAITHFUL SERVANT 95 / THE FAITHFUL SERVANT 97 / THE RED FISH IOI; lines 4778-4850 confidence: medium

In the story, a carpenter carves a wooden boy, a tailor clothes it, and a mullah prays for a soul; God hears, the boy becomes living, and all three claim him.

In the embedded story, a wooden boy is carved and clothed, then becomes living after the mullah prays and the Almighty grants the boy a soul.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45; lines 2577-2648 confidence: high

The youngest says she can bear the king a boy and a girl with golden locks; the king marries her and makes the other sisters ladies of the court.

The youngest sister says she can bear a boy and a girl with golden locks, and later gives birth to a boy and girl with golden hair.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45; lines 2577-2648 confidence: high

The youngest bears a boy and girl with golden hair; her jealous sisters and the nurse exchange them for puppies, throw them into the mill-stream, and the king orders the mother chained and shamed at the gate.

The boy and girl are thrown into the mill-stream, then found and adopted by a childless miller.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45; lines 2577-2648 confidence: high

A childless miller finds the crying boy and girl behind the mill, pulls them from the water, adopts them, and raises them as they grow in days rather than years.

The adopted children grow in days as other children grow in years.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47; lines 2651-2727 confidence: high

The king refuses to believe he is the father; the boy declares that if the bound woman is his mother and the king his father, a dried vine branch will regain sap, root, and grapes, and a roasted pheasant will live, perch on the vine, and spread its wings.

The boy’s claim about his mother and royal father is verified when a dead/dried plant and a roasted bird become living or fruitful again, leading to royal recognition.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 2730-2856 confidence: high

An old childless peasant and his wife lament their lack of children; the peasant dresses in iron, goes to a fortune-teller, and is sent behind nine mountains to a black Div.

A childless peasant seeks a remedy by traveling to successive Divs beyond mountains and receives fertility apples.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 2730-2856 confidence: medium

The white Div gives two apples: one for the peasant and wife to divide and eat, the other for the mare and dog; the predicted births are two sons, two foals, and two puppies, and one of each must later be brought to the Div.

The white Div’s apples are said to cause the wife to bear two sons, the mare two foals, and the dog two puppies.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 2858-2948 confidence: medium

The man divides two apples among his wife, himself, his mare, and his dog; later the wife bears two golden-haired boys, the mare bears two foals with golden manes and fiery hoofs, and the dog bears two panther-cubs with golden manes and fiery teeth.

After the apples are divided and eaten by the wife, husband, mare, and dog, extraordinary paired human and animal offspring are born with golden and fiery traits.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 2858-2948 confidence: high

The boys are named Sachwatho and Thavisi; they and the young animals grow unusually fast, with the boys growing in days as other boys grow in years.

The boys grow in days as other boys grow in years, and all the young creatures grow quickly.
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Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 209 / ETSEMEJ, SON OF ETSEJ 211 / ETSEMEJ, SON OF ETSEJ 213 / ETSEMEJ, SON OF ETSEJ 215; lines 9381-9451 confidence: medium

Kuba returns home at midnight and asks his wife to ease his pain. She spreads a blanket, rubs him with a towel, and bullets fall out like hail. Asked what army he fought, Kuba answers that it was only a ten-year boy.

Kuba says his opponent is only a ten-year boy, yet he also says he has never fought such an opponent and later calls the small boy a hero.
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Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 213 / ETSEMEJ, SON OF ETSEJ 215 / ETSEMEJ, SON OF ETSEJ 217 / ETSEMEJ, SON OF ETSEJ 219; lines 9527-9588 confidence: medium

A shepherd has a beautiful wife and a son named Rustum; after the shepherd dies the king takes the wife to court, Rustum grows up there, and from early childhood shows extreme strength by mutilating companions in games.

Rustum is described as very strong from his earliest years and so violent in play that complaints reach the king.
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Caucasian Folk-Tales GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251 / SUANETIAN VARIANT 253 / ABKHASIAN VARIANT 255; lines 10853-10933 confidence: medium

A beautiful noble virgin in Abkhasia vowed perpetual virginity, with parental support; although she appeared pregnant, her parents believed her innocent.

The passage presents a virgin vowed to chastity as giving birth while remaining innocent, and the child grows with exceptional speed.
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Caucasian Folk-Tales GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251 / SUANETIAN VARIANT 253 / ABKHASIAN VARIANT 255; lines 10853-10933 confidence: high

The virgin gave birth to Abrskil, who grew very quickly, looked like a youth of twenty at age ten, and was exceptionally handsome, brave, and daring.

Abrskil is described as looking like a twenty-year-old youth at the age of ten and as exceptionally handsome and brave.
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Caucasian Folk-Tales OSSETIAN VARIANT 267 / SOLOMON THE WISE 269 / SOLOMON THE WISE 27I / SOLOMON THE WISE 273; lines 11537-11582 confidence: high

At birth Alexander of Macedonia runs around the room; at the fourth corner an angel knocks him down to show he would conquer only three-quarters of the world.

Alexander acts immediately after birth by running around the room, and the angel's intervention at the fourth corner signifies the limit of his future conquest.
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Caucasian Folk-Tales SOSRYQO 193 / SOSRYQO 195 / CHAMYTS, SOSRYQO, URYSMAG 197 / URYSMAG AND SOSRYQO 199; lines 8766-8863 confidence: high

A witch gives birth to a little boy during the night; at Urysmag’s troop inspection the newborn comes running, wants to go to battle, claims he can help as much as a hundred men, and volunteers to hold Urysmag’s horse.

A boy born to a witch during the previous night immediately appears at a troop muster, asks to join battle, and claims strength or usefulness equal to a hundred men.
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Caucasian Folk-Tales SOSRYQO 195 / CHAMYTS, SOSRYQO, URYSMAG 197 / URYSMAG AND SOSRYQO 199 / THE BIRTH OF SATANA 203; lines 8922-9002 confidence: high

Satna, dying, commands her three sons, Chamyts, Urysmag, and Sosryqo, to watch by her grave.

Satna dies, is watched in the grave, and afterward is found to have borne a maiden who is named Satana.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 131 / THE BEAUTIFUL HELENA 133 / THE BEAUTIFUL HELENA 135 / THE BEAUTIFUL HELENA 137; lines 6231-6353 confidence: medium

The Queen of Schura bears a sixth son and the Queen of Petrowsk a sixth daughter; both children grow fast, the princess is very beautiful and kept from the street, and the prince rides and hunts.

The prince and princess grow very fast; the princess understands mirrors while very young, and the prince can ride at the same age.
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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: high

Satana spreads washed clothes on a stone; Uastyrdji sits on the stone, and the stone becomes fertile.

The stone becomes fertile after Uastyrdji sits on it, Satana counts the months, cuts it open, and Sosryqo emerges.
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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 counts the months, cuts open the stone, and Sosryqo comes out looking like ice and begins to play.

Sosryqo comes out of the stone looking like ice and immediately begins to play.
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Caucasian Folk-Tales THE BIRTH OF SATANA 203 / URYSMAG, CHAMYTS, SOSRYQO 205 / URYSMAG, CHAMYTS, SOSRYQO 207 / ETSEMEJ, SON OF ETSEJ 209; lines 9160-9231 confidence: medium

The mother says Kuba slew Etsemej’s father; she says the aunt set out with her army to avenge him and had asked that Etsemej be sent when big and strong enough, though the mother says he is still weak.

Although called too young and weak, Etsemej opens the tower, handles the hostile charger, rides it, and forces it to obey.
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Caucasian Folk-Tales THE FOX AND THE PARTRIDGE 175 / THE KID, LAMB AND CALF 177 / THE GREY WOLF 179 / THE BIRTH OF BATRAS 185; lines 8197-8277 confidence: medium

Urysmag is brought to the sea-shore and shaved; Batras rises out of the sea, rebukes the shaving, seizes a sea-ox with each hand, comes ashore, and shaves Urysmag again.

The section title is the birth of Batras, and within the excerpt the named youth rises from the sea and immediately displays extraordinary strength with sea-oxen.
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Caucasian Folk-Tales URYSMAG AND SOSRYQO 199 / THE BIRTH OF SATANA 203 / URYSMAG, CHAMYTS, SOSRYQO 205 / URYSMAG, CHAMYTS, SOSRYQO 207; lines 9082-9157 confidence: medium

Boys play dice beside the mill; Etsemej, about ten years old and the son of a prince killed abroad, appears, seizes a nearby millstone, rolls it onto the dice, and crushes them to dust.

Etsemej is about ten years old yet lifts or rolls a millstone onto the boys' dice and crushes them to dust.
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Caucasian Folk-Tales WOLF, BEAR, FOX AND DONKEY 173 / THE FOX AND THE PARTRIDGE 175 / THE KID, LAMB AND CALF 177 / THE GREY WOLF 179; lines 8125-8194 confidence: high

The wife says Syrdon has insulted her and she cannot stay. She tells Chamyts she would have borne a remarkable son, will place him between Chamyts’ shoulders as a swelling, and that when opened the boy must be thrown into the sea.

The wife says the son will be blown between Chamyts’ shoulders as a swelling, and later the boy emerges when the swelling is opened.
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Caucasian Folk-Tales WOLF, BEAR, FOX AND DONKEY 173 / THE FOX AND THE PARTRIDGE 175 / THE KID, LAMB AND CALF 177 / THE GREY WOLF 179; lines 8125-8194 confidence: high

The wife says Syrdon has insulted her and she cannot stay. She tells Chamyts she would have borne a remarkable son, will place him between Chamyts’ shoulders as a swelling, and that when opened the boy must be thrown into the sea.

The wife instructs that the boy be thrown into the sea; after he is thrown in, he immediately becomes as large as a mountain.
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mongol

Gessar Khan Gessar Khan / FOREWORD / IDA ZEITLIN. / CONTENTS; lines 104-176 confidence: high

Contents title: the hero’s birth is preceded by strange events, and youthful exploits reveal his magic powers.

The heading links the hero’s birth with strange preceding events and youthful exploits in which magic powers were revealed.
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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 374-530 confidence: medium

Chotong secretly tells the people that evil comes from Sanglun and Amurtsheela’s union; the people demand their death, and Chotong banishes them to where three rivers meet, gives patterned livestock, takes Sanglun’s wealth, and makes Rongsa and Shikeer vassals.

Sanglun and Amurtsheela are banished to the place where three rivers meet, and there Amurtsheela receives the prophecy that she will bear three daughters and a son destined for lofty deeds.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 533-676 confidence: high

“And from beneath her arm a son was born,” with one eye askance, one eye forward, differing hand and foot positions, and forty-five clenched teeth.

Yoro is born from beneath Amurtsheela’s arm, has extraordinary physical signs, speaks in a tiger’s voice immediately, and interprets his signs as meaningful.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 679-814 confidence: medium

Rongsa tells Sanglun that Yoro slaughtered nine wethers, called to divine and deep beings, welcomed horsemen, and likely fed them all the rams.

Rongsa's report causes Sanglun to call Yoro no human child but a monster; the accusation is disproved when the herds are counted and none are missing.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 6850-6975 confidence: medium

The king reads the letter, identifies the boy's wisdom as extraordinary, notes that different boys attain the same sagacity, and speculates that the mound may contain a stupa, sacred teaching-place, or wisdom-giving treasure.

A calf-herd boy installed as a play-king gives judgment and is credited with wisdom surpassing the king's; the king follows his judgment in the case of the two sons.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 6977-7076 confidence: high

The queen boils the earth, which changes into barley porridge; she leaves some uneaten, and the maiden adviser eats what remains.

The queen's son is born after ingestion of transformed earth-porridge and after blossoms, kalavinka voice, and perfumes appear as propitious tokens.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 6977-7076 confidence: high

The ministers intercede, ask whether the king's son and heir should be slain, and propose leaving him to fate in a solitary thick wood.

After ministers spare the heir from execution by abandoning him in a thick wood, the child calls to a minister and asks him to bear words to the king.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7078-7190 confidence: high

The child’s message compares the maturation of peacocks and parrots to a king’s son, then says a universal king should assemble rulers, devas, Bodhisattvas, and priests for a vast sacred banquet.

The child speaks an elaborate message about kingship, is identified by Gandharva as a Bodhisattva, and is said by the Suta to have been wise and majestic from earliest youth.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7078-7190 confidence: high

Gandharva goes with many people to the grove where the child had been laid, searches unsuccessfully at first, and laments to his young Bodhisattva son for mercy and forgiveness.

The child is found in a grotto in the grove being tended, fed, and reverenced by eight serpent-god princes who disappear when the king enters.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7192-7304 confidence: medium

A young maiden who ate leftover porridge made of earth boiled in sesame oil from a porcelain vessel bears a child; the Khanin remembers neglecting the hermit's instruction to eat it all.

A maiden who ate leftover porridge given by a hermit bears a child, and the Khanin calls the child one who came of the hermit's blessing.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7192-7304 confidence: medium

The maidens object to caring for another infant and would kill him; the Khanin says a child from the hermit's blessing should not be slain and orders him left in shelter of a cave.

The attendants would kill the newborn, but the Khanin forbids killing and has him left sheltered in a cave.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7192-7304 confidence: high

A caravan of five hundred merchants finds a boy playing in a wolf's den; he says he is a wolf-child, but Galbischa says a human child should be raised by humans, and the merchants name him Schalû.

Merchants find a boy in a wolf's den; Schalû says he is a wolf-child, and later reports that wolves nurtured him after women left him at birth.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7306-7408 confidence: medium

Vikramâditja lurks in the thicket to rob the caravan, overhears Schalû expound the wolves' words, and thinks the youth has supernatural knowledge because the warning included rain and his own intended robbery.

The wolves say they have served as Schalû's parents from birth and made him brave and strong, while Vikramâditja judges him to have supernatural knowledge.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7410-7521 confidence: medium

Vikramâditja asks his mother about a newborn infant left in a wolves' den during her flight from the Schimnus; she confirms it, and Schalû becomes as a son to her and as a brother to Vikramâditja.

Vikramâditja connects Schalû with a newborn once left in a wolves' den; his mother confirms the detail, and Schalû becomes her son and Vikramâditja's brother.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 9356-9447 confidence: medium

Huc reports traditions about Tsong-Kaba: birth fables, a marvellous tree from his hair, mature intelligence in youth, supernatural call to Lha-sa, and conversion of Buddha Chakdja.

The passage reports fables concerning Tsong-Kaba’s birth and his mature intelligence in his tenderest years.
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Sagas from the Far East MDCCCLXXIII. / PREFACE. / CONTENTS. / THE SAGA OF THE WELL-AND-WISE-WALKING KHAN.; lines 426-485 confidence: medium

Middle entries include the White Bird and his Wife, two Ânandas, Five to One, the Biting Corpse, a prayer making suddenly rich, and “Child-intellect” with “Bright-intellect.”

The contents include “Child-intellect” and “Bright-intellect,” a “Boy-King,” references to Vikramâditja's birth and youth, and Schalû the Wolf-boy.
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Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1387-1497 confidence: high

The cow gives birth to a being with bull head, horns, tail, and human body. The man prepares bow and arrows to kill him, but Massang asks not to be slain and says clemency will have reward; the man spares him.

Massang is born from a cow as a bull-human being and survives because he speaks and persuades the man not to kill him.
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Sagas from the Far East TALE XXI. / TALE XXII. / TALE XXIII. / THE BOY-KING.; lines 11289-11372 confidence: medium

The passage summarizes legendary accounts: Bhoga is persecuted in youth by a treacherous uncle, delivered by supernatural interposition, made master of Gauda and other regions, and in other legends discovers Vikramâditja's throne, whose Apsarasa step-figures are freed when Bhoga takes possession.

Legendary accounts say Bhoga was persecuted in youth by a treacherous uncle, then delivered by supernatural interposition and made master of Gauda and other regions.
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Sagas from the Far East TALE XXII. / THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG.; lines 5994-6081 confidence: high

That night four sons are born to the Khan; they are all great rulers in Gambudvîpa, as the White Serpent-king reigning over white mother-o'-pearl shells had foretold.

Four sons are born in one night and become great rulers, as the White Serpent-king had foretold.
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Sagas from the Far East TALE XXIII. / THE BOY-KING. / THE FALSE FRIEND. / THE PRETENDED SON.; lines 11573-11673 confidence: high

A Mahavansha legend of Shishunaga, founder of an early Magadha dynasty, is said to contain similar details: a king marries his chief dancer, sends her away, and she exposes their infant son on the royal dunghill.

The Mahavansha note describes an exposed royal infant guarded by a serpent-god and later recognized as promising future greatness.
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Sagas from the Far East TALE XXIII. / THE BOY-KING. / THE FALSE FRIEND. / THE PRETENDED SON.; lines 11573-11673 confidence: medium

The note says the wolf-nurtured prince is prominent in Mongolian chronicles and that the dynasty was founded by Bürte-Tschinoa, glossed as “the Wolf in winter-clothing.”

The passage states that the wolf-nurtured prince is prominent in Mongolian chronicles and that a dynasty was founded by Bürte-Tschinoa, the “Wolf in winter-clothing.”
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6438-6507 confidence: high

Madanrekhâ, hearing her father intends to kill the infant, entrusts him to a gardener’s wife and dies; the gardener’s wife flees with the young prince to Uggajinî.

Madanrekhâ learns her father plans to kill the infant Vikramâditja, gives him to a gardener’s wife, and the gardener’s wife flees with him to Uggajinî.
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Sagas from the Far East WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1); lines 6642-6737 confidence: medium

The Boy-king sits enthroned on a hill, summons the four men, calls the earlier decision hasty, separates them, and gives each clay to model the jewel.

The Boy-king sits enthroned, compels obedience, corrects the King's judgment, and is described by Ardschi-Bordschi as possibly a Bodhisattva or Buddha because of his wisdom.
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The Mongols - A History CHAPTER I / CLASSIFICATION, MYTH AND REALITY / CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER; lines 775-877 confidence: medium

After Yessugai captures the Tartar chieftain Temudjin Uge, Hoelun gives birth near Dailiun Baldak to a son born grasping dark blood, and the child is named Temudjin.

Temudjin is born grasping a lump of dark blood firmly in his fist, an unusual birth detail attached to his naming.
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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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siberian

Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 245 / SHAMANISM AND SEX 247 / SHAMANISM AND SEX 249 / SHAMANISM AND SEX 251; lines 12617-12715 confidence: medium

The passage says 'change of sex' occurs only among Palaeo-Siberians, while Neo-Siberian shaman dress more often resembles female garments; Yakut men-shamans have childbearing traditions connected with the power of spirits, and Palaeo-Siberian shamanesses usually lose shamanic gift through childbirth.

Yakut men-shamans are said in tradition to bear children through the power of spirits, and a Koryak tale has Ememqut give birth to a boy after supernatural bewitchment.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 247 / SHAMANISM AND SEX 249 / SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253; lines 12718-12817 confidence: medium

The passage says shamans may give birth to a child, bird, frog, and other beings, and may change sex if they are 'real shamans' with supernatural powers and a true vocation.

The passage reports that shamans may give birth to a child, bird, frog, and other beings.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6600-6672 confidence: high

A son tending the reindeer herd finds an abscess on a doe's ear; his father refuses to kill the doe. Later a crying infant called Reindeer-Born is found at the herd, brought home with difficulty, and grows rapidly.

Reindeer-Born appears as a crying infant after the strange condition of the doe and rapidly becomes a walking boy within a few days.
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Chukchee Mythology Chukchee Mythology; lines 1103-1215 confidence: medium

The infant emerges from under the pillow and moves toward the rear sleeping-room; a boy wakes and cries; the infant drops; the people wake and still hear the cry from under the pillow.

The infant acts beyond ordinary infancy by moving from under the pillow, being associated with the killing or eating of adults, surviving abandonment, and pursuing the suitor.
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Chukchee Mythology Chukchee Mythology; lines 994-1101 confidence: low

The woman of the eastern sleeping-room is pregnant; her husband is away on a long visit, she bears a child in his absence, and at dawn she does not go out or carry the infant out as ceremonial custom requires.

The tale titled 'The Child-Monster' begins with a mother who gives birth while her husband is absent and refuses to bring the infant out as required.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 4910-5002 confidence: high

"His wife was delivered in a moment. She brought forth male twins." The children laugh at Raven and are corrected by their mother.

Raven's wife is delivered in a moment and bears male twins who immediately interact verbally and physically with Raven and their mother.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 4910-5002 confidence: medium

Raven says food is available; his children become men, separate, build houses, hunt, and become people, but all are male and cannot multiply.

Spider-Woman descends from above because people are only male, becomes pregnant, and gives birth to four daughters who quickly become women.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5431-5516 confidence: medium

The tale 'The Orphan' begins: an able-bodied only daughter hunts wild reindeer and rejects suitors by outrunning them; an orphan boy born from a dog-woman, clad in dogskin, grows fast, hunts birds with a small bow, feeds an old woman, and is mocked by neighboring children.

The orphan is born from a dog-woman, wears dogskin, grows up very fast, and becomes a capable hunter.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5794-5872 confidence: medium

In “Reindeer-Born,” an old herd owner has six sons. A tumor on the largest buck’s neck grows for nine days and produces a walking clothed boy; the elder son wants to kill him, but the old man says he may be the real master or protecting genius of the herd.

A boy emerges from a tumor on a reindeer buck after nine days, already clothed and walking.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5940-5986 confidence: medium

The old man goes to the reindeer herd for a remedy; he sees a reindeer buck's neck tumor grow, ripen, burst, and release a small boy.

A small boy emerges from a burst tumor on a reindeer buck and is adopted and suckled by the couple.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1399-1536 confidence: high

Eme'mqut is given Fox-Woman in marriage; two dried perch tails hung on the drying-pole turn into small men who are told to say they are Eme'mqut's sons.

Two dried perch tails turn into small men who are instructed to identify themselves as sons of Eme'mqut.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1399-1536 confidence: high

Miti' is pregnant, bears two small eggs, the two children grow rapidly, and Big-Raven loves them greatly.

After the encounter with Magpie-Man, Miti' bears two small eggs; the children grow rapidly, are loved by Big-Raven, but are later called thievish magpies and sent toward Magpie-Man.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B.; lines 2656-2761 confidence: medium

A wife craves pike; her husband catches one in the lake. She eats it, discovers iron teeth, becomes pregnant, and bears a girl who grows hourly and threatens to eat the family; the parents disbelieve and punish the boy.

After the woman eats the iron-toothed pike, she becomes pregnant and gives birth to a girl who grows at an extraordinary hourly rate.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 5072-5231 confidence: low

The old woman cries so much that she brings forth a boy; the old man is joyful, kindles a large fire to celebrate, and goes to the roof for a leg of elk.

The old woman cries so much after the girl's death that she brings forth a boy.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 5233-5290 confidence: high

An old childless couple prays to God; God sends them a son, who grows quickly and becomes useful in household work.

The old couple prays to God and receives a son who grows quickly; the later girl also grows to working age within a couple of days.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1737-1822 confidence: high

In the Raven Tale, an old childless couple pray to God, who gives them a daughter. She grows rapidly, goes berrying, and Raven-Man catches and carries her away; the parents search but cannot find her.

The old childless couple pray to God and receive a daughter; after she is lost, they pray again and receive a son, both growing rapidly.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1824-1867 confidence: medium

Parents wait for a missing son, pray to God for another child, receive another son, and later deny to him that he ever had siblings.

The parents pray to God for another child after their son fails to return, and God gives them another son.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1869-1950 confidence: medium

The parents wait for a missing boy, pray to God for a son or daughter, and receive a strong son who asks whether he had siblings.

The parents pray to God for a son or daughter, and God gives them a son.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2041-2121 confidence: medium

The woman returns home, swoons repeatedly, is tormented by the bear spirit, and after a few months gives birth to a bear-eared boy named Bear-Ear, later a strong hunter.

After the bear abduction and spirit affliction, the woman gives birth to Bear-Ear, a boy with bear ears who becomes a strong hunter.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2041-2121 confidence: high

In 'Grass-Blade Girl,' a childless old woman gathers a tall yellow grass blade, keeps it under her mat, warms it by sleeping over it, and finds that it has become a crying little girl whom she raises.

A long grass blade is warmed under the old woman’s mat and becomes a little girl whom she raises.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2124-2213 confidence: medium

At the old woman's request, Grass-Blade-Girl tells a tale about the grass blade becoming a girl, her marriage, the water request, and the dogs rushing to Yaghishna's house.

In the embedded tale, an old woman finds a yellowish-green grass blade, places it under bedding, and the grass blade becomes a little girl who grows up.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2215-2275 confidence: high

The old childless woman hears a child's voice, finds an infant boy, swaddles and feeds him, names him Alder-Block, and he becomes a skilled carpenter and canoe-maker.

The old woman has no children, hears a child's voice, and finds an infant boy lying on the floor with no ordinary birth or parentage described.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2445-2525 confidence: high

In the Cu'mo tale, three sisters who know no men live by hunting reindeer and gathering; after the eldest wishes for a baby, she sees a baby-like severed piece of rock with a human face, and the sisters take the child of stone home, make a cradle, and rock it.

Three sisters who know no men desire a baby; after the eldest sister speaks the wish, they find a baby-like stone with a human face, cradle it, and it becomes like a human being.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2527-2608 confidence: medium

The baby speaks in a deep man's voice, commands Cu'mo to become large, rises from the cradle until its head reaches the roof, eats stored meat and fat, then commands itself small and returns to the cradle.

Cu'mo appears as a baby in a cradle but speaks in a deep adult voice, grows until its head reaches the roof, and shrinks back before the sisters return.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia / INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1; lines 761-849 confidence: high

The tale “Reindeer-Born” begins: a Tungus man with a large reindeer herd and no son sees a doe's human-looking fawn; the doe says it is a small boy brought forth for him to take as son, and the boy grows quickly.

A reindeer doe gives birth to a fawn that looks human and says it is a small boy brought forth for the man to take as a son; the boy grows quickly.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia V. MARKOVA TALES. / W. B. / VI. ANADYR TALES. / W. B.; lines 5873-6069 confidence: high

An old man and old woman pray to God to give them a child; God grants their prayer, they have a son, and the old man proposes the name Kundirik.

In the Kundirik opening, an old couple pray to God to give them a child; God grants the prayer and they have a son.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 12741-12870 confidence: high

In ten days Alamaldjin is too large for a ten-year-old sheep skin; at three he learns reckoning and says he will be khan.

Alamaldjin grows beyond ordinary scale, learns reckoning at three, says he will be khan, and is made khan at seventeen because he is wise and famous.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 10106-10235 confidence: medium

Hunkuvai's widow learns by magic what has happened, decides to save her two sons, carries one under each armpit toward Shaman mountain, and finds two immense pine trees where she makes pits for the boys.

Shik Shuri hides her two sons in pits under two immense pine trees to save them from the murderer, and the boys later grow very quickly.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BURIAT BURIAL OF THE DEAD / CUSTOMS OF THE BURIATS 103 / CHAPTER IX / THE ORIGIN OP SHAMANS; lines 5099-5182 confidence: high

Opening genealogy: from the named first-spirit/divine context come the fifty-five Tengeris; one unnamed spirit enters a hailstone, which thirteen-year-old Meluk Shin swallows; she bears Qolongoto Ubugun/Mindhi, who lives three hundred years.

A spirit of one of the fifty-five Tengeris enters a hailstone, the hailstone is swallowed by Meluk Shin, and she bears Mindhi, who later has extraordinary duration and religious authority.
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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 10551-10683 confidence: medium

Varhan finds the Mangathai’s infant son in an iron cradle and tries to kill him by throwing him against three corners, but the child repeatedly says he cannot be killed that day.

The Mangathai’s infant son cannot be killed by being thrown into corners and is comfortable in a fire pit, playing with hot coals.
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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: high

Albat Mergin follows the woman's trail until he meets a sixty-three-headed Mangathai and fights it for seven years; during those years Varhan's wife has two sons, Altin Shagoy and Murgun Shagoy.

The two sons grow so quickly that at nine days old a large ram's skin cannot clothe either one, and they soon become unmatched marksmen.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CUSTOMS OF THE BURIATS 95 / CEREMONIES AFTER THE BIRTH OF A CHILD / CUSTOMS OF THE BURIATS 97 / ORIGIN OF THE BURIATS; lines 4750-4814 confidence: medium

After the child is placed in its cradle, Buhan Khan steals it, ties it to the cradle, carries it to the sea's edge, digs a hole with his hoofs, and buries the child and cradle.

The infant is buried in a tightly sealed cradle and later revealed alive after shamanic consultation and ritual actions directed by a god.
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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: high

Gesir travels around heaven for three years, looking down and seeing evil-doers, bad spirits, and vile creatures; he decides he cannot descend as he is and must be born in the country, wishing to enter Tumun Yarigul's head.

Both versions place Gesir Bogdo's birth through a sixty-year-old woman after multiple strange births; he speaks at birth and in the first version rapidly grows to adult stature.
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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: high

An old man places nine birch trees as Gesir instructed; they become nine blue horses. Nine Shalmos arrive and ask about racing horses; the boy says he is just born and tells them to try his horses.

Gesir says he is just born, and the narrative later states that at three years old he is full grown.
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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: high

The four find a poor yurta in Orhe Yalga, Entering Valley, inhabited by a seventy-year-old man and his sixty-year-old wife; the spirits enter the woman.

The spirits enter an elderly woman, Gesir re-enters her after returning to the Burkans, and she later gives birth to daughters and a son who speaks after three days.
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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: high

A son is born next; he is ugly, with crooked feet and twisted arms behind his back, and is said to look more like a frog than a boy.

The newborn son appears ugly and frog-like with twisted limbs, yet speaks after three days, predicts events, and kills two men from the cradle.
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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 6503-6625 confidence: medium

Two men come, ask the same questions, and are killed; the child then says six Shalmos will come and instructs his caretakers to present him as a crying child with tongue trouble.

The infant speaks, arranges a deceptive cure scene, and defeats six Shalmos by removing their tongues.
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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 6750-6871 confidence: high

Gal Nurman has two wives. Gesir's arrow strikes the younger woman, an infant emerges speaking of premature birth and future conquest; Dashin objects and leaves for the sky; Gesir puts the elder wife in an iron barrel and rolls it into the sea.

The infant emerges from the younger woman's body, speaks immediately, says he was born three days early, predicts future conquest, and survives repeated fires.
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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 6750-6871 confidence: medium

Gesir places the child in fire twice and finds him alive playing with coals; on the third night Gesir sees a red and green tube from the sky to the child's navel with water falling on him, cuts the tube with an arrow, and burns the child to ashes.

Gesir sees a red and green tube from the sky attached to the child's navel, lifting him while water falls on him; after the tube is cut, the child can be burned.
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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 7134-7262 confidence: medium

When the boy is five months old he walks; Gesir then travels around the whole world for twelve years, visits Gal Tulan Tengeri, falls in love with Gal's beautiful daughter, and promises to return for her as second wife.

Ashir Bogdo walks when he is five months old.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11575-11708 confidence: high

Yerente is ninety-five, Untun Duryai is sixty; they live in an immense stone yurta and have no children.

The parents are introduced as aged and childless, but two days after Yerente's victorious return Untun Duryai gives birth to a son and daughter.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11575-11708 confidence: high

After ten days the children are as if ten years old, and a ram's skin is too small as a coat for the boy; Untun Duryai asks Yerente to get wild-goat flesh.

After ten days the children are described as if ten years old, and the boy is already too large for a ram-skin coat.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11710-11845 confidence: medium

At night the red stallion breaks into the yurta, takes Yerente's son and daughter, and runs south to the flat top of a high mountain. Duryai and the Mangathai pursue but cannot overtake him.

The horse takes the children to a high mountain where the Water of Life is found and sustains them there for three years.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11847-11991 confidence: medium

A feast lasts nine days and nine nights, during which the brother and sister grow large and beautiful.

After Agiii is brought home, a feast lasts nine days and nine nights, and during that time the brother and sister grow large and beautiful.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8717-8847 confidence: high

Buruldai Bogdo is introduced as a seventy-year-old khan with a sixty-year-old wife and no children; he reads a book taken from his head and sets out to count cattle.

The old khan and wife have no children; after consultation with the Lamas, the youngest says a child is already at the yurt, and a son is born.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8717-8847 confidence: high

A son is born; neither knife nor axe can cut the umbilical cord, and after the khan's speaking horse advises using a hair from the wonderful colt, the horse pulls and the child stands.

The newborn's umbilical cord cannot be cut by knife or axe; horsehair is used in the episode, and the boy rapidly outgrows a sheep skin, herds sheep at ten months, and kills a wolf.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 9123-9269 confidence: high

Buruldai Bogdo Khan is eldest of thirteen khans and master of seventy-three tongues; at seventy, with a sixty-year-old wife and long childlessness, he becomes father of twin boys born behind seventy-three curtains.

Buruldai Bogdo Khan and his wife are old and childless for many years before twin boys are born behind seventy-three curtains; the boys then rapidly assume childhood ages and shapeshift.
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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 13872-14024 confidence: high

The horse returns to a devastated home: the sister, houses, cattle, and people are gone; Hodoy's wife remains and bears twins with gold backs, silver hearts, and rapid growth.

The twin boys are born with gold backs and silver hearts and grow with supernatural speed.
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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 spirit of the god enters into a hailstone which falls to the earth and is swallowed by Meluk Shin."

A divine spirit enters a hailstone that reaches Meluk Shin, and a son is born afterward.
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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 10878-11016 confidence: high

An elderly man and woman settle in a forest at the foot of a mountain, build a yurta, and the woman bears a son silver below the waist and gold above.

Altin is born to very old parents, has a gold-and-silver body, grows rapidly, and speaks while only days old.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 119 / HOUSE ONGONS / OUTSIDE ONGONS / THE GODS OF THE BURIATS 121; lines 5805-5874 confidence: medium

The long skunk skin represents the god who came down in the form of hail, entered a girl of thirteen, was born and named Mindiu Qubun Iryil; he is kindly and grants many prayers.

Mindiu Qubun Iryil is said to have come down in the form of hail, entered a girl of thirteen, and been born.
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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 KELE AND SEDIT / PERSONAGES / KOL TIBICHI / KOL TIBICHI.; lines 11854-12017 confidence: high

Kol Tibichi is born at Norpat Kodiheril on Wini Mem before daylight; as a small boy he disappears from companions and bed and is found at home or far away in a gulch or on a mountain.

Kol Tibichi, while still a small boy, vanishes from companions and bed and is found in unexpected or distant places, including under water and in a tree.
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Creation Myths of Primitive America KELE AND SEDIT / PERSONAGES / KOL TIBICHI / KOL TIBICHI.; lines 12177-12332 confidence: medium

Two men spread out a marten skin, say they have heard Kol Tibichi is a powerful Hlahi, fear Notisa will die, and ask that the boy go to see him; the skin is the best in the chief's house.

Kol Tibichi is a boy requested for his reputed Hlahi power; he performs a healing gesture on Notisa, who is well the next morning.
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Creation Myths of Primitive America PERSONAGES / ILHATAINA / ILHATAINA / PERSONAGES; lines 13540-13707 confidence: high

Tsore Jowa, a very old woman near Jigulmatu, goes west in spring to dig roots and finds a large clump that she plans to dig the next day.

Tsore Jowa digs up a root clump and finds a little boy attached to the roots, then cures and raises him.
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Creation Myths of Primitive America PERSONAGES / ILHATAINA / ILHATAINA / PERSONAGES; lines 13540-13707 confidence: high

Tsore Jowa digs up the clump and finds a little boy on the roots; she pushes his eyes back, cures him, wraps him, washes him continually, and he grows, creeps, walks, and becomes strong within fifteen days.

The boy grows markedly by five days, creeps on the sixth, walks on the ninth, and is strong by fifteen days.
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Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 10961-11110 confidence: high

Kele goes to a creek, cuts a straight stick from mountain maples, splits and smooths it, puts two sticks overhead in the sweat-house, cuts a white-oak piece, and lies by the fire before being struck twice before daybreak.

The daughters are said to come from a split stick, and the sons are said to come from smooth and rough prepared sticks placed overhead in the sweat-house.
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Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 11550-11713 confidence: medium

Sedit lives in the new house with fire, pipe, and tobacco, asks how Kele got sons and daughters, and receives instruction for daughters; after he follows it, two girls appear, sweat, swim, and receive combs, mink-skins, food, red baskets, and instructions to dig and cook roots.

After Kele teaches Sedit how daughters were obtained, Sedit repeats the procedure and two girls appear without ordinary birth being described.
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Creation Myths of Primitive America PERSONAGES / PERSONAGES / OF THE YANA / PERSONAGES; lines 19583-19731 confidence: high

Popila's mother hears what her son did, sees the bearskin, cries, and rolls on the ground. While sweeping the next day, she sweeps out a little red-eared boy, wraps him in deerskin, washes him with water boiled by hot rocks, sprinkles flint dust on him to strengthen him, and the boy can creep the next morning. She warns him not to move because of possible poison.

The old woman sweeps out a little red-eared boy who creeps the next morning, talks on the second day, and walks outside by the fifth day.
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Creation Myths of Primitive America PERSONAGES / THE HAKAS AND THE TENNAS / THE HAKAS AND THE TENNAS / PERSONAGES; lines 12952-13105 confidence: medium

Tsawandi says that a child, a little boy, will rise from the spittle he has left near the head of the bed and will come up from the ground.

Tsawandi says that a little boy will rise from the spittle he left near the head of the bed and come up from the ground.
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Creation Myths of Primitive America PERSONAGES / THE HAKAS AND THE TENNAS / THE HAKAS AND THE TENNAS / PERSONAGES; lines 13107-13258 confidence: high

On the fourth night the old woman hears a baby crying on the ground near Tsawandi Kamshu’s sleeping-place and finds the baby covered with dirt, mud, and ashes.

The baby is found crying on the ground inside the house, and Tsuwalkai Marimi recalls that Tsawandi Kamshu had said a baby would come from the ground and rise from his spittle.
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Creation Myths of Primitive America PERSONAGES / THE HAKAS AND THE TENNAS / THE HAKAS AND THE TENNAS / PERSONAGES; lines 13107-13258 confidence: high

Tsuwalkai Marimi washes the little boy in cold water; he grows while being washed, eats nothing, can creep after repeated washing, and becomes a full-grown speaking man in ten days.

The child grows while being washed, eats nothing, can creep after a short time, and becomes a full-grown man in ten days.
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Creation Myths of Primitive America PERSONAGES / THE HAKAS AND THE TENNAS / THE HAKAS AND THE TENNAS / PERSONAGES; lines 13402-13537 confidence: high

Tsuwalkai Marimi digs roots, finds a baby below the roots with a shitpayu stem growing from the child's navel, twists off the stalk, and wraps the baby in her buckskin skirt.

Tsuwalkai Marimi finds a baby beneath roots with a shitpayu stalk growing from his navel, and the child later grows quickly.
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Creation Myths of Primitive America PERSONAGES / THE HAKAS AND THE TENNAS / THE HAKAS AND THE TENNAS / PERSONAGES; lines 13402-13537 confidence: high

The baby grows quickly; Dari Jowa asks for him, names him Ilhataina, brings him to the sweat-house, and when Ilhataina talks the sweat-house trembles and when he shouts the whole earth shakes.

The baby grows quickly; when named Ilhataina and asked to talk, his speech trembles the sweat-house and his shout shakes the whole earth.
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Creation Myths of Primitive America PERSONAGES / TIRUKALA / TIRUKALA / PERSONAGES; lines 14787-14941 confidence: high

Kedila's two daughters have two sons, the sons of Jewinpa, born the next day after he looked at their mothers through his fingers; the boys are said to have come from their father's eyes.

Two sons are born the day after Jewinpa looks through his fingers at Kedila's daughters, and the text says they came from their father's eyes.
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Creation Myths of Primitive America PERSONAGES / TIRUKALA / TIRUKALA / PERSONAGES; lines 14787-14941 confidence: high

Kedila's youngest son, Burnt Face, sits at the central pillar near ashes and fire, is mocked, spits in one place, and says that when killed he will live again through his own power.

Burnt Face claims he will live again by his own power; after his death, a baby comes from his spittle and reaches full growth by the next day.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 6035-6170 confidence: high

The old woman thrusts her stick deeply into the ground and hears a cry like a little child's far down in the earth; she decides to dig it out.

A childlike cry comes from deep underground; the old woman digs out a little boy from beneath the central earth, after which thunderlike signs are heard and the boy grows rapidly.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 6035-6170 confidence: high

She wishes the boy to grow and walk; after five weeks he walks a little and talks some. When he can talk well, she warns him never to go east toward Saskewil where Sas lives, though he may play north, south, or west.

The found boy is urged to grow quickly and within five weeks can walk and talk; by the following passage segment he is nearly a young man.
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Creation Myths of Primitive America THE HAKAS AND THE TENNAS / ILHATAINA / HITCHINNA / TIRUKALA; lines 21529-21563 confidence: high

"child which rises from the spittle of Burnt Face and reaches maturity in one day"

A child rises from Burnt Face's spittle and reaches maturity in one day.
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Yana Texts III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334 / III. THE LOST BROTHER.339; lines 4179-4281 confidence: high

Flint Woman hears a cry, picks up and washes a child, places him on a black-bear hide, and within days he crawls, nearly stands, talks, is named Tsawa'tdikapsu, and asks for food.

Tsawa'tdikapsu appears as a child found by Flint Woman and develops from crawling to standing, speaking, eating, hunting, and weapon use within a few days.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 1025-1145 confidence: medium

When the boy has been growing two days, Bluejay asks Wildcat Woman for him, holds him, fondles him, and says their boy is very pretty.

After two days of growth, Bluejay receives the boy; the child later grows older and comes to look just like his father.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 205-334 confidence: medium

A note states that this myth corresponds to Curtin's “The Hakas and the Tennas,” gives several name correspondences, rejects Curtin's fire/lightning-versus-clouds nature allegory, and says both versions later include an apparently unconnected origin-of-thunder account involving a child dug up from the ground.

An editorial note describes the latter portion of this and Curtin's versions as an origin-of-thunder account involving a child dug up from the ground.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 337-418 confidence: high

The Grizzly Bears have eaten the men; the old woman puts on pitch for mourning; at midnight the spittle cries out and becomes a boy whom she wraps and washes.

The revived being appears as a boy at night, crawls by daylight, and is grown by the time the sun is overhead.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 420-525 confidence: high

The grandmother goes to dig ma'ls-unna roots in spring, hears a cry from something sprouting, discovers it is a newborn babe, digs the child up with a stick, and places him in her pack-basket.

A newborn babe cries from the sprouting ground while the grandmother digs roots, is brought home, washed, and grows quickly.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 528-623 confidence: low

Sam Bat'wl found it curious that a newly dug-up child knew its own name, though none had been bestowed, and he offered no explanation.

The note explicitly describes a newly dug-up child knowing its own name without receiving one.
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japanese

Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1413-1523 confidence: medium

Kotei, one of three Chinese emperors of the mythological age and son of Yuhi, is named as the inventor; before his birth his mother has a vision of his greatness and sees the North Star emit vivid flashes.

Before Kotei's birth, his mother has a vision foretelling that her son will be a great man, and the North Star emits vivid flashes.
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Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1413-1523 confidence: medium

Kotei is introduced as a mythological Chinese emperor, son of Yuhi; before his birth his mother has a vision of his future greatness and sees lightning flash from the North Star.

Kotei’s mother has a vision foretelling his greatness and sees lightning from the North Star shortly before his birth.
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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: high

A bamboo grove is filled with bright soft light; the brilliance comes from a hollow bamboo stem where a three-inch beautiful human being stands.

A tiny beautiful human being is found inside a glowing bamboo stem and is taken home as a child.
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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: high

In three months the bamboo child becomes a full-grown girl; she is dressed in kimonos, hidden behind screens, radiates light, and dispels the old man’s sorrow.

The bamboo child becomes a full-grown girl within three months.
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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: high

While cutting bamboo, the old man sees the grove flooded with soft bright light like moonlight; the light comes from one bamboo, inside which stands a beautiful tiny human being three inches high.

The child appears as a tiny beautiful being inside a glowing bamboo stem and is taken home to be raised by the old couple.
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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 2632-2740 confidence: high

The old man recalls finding her as a "little creature three inches high" in a "great white light" streaming from bamboo, and says he thought her more than mortal.

Princess Moonlight is remembered as a tiny child found hidden in bamboo amid a great white light, and the old man considers her more than mortal.
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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 2632-2740 confidence: high

The bamboo-cutter recalls finding her years earlier as a three-inch-high creature hidden in bamboo, with a great white light streaming from it, and says he thought her more than mortal.

Princess Moonlight is recalled as having been found when she was only three inches high, hidden in bamboo from which a great white light streamed.
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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 QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6236-6369 confidence: high

A great peach comes bumping downstream; the old woman says it must be delicious and tries unsuccessfully to reach it.

A child emerges from a peach that floated down the river and split by itself before being cut.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6236-6369 confidence: high

The child says he is not a demon or fairy, that Heaven heard the couple's cry for a child and sent him; the couple rejoice and name him Momotaro, Son of a Peach.

The child states that Heaven heard the old couple's sorrow over having no child and sent him to be the son of their old age.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6236-6369 confidence: high

The old man places the peach on a board to cut it; the peach splits in two by itself, a voice tells him to wait, and a beautiful little child steps out.

A child emerges from a peach that splits open by itself and explains his arrival as Heaven-sent.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6371-6508 confidence: medium

The old man is surprised by the fifteen-year-old boy, regards him as strong, fearless, no common child, and a gift from Heaven, and permits him to go destroy the demons and bring peace.

The old man regards Momotaro as no common child, sent to the old parents as a gift from Heaven, and therefore unlikely to be harmed by the devils.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6371-6508 confidence: medium

The old man is surprised by the fifteen-year-old boy, but thinks Momotaro is strong, fearless, no common child, and sent as a gift from Heaven.

The old man believes Momotaro is no common child and was sent to them as a gift from Heaven.
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1577-1695 confidence: high

Kintaro has great strength; by age eight he can cut down trees quickly, receives a large ax, helps woodcutters, is called “Wonder-child,” and smashes rocks and stones.

Kintaro is a child whose distinguishing trait is exceptional strength; by age eight he can cut down trees as quickly as woodcutters, smashes rocks, and is called “Wonder-child.”
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1577-1695 confidence: high

Kintoki marries, falls into disgrace, dies, and his widow flees to the Ashigara Mountains, where she gives birth to Kintaro, the Golden Boy.

Kintaro is born in the mountain forests and is repeatedly described as having remarkable strength from childhood, including cutting trees and smashing stones.
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1697-1832 confidence: high

Kintaro pulls a large tree at the water's edge until its roots give way; it falls across the stream as a bridge, and the animals follow him across while praising his strength.

Kintaro, a boy, uproots a large tree to make a bridge, and the observing woodcutter says he is no ordinary child.
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1697-1832 confidence: medium

At a river with no bridge, Kintaro uproots a large tree at the water's edge, makes it fall across the stream, crosses first, and the four animals follow while praising his strength.

Kintaro is a boy whose strength allows him to uproot a large tree and impress a watching adult as not ordinary.
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1834-1943 confidence: high

The woodcutter praises Kintaro’s strength, says he saw him on the riverbank pull up a large tree to bridge a torrent, and says Kintaro is hidden in wild mountains.

Kintaro is described as a child of exceptional strength who was hidden away in an unknown mountainous region because his strength as an infant harmed others.
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1834-1943 confidence: high

The disguised woodcutter praises Kintaro’s strength, says he saw him pull up a large tree to bridge a torrent, and predicts he will become the strongest man in Japan.

Kintaro is repeatedly described as a child of unusual strength; his strength as an infant caused his mother to hide him, and Sadamitsu calls him a prodigy after seeing him uproot a tree.
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1946-2051 confidence: high

Prince Toyonari Fujiwara and Princess Murasaki live in Nara, have no child, desire one for family and ancestral rites, and decide to make pilgrimage to Hase-no-Kwannon, believing Kwannon answers prayers in the form needed.

A childless couple makes pilgrimage, offers incense, and prays to Kwannon, described as Mother of Mercy and Heavenly Mother; a daughter is then born and called Kwannon's gift.
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1946-2051 confidence: medium

The couple decide to make a pilgrimage to Hase-no-Kwannon, believing Kwannon answers mortal prayers in the form most needed; their greatest need is a child.

The childless couple make a special pilgrimage to Hase-no-Kwannon, pray daily, and then receive a daughter explicitly called a gift of Kwannon.
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 2053-2152 confidence: medium

At thirteen, Hase-Hime is already mentioned as a poetess of merit, an accomplishment highly esteemed among women of old Japan.

At thirteen, Hase-Hime is known as a poetess and is tasked with saving the Emperor’s life by the merit of her verse.
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native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa MEMOIR 71 / CONTENTS. / CHAPTER I. / CHAPTER II.; lines 186-336 confidence: medium

The contents list 'Nenebuc, the transformer' and an episode on the magic birth of Nenebuc and his four brothers.

A title refers to the magic birth of Nenebuc and his four brothers.
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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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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1565-1669 confidence: medium

In March the girl breaks ice at a water hole, looks into the water while the sun is shining, and looks at the sun. Her father says she must live with the sun. She says he will see his grandchildren and instructs him to put an overturned wooden dish before the fire for four days and nights and look under it each morning.

The old man leaves a wooden dish upside down before the fire and finds Nenebuc and four brothers under it on successive mornings.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3967-4113 confidence: medium

A feet-first child is gifted with curing powers for sore backs; the child is allowed to jump on the patient’s back.

A child born feet first is said to be gifted with the power to cure sore backs by jumping on the patient’s back.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 5354-5450 confidence: medium

A young boy loves a girl, is laughed at for youth, is connected to her pregnancy through repeated use of the same place; she gives birth, and the chief announces an infant paternity test based on urination.

The passage says the girl becomes pregnant after the young boy repeatedly uses the same place associated with her urination, and she gives birth to a child.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 1780-1883 confidence: medium

The young woman becomes pregnant, gives birth to male twins, and the twins soon become quite large.

The young woman gives birth to male twins, and they become quite large after only a short time.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 1885-1982 confidence: medium

At the water-place of the women who make the human-eye robe, one twin transforms into a small young blue duck; the youngest sister chases it, loses sight of it in turbid water, feels something inside her, is judged pregnant, and soon gives birth to a male child.

After the youngest sister encounters the pretended duck, she suddenly becomes pregnant and quickly gives birth to a male child who is actually the infiltrating twin in infant form.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6652-6740 confidence: high

The next tale begins with a man and wife living in an ugly lodge in the woods with a son; the woman gives birth to another boy, no longer than a hand, who is bright and lively.

A baby no longer than a hand is bright and lively, is left in a hollow tree because his father thinks he cannot live, and survives until his brother feeds him.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6742-6826 confidence: medium

At a hollow tree or stump, a little fellow catches mice; the stump becomes a man and carries the boy home. The father gives the boy a small club, and a struck hickory falls; anything struck is crushed or killed.

A small boy receives a club and thereafter crushes or kills trees and supernatural beings with it.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7034-7122 confidence: high

The fish is opened; a beautiful boy is found in place of roe, washed, cared for, treated as a gift, and called the sisters' son.

The passage presents a beautiful boy discovered inside a fish in place of roe, then raised by the sisters and later shown to have exceptional hunting ability.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24642-24731 confidence: medium

The wife gives birth to male twins; the witch acts as midwife and places one child under one bed and the other under another.

The male twins survive beneath beds, play ball actively from infancy, move swiftly outdoors, and undertake an attempt to restore their uncle's sight.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5465-5563 confidence: medium

A note says other versions exist; in one, geese guard the tree, the lad enters a goose and then the youngest sister, she becomes pregnant, and by being born of her he becomes master of the chestnuts.

In the note’s alternate version, the lad enters the youngest sister, she becomes pregnant, and he is born from her before becoming master of the chestnuts.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19431-19523 confidence: medium

The boy says he was abandoned at two days old during a flight from Canandaigua, dropped into a hollow tree where a bear lived, and caught by the bear, who said he should live with her children.

The boy says he remembers events from when he was two days old and knew his mother's mind; later he is said to know her thoughts again.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19614-19708 confidence: medium

The boys return home, find their father by the fire singing of their loss, declare that they have not been killed and cannot be harmed, and recount traveling by a dry-land stream to the Genonsgwa lodge, killing two Genonsgwa, and burning the lodge.

The boys say nothing can harm them, and their father recognizes that they possess potent orenda and are above witches and wizards.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 15998-16091 confidence: high

At night the old woman hears crying at the dead daughter's grave, goes with a torch, finds a naked baby who has crawled out through a hole in the earth, and does not know the daughter had been pregnant.

A naked baby crawls out through a hole in the earth from the grave of the dead daughter, who had been pregnant without the old woman's knowledge.
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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 grows very rapidly and is later identified as the son of Hinon, associated with thunder.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14479-14571 confidence: low

The Genonsgwa tale begins with a warlike village, a strange boy of unknown origin who grows up neglected, and his refused but persistent attempt to join a warpath party of twenty men.

The Genonsgwa opening describes a strange small boy whose origin is unknown and who survives by moving among lodges before growing into a peculiar young man.
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Seneca Fiction, Legends, and Myths HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ; lines 12199-12303 confidence: medium

The larger child says the father's uncle killed their mother, cut off her head and breasts, threw her intestines into a hollow log, and that the children survived there by drawing milk from the breasts; the children take meat to feed their mother.

The two boys survive among the mother's intestines by drawing milk from her severed breasts after her killing and dismemberment.
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Seneca Fiction, Legends, and Myths HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ; lines 12403-12491 confidence: medium

The old woman and girl search for the crying voices, find two small children apparently near the ground, clothed in skins and carrying small weapons, and adopt them as children and grandchildren.

The two boys are found as very small children, already have weapons, soon seem larger, and kill increasingly larger game.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20056-20150 confidence: medium

The beginning of “Hinon and the Iroquois” introduces an orphan lad in a village, regarded as peculiar, without relatives and destitute, and cared for by the people generally.

The orphan is regarded as peculiar, knows things intuitively, sees Hinon in the clouds when others apparently do not, and performs the exceptional act of shooting into the clouds and withdrawing the immovable arrow.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 20940-21040 confidence: high

The young woman bears twin boys; their grandmother throws them into the lake repeatedly, but they swim back; they grow quickly and ask to do their father's canoe work while he rests.

Twin boys are born, survive repeated throwing into the lake, immediately paddle or swim ashore, and grow quickly.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17436-17528 confidence: medium

Haient'hwus hears the song 'Oh, uncle! I am rising'; a great elm tree falls with a crash, and Okteondon is found standing at the lodge after people say he has grown to manhood and arisen.

Okteondon's rising and growth to manhood are announced as the great elm falls and he is found standing.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17915-18013 confidence: high

The pregnant woman hears unborn twins speak; one is born naturally, while the other exits through the armpit, killing her, and has a rough flint-shaped head.

The twins converse inside the mother’s body about how to be born, and their births differ in manner and consequence.
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sufi

Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 5288-5484 confidence: medium

A ruler attempts to thwart Allah’s decree that Moses be born, commits many murders, yet Moses is born and protected; Moses is safe inside the ruler’s house while infants outside are killed.

Moses is born and protected despite killings intended to prevent his birth.
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Masnavi i Ma'navi: Teachings of Rumi THE M ASM AVI. / THE MASNA VL / THE MASHA VI. / THE MASNA VL; lines 9948-10166 confidence: medium

A heathen woman brings her two-month-old infant, and the infant salutes the Prophet as the veritable apostle of God.

A two-month-old infant salutes the Prophet as the apostle of God.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12058-12265 confidence: high

The passage summarizes miraculous incidents from the Prophet’s childhood: Halima suckles him; idols bow before him; he strays from home; Abd ul Muttalib prays to God; he is found in the Ka'ba and restored.

The prose summary lists supernatural or wonder-marked childhood incidents, including idols bowing and the child being found in the Ka'ba.
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Mystics and Saints of Islam APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 confidence: medium

The passage says the story is aimed at St. Paul, notes Rumi's life at Iconium, and lists Masnavi allusions to John the Baptist in the womb and Christ walking on water.

The passage reports allusions to John the Baptist leaping in the womb and Christ walking on water in the Masnavi.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 confidence: high

The Prophet said that Satan touches every child at birth, 'except Mary and her son.'

The cited saying states that Satan touches every child at birth except Mary and her son.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 confidence: medium

Satan touches every child at birth, "except Mary and her son."

Mary and her son are singled out as exceptions to Satan's touch at birth.
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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 Jesus’ birth: a branch from I'shai’s root, a flower in which the Spirit of God dwells, and a virgin bearing a son.

Isaiah is cited as announcing that a virgin will bear a son and that the Spirit of God will dwell in the flower from the root of I'shai.
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The Mesnevi CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 4819-4951 confidence: high

The child says a lighted taper in a dark room "instantly devours all the darkness, and yet remains a little taper."

Sultan Veled, while still a child, gives an immediate analogy for Moses' rod; Emir 'Arif, as an infant, pronounces God's name three times.
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The Mesnevi CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 4819-4951 confidence: high

Sultan Veled dies in A.H. 712; many children by Fatima die in infancy, and at length Chelebi Emir 'Arif, his son and successor, is born.

After multiple infant deaths, Emir 'Arif is born, speaks God's great name three times as an infant, and is prophesied to become a great saint and successor.
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The Mesnevi CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 4819-4951 confidence: high

The passage records Sultan Veled's death, the birth of Chelebi Emir 'Arif, and the infant's threefold pronunciation of God's great name, followed by Jelalu-'d-Din's prophecy of his future sainthood and succession.

Emir 'Arif pronounces God's great name three times as an infant or very young child, leading Jelalu-'d-Din to prophesy his future sainthood and succession.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7142-7245 confidence: high

A Christian mother with infant is brought to the idol and fire, commanded to worship, resists because of true belief, then sees the infant thrown into the flame and speaking that it is unharmed.

The infant thrown into the flame speaks, declares itself unharmed, and interprets the fire’s hidden reality.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 confidence: medium

The king of Khurāsān gives Melika’i-Jihān to Jelālu-’d-Dīn Huseyn; four people are warned in a dream by Muhammad that the marriage should occur; nine months later Bahā’u-’d-Dīn Muhammed is born.

The passage links Bahā’u-’d-Dīn Veled’s birth to a marriage commanded through dreams by Muhammad; the child later displays exceptional learning and receives a sanctifying title through further dreams.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 confidence: high

At age five he became restless because forms from the invisible world appeared before him bodily; the beings are described as angelic messengers, righteous genii, and saintly men, with explicit analogies to appearances to Muhammad, Mary, Abraham, Lot, and other prophets.

Jelāl is portrayed at ages five, six, and seven as seeing invisible beings, vanishing and returning from celestial regions, and receiving a visible divine appearance.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 confidence: high

The text says that at age five Jelālu-’d-Dīn became uneasy because spiritual forms from the invisible world appeared to him, including angelic messengers, righteous genii, and saintly men; it compares such appearances to visions associated with Muhammad, Mary, Abraham, Lot, and other prophets.

The passage repeatedly presents Jelālu-’d-Dīn as a child whose visionary experiences, disappearance, fasting, and divine vision mark extraordinary spiritual status.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: medium

At Nishapur, Farídu'd-Dín 'Attár presented young Jalálu'd-Dín Rúmí with the Asrarnama and told his father the child would become famous throughout the world.

'Attár predicts the child's worldwide fame, and the passage reports childhood visions, philosophy teaching, and celestial flight.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: high

Wonderful childhood stories say that at six Rúmí saw visions, taught playmates philosophy, and performed feats such as flying into celestial regions.

At six years of age, Rúmí is said to see visions, teach philosophy, perform marvellous feats, and fly into celestial regions.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 confidence: high

The king laments his childless marriage and says a son is man's prime desire; the sage responds with a cynical description of woman and marriage.

The king laments his childless marriage and desire for a son; the wish is then fulfilled by magic and the son is named Salámán.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 confidence: high

The allegory of Salámán and Absál begins with the Shah of Yunan, a king counselled by a sage who keeps the Tower of Wisdom; the king laments his childless marriage and desires a son.

The Shah of Yunan laments childlessness, desires a son, and the narrator says the wish is fulfilled by magic.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 confidence: high

Zulaikha’s passion turns into hate and lying; Yúsuf is cast into prison on false pretences and is freed by the marvellous utterance of a babe at its mother’s breast.

Yúsuf is freed from false imprisonment by the marvellous utterance of a babe at its mother’s breast.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 confidence: high

Zulaikha's passion turns to hate and lying; Yúsuf is imprisoned on false pretences and freed by a babe's marvellous utterance; Potiphar and Zulaikha later spread a scandalous story that sends him to prison again.

Yúsuf, imprisoned on false pretences, is freed by the marvellous utterance of a babe at its mother's breast.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 689-785 confidence: medium

“Compare the miraculous speaking of the babe Jesus in a cave, mentioned in the New Testament Apocryphal Writings.”

The editorial footnote explicitly mentions the miraculous speaking of the babe Jesus in a cave.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 689-785 confidence: medium

Footnotes cite comparisons: speaking babe Jesus in a cave, Rakush and Kyrat as steeds, and Rama after Lanka.

An editorial note explicitly mentions the miraculous speaking of the babe Jesus in a cave.
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korean

Corea, the Hermit Nation CHANGES AFTER THE INVASION. 151 / CHANGES AFTER THE INVASION. 153 / CHAPTEE XXL / THE ISSACHAB OP EASTERN ASIA. ,; lines 5877-5957 confidence: high

A Manchiu legend says three heaven-born virgins bathed in a lake beneath the Great White Mountains; a magpie dropped a blood-red fruit, the youngest ate it, conceived, and bore Ai-sin Ghioro, the Golden Family Stem.

A magpie drops a blood-red fruit; the youngest heaven-born virgin eats it, conceives, and bears Ai-sin Ghioro.
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Corea, the Hermit Nation JAPAN AND COREA. / S2 COREA. / JAPAN AND COREA. 53 / JAPAN AND COREA. 55; lines 2190-2252 confidence: high

Critics reject traditional elements such as Jingu controlling waves and drowning the Shinra army by jewels of ebbing and flowing tide, and delaying her accouchement by a magic stone carried in her girdle.

A magic stone carried in Jingu’s girdle is said to delay her accouchement during the conquest tradition.
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Corea, the Hermit Nation JAPAN AND COREA. / S2 COREA. / JAPAN AND COREA. 53 / JAPAN AND COREA. 55; lines 2190-2252 confidence: high

The Japanese ascribe the victory to Jingu’s unborn babe, later deified as Ojin, god of war, and worshipped by Buddhists as Hachiman or the Eight-bannered Buddha.

The glory of victory is ascribed to Jingu’s unborn child, later deified as Ojin, god of war, and worshipped as Hachiman.
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Corea, the Hermit Nation SHAMANISM AND MYTHICAL ZOOLOGY. / CHAPTER XXXrV. / LEGENDS AND FOLK-LORE. / LEGENDS AND FOLK-LORE. 309; lines 11768-11817 confidence: high

An old man finds an extraordinary gourd-shaped egg, opens it, discovers a beautiful rosy boy-baby, takes him home, and adopts him.

The passage repeatedly describes boy-babies found within a gourd-shaped egg, a sea-borne box, and a golden casket.
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Corea, the Hermit Nation THE OLD KINGDOM OP CHO-SEN. 15 / THE OLD KINGDOM OF CHO-SEN. 17 / CHAPTER III. / THE PUYU RACE AND THEIR MIGRATIONS.; lines 812-850 confidence: high

A waiting-maid sees "a glistening vapor" enter her bosom; the ray or tiny cloud is "about as big as an egg," and under its influence she conceives.

The waiting-maid conceives after a glistening vapor, ray, or tiny cloud enters her bosom.
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Corea, the Hermit Nation THE OLD KINGDOM OP CHO-SEN. 15 / THE OLD KINGDOM OF CHO-SEN. 17 / CHAPTER III. / THE PUYU RACE AND THEIR MIGRATIONS.; lines 812-850 confidence: high

The child is a boy whom the king casts among pigs; "the swine breathed into his nostrils and the baby lived."

The newborn boy is cast among pigs and then horses, but the animals keep him alive through breath.
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Korean Folk Tales - Imps, Ghosts and Fairies A STORY OF THE FOX 27 / CHEUNG PUK-CHANG, THE SEER / CHEUNG PUK-CHANG, THE SEER 31 / CHEUNG PUK-CHANG, THE SEER 83; lines 1040-1102 confidence: medium

Puk-chang is introduced as a noted Korean master, mysterious from birth, with the ability to recall a book word for word after a glance and mastery of astronomy, geology, medicine, fortune-telling, music, mathematics, and geomancy without special study.

The narrator says Puk-chang was a wonderful mystery from the time of his birth and describes extraordinary abilities from youth.
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Korean Folk Tales - Imps, Ghosts and Fairies STRANGELY STRICKEN DEAD / THE MYSTERIOUS HOI TREE / TA-HONG / TA-HONG; lines 6536-6598 confidence: medium

Sim as a boy was “already an adept at the character,” a “wonder,” and nicknamed Soondong, “the godlike one.”

Sim is described as a wondrous, godlike-nicknamed boy who advances through examinations to become First Minister.
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Korean Tales HONG KIL TONG; / OR, THE ADVENTURES OF AN ABUSED BOY. / HONG KIL TONG . / HONG KIL TONG.; lines 5278-5341 confidence: medium

“This will be a very great man; if not a king, he will be greater than the king, and will avenge his early wrongs by killing all his family.”

Kil Tong is foretold to become a very great man, perhaps royal or greater than royal, and this prophecy leads his father to confine him and later seek his death.
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Korean Tales OR, THE ADVENTURES OF AN ABUSED BOY. / HONG KIL TONG . / HONG KIL TONG. / HONG NIL TONG.; lines 5344-5405 confidence: low

Kil Tong reaches a high barren peak in clouds, enjoys remoteness and absence of men and laws, feels free and equal, and believes heaven is giving him powers not accorded to other men.

Kil Tong is described as a boy who feels heaven is smiling on him and giving him powers not accorded to other men.
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Korean Tales SIM CHUNG . / HONG KIL TONG; / OR, THE ADVENTURES OF AN ABUSED BOY. / HONG KIL TONG .; lines 5215-5275 confidence: medium

A son of marvellous beauty is born to one concubine; Hong Pansa wishes he were a full son eligible to office, and the child is named Kil Tong.

Kil Tong is described as a child of marvellous beauty who grows quickly, learns rapidly, and shows remarkable ability, while his concubine birth blocks full status.
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Korean Tales SIM CHUNG, / THE DUTIFUL DAUGHTER. / SIM CHUNG. / SIM CHUNG.; lines 4682-4750 confidence: medium

After fifteen years of waiting, the parents receive a girl child; they had hoped for a son but do not seriously disfavor the girl.

The daughter comes after fifteen years of waiting, remains unmarked by childhood illness and small-pox inoculation, and is described as speaking mature wisdom at age three.
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Korean Tales SIM CHUNG. / SIM CHUNG . / HONG KIL TONG; / OR, THE ADVENTURES OF AN ABUSED BOY.; lines 5188-5212 confidence: medium

A high-ranking Korean noble named Hong, titled Ye Cho Pansa, has two sons by his wife and one by a concubine; the latter son is described as remarkable from birth to death and as the subject of the history.

A night dream of thunder and a huge dragon is explicitly interpreted by Hong Pansa as a good omen and token of a blessing, and he hopes the blessing will be another son; the son by the concubine is introduced as remarkable from birth to death.
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Korean Tales SIM CHUNG. / SIM CHUNG . / HONG KIL TONG; / OR, THE ADVENTURES OF AN ABUSED BOY.; lines 5188-5212 confidence: medium

"HONG KIL TONG; OR, THE ADVENTURES OF AN ABUSED BOY."

The passage contrasts two sons by the wife with one son by a concubine and marks the latter as remarkable from birth to death and the subject of the tale.
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Korean Tales THE ENCHANTED WINE-JUG. / THE ENCHANTED WINE-JUG . 55 / THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE.; lines 1639-1762 confidence: high

The devout couple pray for a son; the wife falls asleep while praying and dreams of a commotion near the North Star and a beautiful boy descending on a wonderful white feather fan.

A childless couple prays for a son, and the wife dreams of a celestial boy descending before a beautiful boy is born in spring.
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Korean Tales THE ENCHANTED WINE-JUG. / THE ENCHANTED WINE-JUG . 55 / THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE.; lines 1639-1762 confidence: medium

The boy says he is “the attendant of the great North Star,” banished to earth for years, and sent with a fan that will save the woman’s life and his own.

The dream boy says he is the attendant of the great North Star, banished to earth for years, and he is followed by the birth of the couple’s son.
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Korean Tales THE ENCHANTED WINE-JUG. / THE ENCHANTED WINE-JUG . 55 / THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE.; lines 1764-1891 confidence: medium

Pang Noo grows rapidly in learning, surpasses home instruction, and is sent to the renowned teacher Nam Juh Oon with his parents' blessing and affection.

Pang Noo is unusually brilliant and departs for study carrying an inherited fan believed to ward off evil and bring good because of his mother's birth dream.
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Korean Tales THE ENCHANTED WINE-JUG. / THE ENCHANTED WINE-JUG . 55 / THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE.; lines 1764-1891 confidence: high

Cho's wife has not neglected bowing to heaven and requesting a child; she sits apart on a clean moonlit hillside, gazing into heaven and thinking of Ching Yuli and Kyain Oo before falling asleep.

Cho's wife asks heaven for a child, dreams of a heavenly girl, then bears a daughter whom the family links to the dream and neighbors regard as supernatural.
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Korean Tales THE FAITHFUL DANCING- GIRL WIFE. / SIM CHUNG, / THE DUTIFUL DAUGHTER. / SIM CHUNG.; lines 4620-4679 confidence: medium

The hoped-for child is withheld as years pass, and the wife consults priestesses.

After fifteen years of childlessness, the wife dreams of a star descending from the sky, interprets it as announcing a coming blessing, and a child is born.
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Korean Tales THE FAITHFUL DANCING- GIRL WIFE. / SIM CHUNG, / THE DUTIFUL DAUGHTER. / SIM CHUNG.; lines 4620-4679 confidence: high

The hoped-for child is withheld as years pass, and the wife consults priestesses.

The couple waits fifteen years without a child before the dream and subsequent birth.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 262. / EX. 33. / JINGO. - 253 / BOOK X.; lines 14618-14694 confidence: medium

“From a child he was intelligent, penetrating, and far-sighted,” with “amazing indications of sageness.”

Homuda receives a divine grant while in the womb, is born with a distinctive arm mark, and is described as showing exceptional wisdom in childhood.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 AT: B57 / XIV. 7. / XIV. 8. / A.D. 458.; lines 19286-19343 confidence: low

The Emperor says everyone notices the resemblance but that he is suspicious because he gave the woman only one night, after which she conceived and bore a daughter.

The Emperor calls it unusual that one night produced conception and a daughter, while Ohomuraji argues that some women conceive very easily and that suspicion is unjustified.
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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: high

The Sun-Goddess swears that male children will prove Sosa's pure heart, then eats three swords and produces three female deities: Oki-tsu-shima-bime, Tagi-tsu-hime, and Tagori-hime.

Divine children are produced by eating swords and jewels, and another deity is produced from Ama-terasu's breath after she works with the jewels.
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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: high

Breath produced by biting and blowing away parts of jewels generates named female deities, including Ta-gori-hime no Mikoto and Tagi-tsu-hime no Mikoto, with dwellings in Naka-tsu miya and He-tsu miya; the account totals three female deities.

Jewels and swords are bitten, eaten, blown away, or held, and deities or children are produced from breath or converted objects.
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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: medium

Oho-na-mochi, while pacifying the land, hears a human voice from the sea; a dwarf appears floating on the tide in a kagami-rind boat with wren-feather clothing; Oho-na-mochi places him on his palm, and the dwarf bites his cheek.

A dwarf arrives floating on the tide in a plant-rind boat, is small enough to be placed on a palm, and is later identified as Taka-mi-musubi's child, Sukuna-bikona.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 58. / I 626 / II. 9, / THE AGE OF THE GODS. 73; lines 4675-4833 confidence: medium

A female figure sets fire to the muro; three children are born in sequence from the first smoke, from withdrawal from the heat, and next thereafter, and are named Ho no Susori, Hiko-ho-hodemi, and Ho no akari, with ancestor notes for two of them.

Three named children are born from circumstances involving smoke and heat after the muro is set on fire.
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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: high

Sosa no wo no Mikoto swears that if he has evil feelings, the children produced by chewing jewels will be female and sent to the Central Reed-Plain Land, but if his intentions are pure, male children will be produced and made to rule the heavens; the oath also applies to children produced by his elder sister.

The oath is verified through children produced by chewing a sword and jewels; Sosa no wo no Mikoto's chewed jewels produce male deities.
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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: medium

Another writing places Sosa no wo no Mikoto at the head-waters of the River Ye in Aki, where a divine husband and pregnant wife grieve because an eight-forked serpent devours their children; he tells them to prepare eight jars of sake from fruits.

The parents fear that the child about to be born will be devoured by the serpent as earlier children were; the serpent comes at the birth but is incapacitated and slain, and the child is afterward brought up.
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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

As the fire brightens, reaches its height, and begins to die down, Ho-no-akari, Ho-no-susumi, and Ho-no-ori spring forth and identify themselves as children of the Heavenly Deity.

The children emerge from the burning chamber at marked stages of the fire and identify themselves as children of the Heavenly Deity.
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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 5786-5929 confidence: medium

Toyo-tama-hime says, “pray thee do not look upon her”; the Heavenly Grandchild secretly peeps, and she “had changed into a dragon.”

The child of the Heavenly Grandchild and Toyo-tama-hime is born during the dragon-form episode, wrapped in rushes, abandoned on the seashore, and named.
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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: medium

Yorodzu-hata-hime gives birth to Ninigi in the Void of Heaven; Ama-terasu decides to send this grandchild and bestows attendant deities and personal objects, with a note identifying regalia.

Ninigi is born in the Void of Heaven during descent, and later the younger bride becomes pregnant in one night.
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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

In the main account, children are born at successive stages of the flames: Ho-no-susori no Mikoto, Ho-no-akari no Mikoto, and Hiko-ho-ho-demi no Mikoto, also called Ho-no-wori no Mikoto.

Both the main and variant accounts place the births at successive stages of the flames; the variant explicitly states that the fire fails to harm the children and mother.
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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: medium

A child is named Katsu no haya-hi ama no oshi-ho-mimi; jewels from Sosa no wo's hair and neck, and later his forearm, foot, and leg, produce named gods.

The passage describes jewels changing to produce gods and additional gods arising from Sosa no wo's limbs.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 NET. 222 / A.D 400. / THE EMPEROR MIDZUHAWAKE.' / HANSHO TENNO.); lines 17845-17899 confidence: medium

Midzuhawake is introduced as younger brother by the same mother of Izaho-wake, appointed Prince Imperial, born in the Palace of Ahaji, and at birth having teeth like one bone and a beautiful appearance.

At birth Midzuhawake is marked by teeth like one bone and a beautiful appearance; notes gloss his name by beautiful teeth and compare the tooth feature with other texts.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUJIN. 157 / B.C. 86. / SUJIN. 161 / SUJIN. 163; lines 9654-9798 confidence: high

Hika-tohe says his young infant spontaneously spoke names or titles of the gods worshipped by the men of Idzumo and asks whether the words may be divine inspiration.

A young infant is said to speak complex divine names of Idzumo gods, and the reporter asks whether the words were divinely inspired.
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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 X. 8. / XEEO: / TX 10. / TX, 12.; lines 13370-13470 confidence: medium

The gods say that because the King is unbelieving he will not possess that country, but the child in the Empress's womb will take possession of it; that night the Emperor suddenly becomes ill and dies.

The gods state that the unborn child in the Empress's womb, rather than the unbelieving Emperor, will take possession of the country.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 XIV. 49 / XIV. 50. / YURIAKU. BWA / BOOK XV.; lines 21264-21301 confidence: medium

“The Emperor’s hair was white * from his birth.”

Shiraga is described as having white hair from birth, and the notes connect the name Shiraga with white hair.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 ONG EL / A.D. 592. / XXI.- 16, / A.D. 593.; lines 6683-6736 confidence: high

The prince speaks as soon as he is born, later handles suits of ten men at once without error, and knows beforehand what will happen.

The prince speaks as soon as he is born and later displays exceptional wisdom, flawless adjudication, and foreknowledge.
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oceanic

Oceanic Mythology CULTURE HERO TALES 125 / CULTURE HERO TALES 127 / CULTURE HERO TALES 129 / MISCELLANEOUS TALES 131; lines 6774-6853 confidence: medium

A New Hebrides story is introduced: Taso the cannibal kills Qatu's pregnant sister and abandons her body; twin boys are born after her death and survive on rain-water in dead leaves and edible shoots.

Twin boys are born after their pregnant mother has been killed and abandoned; they survive alone using rain-water and plant shoots until they are found.
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Oceanic Mythology MISCELLANEOUS TALES 131 / MISCELLANEOUS TALES 133 / MISCELLANEOUS TALES 135 / MISCELLANEOUS TALES 137; lines 7008-7137 confidence: medium

Garawada remains in the tree, bears a son, and the child falls to the ground, survives on wild fruits and water, discovers his mother, and brings her food.

The child is born while his mother is trapped in a tree, survives alone in the jungle, and uses a taught song to identify his kin.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7706-7834 confidence: high

Minahassa tale: wind over the sea raises waves and foam in the shape of an egg; the sun shines on it, a boy is born, and he grows miraculously.

Wind-driven waves create an egg-shaped mass of foam, the sun shines on it, and a miraculously growing boy is born.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11169-11285 confidence: medium

Ligi returns with an empty sack; Aponibolinayen eats a missed piece of fruit and asks for more, so Ligi angrily drags her to the tree and buries her in a hole at its foot.

Ligi buries Aponibolinayen at the foot of the bolnay-tree, and she gives birth there through an extraordinary procedure.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11169-11285 confidence: high

Aponibolinayen, about to give birth, asks her spirit helper Ayo what to do; Ayo tells her to prick her little finger, and a child named Kanag is born from the wound.

Ayo tells Aponibolinayen to prick her little finger, and Kanag is born from the wound.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11169-11285 confidence: high

Kanag grows whenever he is bathed, leaves the pit despite his mother's fear, finds children swimming, and Dagolayan says he resembles an uncle in Kadalayapan.

Kanag grows every time he is bathed and soon becomes a boy able to leave the pit.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11169-11285 confidence: medium

Kanag and Dagolayan go to fight; the sound of their shields is like a thousand men, and when Ligi wants to kill Kanag, Dagolayan's pleading saves him.

Kanag's shield sounds like a thousand men, and his dance makes the town tremble, brings up water and fish, and knocks down coconuts.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11287-11346 confidence: medium

A woman eats the giant’s mangoes and her dog eats the skins; the woman bears seven children and the dog seven puppies; the giant claims one child and selects the seventh, Badabangisa.

Eating the giant’s mangoes and skins is followed by the woman bearing seven children and the dog bearing seven puppies; the giant selects the seventh child as his.
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Oceanic Mythology MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237; lines 11349-11453 confidence: medium

The next tale is described as suspect for extra-Indonesian influence but probably Indonesian in essence; a hunter feeds his beautiful white cat from a household coconut shell, the cat gives birth to a beautiful girl-child, and the hunter adopts the infant.

The white cat gives birth to a beautiful girl-child after being fed from a coconut shell, and the hunter adopts the infant.
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Oceanic Mythology MISCELLANEOUS TALES 237 / SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249 / MYTHS OF ORIGINS AND THE DELUGE 251; lines 11895-11976 confidence: high

Ligoapup is sent to earth, drinks water collected in a tree hollow, unknowingly swallows a tiny animal, becomes fruitful, and bears a girl-child.

Ligoapup becomes fruitful after unknowingly swallowing a tiny animal in water collected in a tree hollow and bears a girl-child.
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Oceanic Mythology MISCELLANEOUS TALES 89 / PLATE XII / MYTHS OF ORIGINS AND THE DELUGE 107 / MYTHS OF ORIGINS AND THE DELUGE 109; lines 5822-5902 confidence: high

Admiralty Islands version: Hi-asa cuts her finger, collects blood in a mussel-shell, covers and stores it; after eleven days it contains two eggs, which later burst into a man and a woman who become parents of the human race.

Hi-asa's blood produces a man and woman through eggs, and an old woman's blood produces the two brothers To-Kabinana and To-Karvuvu; the passage also notes similar German New Guinea tales of blood-clot children.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 107 / MYTHS OF ORIGINS AND THE DELUGE 109 / MYTHS OF ORIGINS AND THE DELUGE 111 / MYTHS OF ORIGINS AND THE DELUGE 113; lines 5988-6071 confidence: high

A fish’s contact with a woman’s leg leads to a swelling from which an infant emerges; the child is named Dudugera, later quarrels with other children, and is taken by his mother to the beach, where a great fish carries him east.

Dudugera is born from a swelling in his mother’s leg after a fish rubs against it.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 249 / MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255; lines 12063-12147 confidence: high

Young Spider is born miraculously from a boil upon Dabage the tortoise and climbs through all the heavens to the last heaven, where Lightning, Thunder, and Ancient Spider are.

Young Spider is explicitly described as born miraculously from a boil upon Dabage, the tortoise.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 257 / AUSTRALIA 269 / PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271; lines 12565-12659 confidence: medium

In the Kaitish example, a Euro man arose from the ground as a child, was found by a Lizard-clan woman, and was given milk by her each day.

In the Kaitish example, the Euro man arises from the ground as a child and is nurtured with milk.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39; lines 2907-2987 confidence: high

Maui is described in a New Zealand version as an abandoned unformed child, wrapped by his mother and left in bush or sea, then saved and raised by supernatural beings, sometimes in the sky-world.

Maui is abandoned as an unformed child but is tended by supernatural beings and raised to maturity.
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Oceanic Mythology NOTES 325 / NOTES 327 / NOTES 333 / NOTES 335; lines 16072-16161 confidence: medium

The note says this is the usual method of child birth in Tinguian tales and that birth from a blister or boil, or from an unusual body part, is common in Oceanic tales.

The passage states that birth from a blister, boil, or unusual part of the body is a common Oceanic tale incident.
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Oceanic Mythology PART II / NOTES 323 / NOTES 325 / NOTES 327; lines 15369-15589 confidence: medium

Note 25 says other versions tell of three sons born from three eggs laid by a giant butterfly and of wives sent down from above by Mula Dyadi.

The passage says three sons were born from three eggs laid by a giant butterfly.
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Oceanic Mythology PLATE XIV / CULTURE HERO TALES 125 / CULTURE HERO TALES 127 / CULTURE HERO TALES 129; lines 6725-6771 confidence: medium

Tamus leaves a dracaena plant as a plaything; the boy asks whether to make it a brother or cousin, holds it behind him, and it turns into a boy.

The boy transforms a dracaena plant into another boy, Pupal, who becomes his playmate and hidden companion.
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Oceanic Mythology TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209; lines 10323-10435 confidence: high

Dixon introduces the half-child story as widely distributed; in the Loda version, the first man and woman live by a river and garden, a flood washes away half the garden, the woman curses the rain, and the child is born half-human with one eye, one arm, and one leg.

Half-Child, born with only one eye, arm, and leg, climbs to the great deity in the upper world and is restored after bathing in a pool.
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arctic inuit

Across Arctic America: Narrative of the Fifth Thule Expedition H2 ACROSS ARCTIC AMERICA / CHAPTER IX / FAITH OUT OF FEAR / MTTEQ CUTTING UP A NEWLY CAPTURED SEAL; lines 4529-4649 confidence: medium

“The coming of men: at the very beginning of the world, women went out and found children sprawling among the bushes. Later, they grew to be many throughout the world.”

In the coming-of-men theme, women at the beginning of the world find children among bushes, and the children later multiply throughout the world.
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The Eskimo about Bering Strait ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION; lines 27602-27688 confidence: medium

The woman gives birth to a child; Raven directs Man how to feed and care for it, Raven and Man rub it with clay at a creek, and by the third day it is a full-grown man.

The son and daughter each become full-grown on the third day after birth, with clay rubbing included in the sequence.
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The Eskimo about Bering Strait SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459; lines 27926-28006 confidence: high

The older brother pretends to die, is placed in a grave box, rises after the mourners leave, hides his raven mask and coat in a tree, waits at the spring, becomes a small leaf by magic, falls into a ladle of water, and is swallowed by Raven's wife.

After swallowing the leaf, the woman becomes pregnant immediately, gives birth in a few days, and the boy quickly crawls, runs, and acts purposefully.
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The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28592-28684 confidence: high

The husband laments childlessness, asks for a son, tells his wife to bathe, draws a boy form on her abdomen with a feather dipped in oil, and she later bears a son.

After the husband draws the form of a boy on the woman's abdomen with an oiled feather, she bears a son who develops extraordinary abilities.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 29993-30078 confidence: high

In a lower Yukon village, a childless woman tells her husband to go to a solitary tundra tree, bring back part of its trunk, and make a doll.

A childless couple makes a boy image from tree wood; it eats, drinks, moves its eyes, leaves tracks, and departs.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 29993-30078 confidence: medium

The husband carves a small-boy image; his wife clothes it in fur, has toy dishes made, and places the doll in the honor position with food and water.

The doll is placed in the honor position with food and water, and later it has eaten and drunk and its eyes move.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 30080-30152 confidence: medium

Doll lives in the village for a long time, is taken in after his foster parents die, lives many generations, dies, and is named as the source from whom people learned mask-wearing and the custom of making dolls for children.

Doll lives in the village for many generations, outlives foster parents, and is cared for by other people before eventually dying.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 7454-7551 confidence: medium

At Niutang, people murder a man during a quarrel; his widow lives alone, receives little food, is pregnant, and is left behind when others move to Katsag.

After the widow is left with little food and gives birth, the boy grows up very quickly and soon goes sealing.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 8585-8691 confidence: medium

The boy in the boat moves to the bow, appears like a strong bearded man, harpoons the whale deeply, returns to his place, and looks like a boy again.

The boy appears as a strong bearded man only during the harpoon act, kills a very large whale, and then appears as a boy again.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 10654-10737 confidence: medium

Section 7 states that women formerly did not bear children but searched on the ground to find them, and that some women could not find children.

Women formerly did not bear children but searched the ground until they found one.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 11303-11402 confidence: medium

The transformed grandmother marries a girl who becomes pregnant; a man questions the girl about the transformed objects and fatherhood; the grandmother returns, dies of shame, the dogs and sledge revert, and the young woman soon dies.

One transformed grandmother is identified as father of a pregnancy, and the angakok who becomes a woman later has a child.
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The Eskimo of Baffin Land and Hudson Bay, Part II HUDSON STRAIT. / PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 4733-4855 confidence: medium

The text introduces a tradition accounting for the origin of birth, said to be part of another tale in the volume; Akkolookjo and Omerneeto establish laws, and an infant soul climbs Omerneeto's loose boot-string into her womb, whereas children had formerly been found in the snow.

After learning to speak, the child tells its parents how it entered the womb and what happened there.
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The Eskimo of Baffin Land and Hudson Bay, Part II III. GENERAL REMARKS. / WEST COAST OF HUDSON BAY. / SOUTHAMPTON ISLAND. / HUDSON STRAIT.; lines 4571-4632 confidence: medium

A man hunting on ice with his dog is carried away to Southampton Island; he marries the dog, the dog bears pups and then a girl, he raises and marries the girl, and the people descend from the couple.

The dog gives birth first to a litter of pups and later to a girl.
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The Eskimo of Baffin Land and Hudson Bay, Part II PONDS BAY. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6270-6381 confidence: medium

Qaudjaqdjuq lives at Qamauang with his grandfather and grandmother, is not allowed inside the hut, stays in the dog-feeding passage-way, eats walrus-hide scraps taken from dogs, lacks a knife, and has his hair used for wiping hands.

Qaudjaqdjuq is first excluded and humiliated, then receives strength from the Man in the Moon, grows or displays sudden strength, kills bears, and kills most of the people.
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The Eskimo of Baffin Land and Hudson Bay, Part II TALES FROM THE WEST COAST OF HUDSON BAY. / NOTES ON LEGENDS. / VI. TEXTS FROM CUMBERLAND SOUND. / CONCLUSION.; lines 8202-8313 confidence: medium

At the beginning of the world, children are found on the ground.

Children are said to be found on the ground at the beginning of the world.
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The People of the Polar North: A Record ARNALUK, THE STORY-TELLER / THE ORIGIN OF THE FOG / THE MAN WHO ATE HIS WIVES / THE BABY WHO ATE ITS PARENTS; lines 7589-7615 confidence: medium

A baby feeding at its mother's breast bites off the breast and begins to eat its mother.

The baby performs impossible acts for an infant and then suddenly grows so that its clothes become too small.
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The People of the Polar North: A Record THE MAN WHO ATE HIS WIVES / THE BABY WHO ATE ITS PARENTS / ASAYUK / THE LIAR; lines 7618-7719 confidence: medium

In the Asayuk passage, fleeing people enter umiaqs; a baby pursues them across the sea, stops at a mirror-like strip it calls a deep chasm, and the umiaqs escape.

The baby hears the people, follows them, and begins to walk across the sea before turning back.
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The People of the Polar North: A Record THE WOMAN WITH THE IRON TAIL / THE GIRL WHO WAS TURNED TO STONE / THE WOMAN WHO MADE CLOTHES OF RAVEN'S / FEATHERS; lines 7296-7364 confidence: medium

After the bitch litters, the woman works magic over her son and the puppies so that they grow up within a year, and they travel among people.

The woman works magic so that her son and the puppies grow up in the course of a year.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona A SONG OF THE DOCTOR WHOSE SNAKE THREW DOWN THE VAHAHKKEE / THE STORY OF SOHAHNEE MAHKAI AND KAWKOINPUH / NOTES ON THE STORY OF SOHAHNEE MAHKAI / THE STORY OF PAHTAHNKUM; lines 4552-4661 confidence: medium

After the child's speech, Toehahvs says the child may be powerful, proposes smoking, and the group begins preparing for war within four days.

The speech is identified as a child's speech; Toehahvs says the child may become very powerful, and Pahtahnkum directs preparations and succeeds in scouting and battle.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF CORN AND TOBACCO / THE STORY OF THE CHILDREN OF CLOUD / NOTES ON THE STORY OF CLOUD; lines 5972-6000 confidence: high

Emory's report, attributed to Thristy Hawk the Maricopa, gives a variant: a beautiful woman in a green mountain place receives suitors' tribute but remains unmarried; during drought she gives apparently endless corn; a rain drop on her stomach produces conception; her son founds a new race and builds the houses or ruins.

A drop of rain falling on the sleeping woman's stomach or navel causes conception and leads to the birth of a significant son.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF SOHAHNEE MAHKAI / THE STORY OF PAHTAHNKUM / THE SONG OF KOELHAHAH ABOUT HER SON / NOTES ON THE STORY OF PAHTAHNKUM; lines 4760-4796 confidence: low

Koelhahah's song addresses her 'poor child' and says great things and world-wide news will come because of her boy.

The song says that great things will happen to the child and that news will spread through the world because of the boy.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF THE TURQUOISES / THE STORY OF WAYHOHM, TOEHAHVS AND TOTTAI / NOTES ON THE STORY OF WAYHOHM / THE STORY OF HAWAWK; lines 2742-2847 confidence: high

Dthas Seeven recovers, concludes Seeollstchewadack-Seeven caused his trouble, plans against him, makes a football, and sends a young man to play it toward Seeollstchewadack-Seeven's city.

A football made as part of Dthas Seeven's plan bewitches the girl, who later gives birth to the clawed baby Hawawk.
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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

Opening episode: a beautiful unmarried woman lives in the mountains; rain falls on her navel while she sleeps; she has twin babies; male claimants fail the crawling test.

The unmarried woman conceives twin boys after rain falls on her navel, and the boys are later identified as children of Cloud.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO; lines 5625-5747 confidence: high

Tobacco later has a baby described as a little crooked-necked pumpkin; children find it behind a mat, play with it as a doll, drop it, and break its neck.

After Corn lives with Tobacco as wife, she bears a child described as a crooked-necked pumpkin or dog-pumpkin.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1368-1462 confidence: high

The woman repeatedly lies under dripping water from a bluff. On a later attempt the water enters her; her abdomen enlarges, and after twelve months a baby girl is born.

Dripping water from a bluff enters the woman after repeated attempts, her abdomen enlarges, and a girl is born after twelve months.
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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

Naiyenezgani is described as having a smooth head and lacking hair, ears, nose, teeth, lips, eye ridges, eyebrows, eyelashes, arm and leg joints, fingers, toes, and nails; he is smooth and unformed.

The boy who is to be Naiyenezgani is born or presented with a smooth, unformed body lacking many ordinary human features.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 4137-4217 confidence: medium

The boy’s brother reports that the boy said he could heal the rich man’s daughter and produce a child from her in one night; the chief gives him four days under threat of beheading.

The imposed task is to produce a child from the rich man’s daughter in one night; at midnight a black rattlesnake makes a noise and the baby is born.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10310-10409 confidence: high

In the west beneath the toahafs bush, the moon gives birth to Coyote, who grows and comes to the land of the Pima nation.

The moon gives birth to Coyote, and the earth gives birth to Elder Brother, who has great power.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10310-10409 confidence: high

The youth's successive wives bear children in ever shorter intervals, until a child is born from the young man at the time of marriage.

The final rapidly born child is identified as the one that caused the flood destroying the people.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10310-10409 confidence: high

Elder Brother creates a handsome youth and directs him to go among the Pimas, marry whom he wishes, remain until the first child is born, then leave for another woman.

Elder Brother's handsome youth marries successive women and the time to birth shortens until a child is born at the marriage itself.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11029-11131 confidence: high

Tarsnamkam sends a man with a fine football to Si'al's daughter Pia; the messenger kicks it near her, she hides it under her dress, and denies that it is there.

The football disappears into Pia's womb and becomes a child; the variant also has a many-colored ball placed in Pia's blanket fold causing pregnancy.
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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 Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1523-1609 confidence: high

Ko'chinako, a virgin yellow woman of the north, is embraced by the Sun, becomes pregnant, gives birth to male twins after marked intervals, and the boys walk four days after birth; spider woman reacts to the pregnancy and returns.

A virgin becomes pregnant after the Sun's embrace, the gestation unfolds in marked intervals, the twins walk four days after birth, and they grow rapidly in intelligence.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2244-2352 confidence: high

The Sia occupy Koasaia when Po'shaiyanne, called a quasi messiah, visits after attaining greatness. He is born of a virgin at Pecos who becomes pregnant from eating two pinyon nuts; the writer reports a similar Jemez legend and notes a claimed Pecos-Jemez linguistic relationship.

Po'shaiyanne is born of a virgin at Pecos after she becomes pregnant by eating two pinyon nuts.
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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 MEDICAL PRACTICE / WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399 / WITCHCRAFT 405; lines 22283-22371 confidence: medium

In an account attributed to the Ne'wekwe director and verified by priests and theurgists, two married couples in the undermost world rubbed epidermis from their bodies, made it into a ball, sang while shaking rattles, and a youth named Bi'sisi appeared dancing; soon after, the A'shiwi began their ascent to the outer world.

Two married couples make a ball from rubbed-off epidermis, sing and shake rattles around it, and a dancing youth, Bi'sisi, appears in place of the ball.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4190-4262 confidence: high

The Byams-pa temple at Basgo contains inscribed portraits of Tshe-dbang-rnam-rgyal I and his two brothers; its frescoes include Buddha's conception, birth, and seven steps in the four directions, and are compared with rNam-rgyal-rtse-mo paintings.

The fresco sequence explicitly includes the Buddha's conception, birth, and seven steps in the four directions.
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The Buddhism of Tibet, or Lamaism BODILY OR PERSONAL GODS. 3795 / THE SAINTS. / IV. TANTRIK WIZARD-PRIESTS, / TREORIK SAIS SP PADILA. 379; lines 19958-20068 confidence: high

In Jatumati, blind King Indrabodhi of Udyana suffers his son's death, famine, and depleted treasury; the king and people appeal to the Buddhas, and Amitabha sends a red ray incarnation to the sacred lake.

Amitabha's red ray reaches the sacred lake, and the king later finds an eight-year-old radiant boy seated on a lotus; the child's speech explicitly cites a prophecy of birth from a lotus under the name Padma-sambhava.
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The Buddhism of Tibet, or Lamaism DISCOVERING THE NEW INCARNATION. 247 / DISCOVERING THE NEW INCARNATION. 249 / THE CHILD-HIERARCH. 251 / HIS TRAINING AND MINORITY. 253; lines 13181-13272 confidence: medium

The Dalai Lama is admitted as novice to Nam-gyal monastery of Potala, and his education is entrusted to a special preceptor and learned assistants of unblemished character.

The Dalai Lama is treated as a child religious head: admitted as novice, ordained at eight, made abbot and head of the church, while temporal rule is held in trust until eighteen.
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The Buddhism of Tibet, or Lamaism FEMALE RE-INCARNATIONS. 245 / TESTING A CLAIMANT TO THE GRAND LAMASHIP. ! / DISCOVERING THE NEW INCARNATION. 247 / DISCOVERING THE NEW INCARNATION. 249; lines 12981-13055 confidence: high

The report describes many-coloured radiance before the birth, temple well water becoming milk-white, a flame-like light on a rock seven days later, and then an image of Kwan Yin/Avalokita, Amitabha characters, and footprints on the rock.

The child is associated with reported luminous, watery, fiery, auditory, and milk signs, unusual posture, apparent recognition, religious recitation, speech, and superior features.
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The Buddhism of Tibet, or Lamaism FEMALE RE-INCARNATIONS. 245 / TESTING A CLAIMANT TO THE GRAND LAMASHIP. ! / DISCOVERING THE NEW INCARNATION. 247 / DISCOVERING THE NEW INCARNATION. 249; lines 13057-13080 confidence: medium

The chancellor’s dispatch states that the supernatural intelligence of four children was tested by joint investigation and authenticated before all; he requests that their names be placed in the urn and a lot drawn on the 25th day of the 5th month.

The passage says the four children’s supernatural intelligence was tested by joint investigation and authenticated before witnesses.
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The Buddhism of Tibet, or Lamaism HEAD LAMA OF PEKIN. 3 / FEMALE RE-INCARNATIONS. 245 / TESTING A CLAIMANT TO THE GRAND LAMASHIP. ! / DISCOVERING THE NEW INCARNATION. 247; lines 12886-12978 confidence: medium

A monk dreams that he should look in Lhamoi-lamtsho for the future Dalai Lama; the lake is said to show the infant, parents, and birthplace house, and the horse neighs.

A dream directs the monk to a lake vision of the future Dalai Lama, after which the monk searches and finds the child who is then tested as the previous Dalai Lama's re-embodiment.
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The Buddhism of Tibet, or Lamaism HEAD LAMA OF PEKIN. 3 / FEMALE RE-INCARNATIONS. 245 / TESTING A CLAIMANT TO THE GRAND LAMASHIP. ! / DISCOVERING THE NEW INCARNATION. 247; lines 12886-12978 confidence: medium

Infant candidates are selected for remarkable intelligence or miraculous signs and are subjected to a solemn test by re-incarnate Lamas, lay officers, and the Amban.

Infant candidates are associated with remarkable intelligence, miraculous signs, stories of brief infant speech, and auspicious omens verified in the memorial.
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The Buddhism of Tibet, or Lamaism HIERARCHY AND PRIEST-KINGSHIP. 227 / THE FIRST DALAI LAMA-POPE. 229 / ORIGIN OF RE-INCARNATE LAMAS. 231 / SUCCESSION OF LAMAIST POPES. 233; lines 12171-12280 confidence: medium

It was announced that the sixth Grand Lama was reborn at Lithang as Kal-zan; the Chinese emperor imprisoned him, later invested him with spiritual rule at Lhasa, deposed him in 1728, and set Kiesri Rimpoch’e in his place.

Kal-zan is announced as the rebirth of the sixth Grand Lama while a child, and the ninth Grand Lama is encountered as a child with princely manners.
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The Buddhism of Tibet, or Lamaism ITSS FORA IN TIBET. 17 / RISK, DEVELOPMENT, AND SPREAD OF LAMATSM. / INTRODUCTION OF BUDDHISM. 21 / ROYAL PATRONS OF BUDDITISM. 23; lines 1267-1287 confidence: medium

"For legend of his birth from a lotus see p. 380."

A note explicitly refers to a legend of the Guru's birth from a lotus.
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The Buddhism of Tibet, or Lamaism ORIGIN OF RE-INCARNATE LAMAS. 231 / SUCCESSION OF LAMAIST POPES. 233 / GRAND DALAI LAMAS. 235 / GRAND TASHI-LAMAS. 237; lines 12495-12580 confidence: medium

Captain Turner sees an eighteen-month-old infant successor at Terpa-ling, seated on a four-foot-high throne of silk cushions and hangings with his parents standing nearby.

The infant is unable to speak but is said to understand, attend closely, nod as if understanding, and conduct himself with astonishing dignity.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55; lines 29434-29541 confidence: low

In bygone India, an old Brahman couple had no children in youth, but a daughter was born to them when they were old and feeble.

The old Brahman couple have no children in youth, but a daughter is born to them when they are old and feeble.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55 / WANS. DDD; lines 29544-29664 confidence: high

In the next act, Nan-sa’s mother dreams of a lotus from her body, fairies making offerings, and a ray shaped like Tara’s letter Tam entering her head; the father interprets it as the coming of an incarnate Bodhisat and calls for offerings and ceremonies.

The mother’s dream includes a lotus from her body, fairies making offerings, and Tara’s letter Tam entering her head; the father interprets this as the coming of an incarnate Bodhisat, and a divine-looking daughter is born.
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The Buddhism of Tibet, or Lamaism TESTING A CLAIMANT TO THE GRAND LAMASHIP. ! / DISCOVERING THE NEW INCARNATION. 247 / DISCOVERING THE NEW INCARNATION. 249 / THE CHILD-HIERARCH. 251; lines 13083-13143 confidence: high

Méng Pao draws a slip from the urn on the altar; the slip names the son of Tsé-wang-téng-chu, a Tibetan from Tai Ning monastery, infant-name Na-mu-kio-mu-to-urh-tsi, age four; remaining slips are publicly inspected.

The child is acclaimed as the genuine re-embodiment and ruler, with his prodigies of intelligence cited as confirmation and the lot serving as a public validating mechanism.
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The Buddhism of Tibet, or Lamaism TESTING A CLAIMANT TO THE GRAND LAMASHIP. ! / DISCOVERING THE NEW INCARNATION. 247 / DISCOVERING THE NEW INCARNATION. 249 / THE CHILD-HIERARCH. 251; lines 13083-13143 confidence: medium

The Panshen Erdeni and assembled ecclesiastics declare that, by imperial favor and the established lot procedure, the child—described as the son of a poor Tibetan fuel-seller who manifested prodigies of intelligence—is the genuine re-embodiment of the Dalai Lama and ruler of the Yellow Church.

The acclaimed child-ruler is described as the son of a poor Tibetan fuel-seller, while his parents are subsequently granted residence and rank.
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The Buddhism of Tibet, or Lamaism THE DIET. / A GRAND LAMA OF BHOTAN. / HIERARCHY AND PRIEST-KINGSHIP. 227 / THE FIRST DALAI LAMA-POPE. 229; lines 11998-12076 confidence: medium

The passage distinguishes Lama succession from karmic rebirth and describes the deceased head Lama’s spirit as reborn in a child, found by oracular signs, installed in the vacant chair, and reborn again after death, securing continuous succession through re-embodiments.

The child successor is found by oracular signs and recognized as the rebirth of the deceased head Lama.
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The Buddhism of Tibet, or Lamaism THE SAINTS. / IV. TANTRIK WIZARD-PRIESTS, / TREORIK SAIS SP PADILA. 379 / ST. PADMA-SAMBHAT A. 381; lines 20071-20180 confidence: medium

The Lotus-born boy is named “The Lake-born Vajra,” brought to the palace with royal honours, and prosperity and religious expansion follow.

The boy is called Lotus-born and Lake-born Vajra, displays non-ordinary conduct, and is declared divine and commissioned as Saviour by gods.
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The Buddhism of Tibet, or Lamaism TREORIK SAIS SP PADILA. 379 / ST. PADMA-SAMBHAT A. 381 / TIBETAN SAINTS. 383 / DEMONIFIED PRIESTS. 3; lines 20303-20434 confidence: high

A legend says T’an-ton rGyal-po remained sixty years in his mother’s womb meditating for living creatures, then left the womb out of concern for his mother, emerged with grey hair, and began preaching.

T’an-ton rGyal-po is said to remain sixty years in the womb, meditate for living creatures, emerge with grey hair, and immediately preach.
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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: high

The speaker asks for the power of being born anywhere for others’ good and to obtain a perfect body with signs and graces; the note relates this to a Buddha body.

The prayer asks for walking and talking immediately at birth and a perfect body adorned with signs and graces; a note cites the Buddha’s birth as an example.
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inuit

Eskimo Folk-Tales ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK; lines 589-728 confidence: medium

The strong man grows silent because he has no children; the old man is a wizard; the strong man asks him to go to his wife and promises daily catch because he wants a child.

The childless husband seeks a child through the old wizard's involvement with his wife; a sea-serpent strike and the retrieval of special objects precede the birth of a son.
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Eskimo Folk-Tales ILLUSTRATIONS / ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO; lines 442-586 confidence: medium

Little children came forth from the earth among willow bushes, covered with willow leaves, unable to crawl, and fed by the earth.

Little children come out of the earth among willow bushes and are later clothed and brought home.
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Eskimo Folk-Tales ISIGALIGARSSIK / THE INSECTS THAT WOOED A WIFELESS MAN / THE VERY OBSTINATE MAN / THE DWARFS; lines 2448-2538 confidence: medium

The child is born below the sea; "Its eyes were jellyfish, its hair of seaweed, and the mouth was like a mussel."

The child is born under the sea and has body features described in marine terms: jellyfish eyes, seaweed hair, and a mussel-like mouth.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16189-16282 confidence: high

In the tale of Sangiak, a childless man follows an old wise man's instructions to find a worm after hearing a childlike cry at sea; the worm is thrown upon his wife, disappears into her body, and she bears Sangiak.

After the childless father follows an old wise man's directions, a worm disappears into the wife's body and she soon bears Sangiak, who shows extraordinary ability as a child.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16284-16369 confidence: medium

A company of brothers has a single sister and will not allow her to marry.

A secretly miscarried child gains intellect, becomes an anghiak, and kills the brothers who reproached its mother and forbade her marriage.
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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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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16447-16544 confidence: medium

A childless husband travels north and south seeking help; an old woman gives him two small dried fish, male and female, to give his wife depending on whether a son or daughter is desired.

A childless husband journeys far and receives male and female dried fish from an old woman as means to obtain a son or daughter.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16447-16544 confidence: high

During the long journey home the hungry man eats one of the fish, becomes ill and swollen, and a skilful old woman uses a charm to deliver him of a daughter; the text notes doubt about the rest of the tale’s genuine Eskimo origin.

The husband eats one of the dried fish, becomes enlarged, and is delivered of a daughter by a charm.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16806-16896 confidence: high

Singajuk is a celebrated hunter; his wife miscarries and bears the weak child Mangilak, swaddled in eider-duck skin and carefully fostered, who later becomes one of the most powerful men.

Mangilak is born after a miscarriage as a frail child needing careful fostering, yet becomes one of the most powerful men.
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Tales and Traditions of the Eskimo H. R. / CONTENTS. / THE ESKIMO. / CONTENTS.; lines 297-489 confidence: low

“A Barren Wife”; “The Means for Getting Children.”

Titles include “A Barren Wife” and “The Means for Getting Children.”
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Tales and Traditions of the Eskimo N I V N I T A K. / USSUNGUSSAK OR SAVNIMERSOK. / THE CHILD-MONSTER. / THE KIVIGTOK.; lines 10263-10309 confidence: low

The father wants the child named Imitlungnarsunguak; the wife objects because she has no relatives with that name, and the husband says he will make the boy a great huntsman.

The boy's father lives apart in the hill, is feared as unknown by the other children, names the boy, promises to make him a great huntsman, and later receives the first seal.
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Tales and Traditions of the Eskimo NIAKUNGUAK. / THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK.; lines 14977-15089 confidence: high

A Noosak angakok with a childless wife offers three knives, bearskin, and whalebone fishing-lines for a child; Malerke accepts and sells the fourth and youngest son.

The youngest son is sold to a childless household, then enters the mother's womb at night and is said to remain fully conscious there.
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Tales and Traditions of the Eskimo THE ANGAKOK TUGTUTSIAK. / THE WITCHCRAFT OF KUFANGE. / ATE RFI O. / INUGTUJUSOK.; lines 13111-13194 confidence: medium

The grandmother brings her bag, produces the whetstone of the inuarutligaks or mountain-elves, rubs the newborn with it, and repeats that he should be hard like stone, renewing the act with new clothes.

The grandmother repeatedly rubs the child with a mountain-elves' whetstone and commands him to be hard like stone; later a knife cannot pierce him and breaks.
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Tales and Traditions of the Eskimo THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY. / THE FAITHLESS WIFE. / THE BARREN WIFE.; lines 6191-6288 confidence: medium

A man whose wife has no children envies parents, sends his wife dressed well to an old retired seal-hunter’s fishing-place, and then promises the old man, a great magician, half his catch for a means to get children.

A barren wife conceives after the husband seeks help from a great magician, offers half his catch, and obtains prescribed objects for the expected son.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15271-15357 confidence: medium

During her flight Arnarsarsuak swoons and recovers to find she has given birth to a kingulerak; the note says the being remained attached to the mother because she was kivigtok until she had revenged herself.

During her flight, Arnarsarsuak swoons and recovers to find she has given birth to a kingulerak; the note links the being to her kivigtok condition and revenge.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15360-15445 confidence: medium

After marriage and pregnancy, Arnarsarsuak says the birth is over and shows “a little bear cub and a real child”; later she bears “a child and another little bear.”

Arnarsarsuak gives birth to a bear cub and a human child, nurses them together, and later gives birth to another human child and bear.
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Tales and Traditions of the Eskimo THE SUN AND THE MOON. / N I V N I T A K. / USSUNGUSSAK OR SAVNIMERSOK. / THE CHILD-MONSTER.; lines 10080-10174 confidence: medium

At childbirth, the midwife cries that the newborn is a monster with great teeth tearing her arm. The household flees to an upturned boat and a rock, while two boys and their sister go to the provision-house.

The tale begins with a childbirth in which the newborn is immediately described as a monster with large teeth attacking the midwife.
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melanesian

The History of Melanesian Society, Volume 1 I 1 1 ' 1 / I I I ' 1 / CHAPTER IX / THE SANTA CRUZ ISLANDS; lines 10965-11075 confidence: medium

Groups trace descent from their namesake object or being: fire still visible, a child floating to Vanikolo in a bowl, grass giving birth to a female child, water, and fishes.

The tegmete people trace descent from a child who floated to Vanikolo from another place in a bowl.
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The History of Melanesian Society, Volume 1 I 1 1 ' 1 / I I I ' 1 / CHAPTER IX / THE SANTA CRUZ ISLANDS; lines 10965-11075 confidence: medium

Groups trace descent from their namesake object or being: fire still visible, a child floating to Vanikolo in a bowl, grass giving birth to a female child, water, and fishes.

The ambumi people believe that grass gave birth to a female child.
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The History of Melanesian Society, Volume 1 INTRODUCTION / R. M. S, I / CHAPTER II / BANKS ISLANDS; lines 1237-1457 confidence: high

A woman of Merig saw a bird give birth to a girl child in a nut tree, and she looked after the girl while also having children of her own.

The Ronalung sequence includes a bird giving birth to a girl child in a nut tree and a sow giving birth to a girl at Ronalung.
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The Melanesians of British New Guinea CHAPTER XXV / RELIGION. / SPIRITUAL BEINGS, / OA ROVE.; lines 16872-16969 confidence: medium

An old widow near Arabure hears a squeak from her fuel bag; at night a child says he is not a rat but Oa Rove Marai and tells her to treat him as her child; at daybreak she finds the child in her hut.

Oa Rove appears as a child after a mysterious cry from the widow's bag and instructs her to treat him as her child.
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The Melanesians of British New Guinea CHAPTER XXVI / GEOGRAPHICAL AND SOCIAL RELATIONS. / CHAPTER XXVII / KANGAKANGA.; lines 17695-17802 confidence: medium

A legend says a woman at loiovina gave birth to Ururi Kefe, a girl born with armshells on her arms and kefe on her head, arms, and legs; this explains kefe and auau as kangakanga.

Ururi Kefe is said to be born with armshells and kefe ornaments already on her body, explaining ornamental kangakanga.
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The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22254-22375 confidence: high

The woman gardens above the beach, repeatedly meets a wadumo fish in the surf, develops a swollen thigh, has it scarified by her father with obsidian, and a boy child bursts from the incision; she washes, cuts the cord, and nurses him by the fire.

A woman repeatedly meets a wadumo fish; her thigh swells, and a boy child emerges after an obsidian incision.
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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 23185-23324 confidence: high

A girl is born with no mouth, only a hole in the top of her head; she grows up, conceives without cohabitation, bears and hides a child in a tree, and gains a mouth after painful feeding makes her try to cry out.

The woman conceives without cohabitation, and the editor’s note explicitly calls the episode a virgin birth.
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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 23185-23324 confidence: medium

A girl is born with no mouth, only a hole in the top of her head; she grows up, conceives without cohabitation, bears and hides a child in a tree, and gains a mouth after painful feeding makes her try to cry out.

The child born without cohabitation is hidden in a hole in a tree and receives food there.
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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 23717-23851 confidence: medium

In the tale titled 'The Boa Constrictor,' a boa constrictor gives birth to a daughter who looks like an ordinary girl; when full grown she steals food from others' gardens.

A boa constrictor gives birth to a daughter who looks like an ordinary girl.
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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: high

The snake instructs the woman to stay home, later stays with the family, offers to mind the baby, lengthens the baby's legs so he can run, and then shortens them while speaking of the sun's path between named places.

The snake lengthens the baby's legs so he can stand, walk, run, and play, then shortens them again.
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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 24119-24259 confidence: high

A sow gives birth to pigs and a boy; a man and wife raise the boy. Villagers later cook his mother and brothers as pig meat, and he refuses to eat.

A sow gives birth to a litter consisting of pigs and a boy.
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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 24119-24259 confidence: high

A great mapa or bariaua tree bears five nuts; one falls, and in place of the nut stands a boy with paint, feathers, spear, shield, and string-bag.

A nut from the great mapa tree falls, and a boy with ornaments and equipment appears in its place.
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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 24261-24400 confidence: medium

Her husband asks about fish; she answers evasively. The second, third, and fourth nuts fall, become boys, and are killed by the woman in the same manner as the first.

Multiple nuts fall and become boys; the fifth is also born from a nut.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6780-6858 confidence: high

A woman may feel Nopitu come to her, sit on her knee, cry 'Mother,' and be carried like an infant; another account has Nopitu entering a woman and later being born as an ordinary child, with Rongoloa named as an example.

A Nopitu says it is coming to a woman, enters her, and is afterward born as an ordinary child; Rongoloa is cited as an example.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6860-6968 confidence: medium

Qat's mother Qatgoro/Iro Ul is a stone that bursts to bring him forth; Qat has no father, is born on the road, grows and talks at once, and names himself.

Qat is born from a stone that bursts apart, has no father, is born on the road, grows and talks at once, and names himself.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16680-16784 confidence: high

Taso is described as a man-eater who finds Qatu's pregnant sister in a garden thicket, kills her with a club, does not eat her because she is near childbirth, and leaves her unburied to rot.

The two infants remain alive after their mother is killed and left to rot, then become free and survive outside the household.
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shan

Shans at Home, With Two Chapters on Shan History and Literature A BRIEF HISTORICAL OUTLINE / BY THE REV. WILBUR WILLIS COCHRANE / AN OLD SHAN STATE IN SOUTHERN CHINA / THE NGAI-LAO KINGDOM; lines 719-828 confidence: medium

Sha-yih, dwelling in the Lao Mountains, goes fishing and contacts a stake sunk in water.

Sha-yih conceives after contact with a stake in water; the stake later assumes dragon form and claims the sons as begotten by it.
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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: high

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 dragon princess lays an egg from which Hkun-Tung-Hkam hatches; he is miraculously nourished and later becomes a prosperous ruler.
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Shans at Home, With Two Chapters on Shan History and Literature BY THE REV. WILBUR WILLIS COCHRANE. / SINITIC (?) / A MONASTERY. / SPECIMEN OF SHAN WRITING.; lines 9444-9498 confidence: medium

Princesses are imprisoned in stockaded buildings so that they may not see men, yet they bear children.

Princesses are imprisoned in stockaded buildings so that they may not see men, but nevertheless bear children.
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Shans at Home, With Two Chapters on Shan History and Literature THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL / THE PRINCESS IN THE TOWER; lines 10188-10254 confidence: high

Sakya descends from heaven with the disembodied soul of a baby boy destined to become a great Buddha; after hearing the king and queen quarrel, he instead gives the soul to the sleeping princess after hearing her praised.

Sakya brings a disembodied baby soul from heaven, described as destined to become a great Buddha, and gives it to the sleeping princess without waking her.
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Shans at Home, With Two Chapters on Shan History and Literature THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL / THE PRINCESS IN THE TOWER; lines 10188-10254 confidence: high

Sakya descends from heaven with the disembodied soul of a baby boy destined to become a great Buddha; after hearing the king and queen quarrel, he instead gives the soul to the sleeping princess after hearing her praised.

The princess gives birth at a hermit's cave to the child whose soul is specially delivered from heaven and who later becomes king after his grandfather.
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Shans at Home, With Two Chapters on Shan History and Literature THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL / THE PRINCESS IN THE TOWER; lines 10188-10254 confidence: high

Sakya descends from heaven with the disembodied soul of a baby boy destined to become a great Buddha; after hearing the king and queen quarrel, he instead gives the soul to the sleeping princess after hearing her praised.

The baby soul is described as eventually becoming a great Buddha after many reincarnations, and the boy later becomes king after his grandfather.
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Shans at Home, With Two Chapters on Shan History and Literature THE MONKEY AND THE CROCODILE / THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL; lines 9941-10052 confidence: high

For seven days the mother nurses the baby and is fed by twelve sparrows; holy men touch the child with magic wands, making him a beautiful youth of about fifteen; he is identified as an embryo Buddha revered by all creatures.

The hidden baby is called an embryo Buddha and, after seven days, is touched by holy men and immediately becomes a beautiful youth.
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Shans at Home, With Two Chapters on Shan History and Literature THE MONKEY AND THE CROCODILE / THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL; lines 9941-10052 confidence: medium

For seven days the mother nurses the baby and is fed by twelve sparrows; holy men touch the child with magic wands, making him a beautiful youth of about fifteen; he is identified as an embryo Buddha revered by all creatures.

The concealed child and mother are supported by sparrows, holy men, Sakya, and later a hermit.
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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’s sleep-smile is linked with spirit parents playing; the infant is said to see the spirit world, fairies, elves on sun- and moonbeams, and spirits riding dust-specks before turning to earthly sight.

Very young Shan babies are described as seeing fairies, elves, and spirits before they begin recognizing earthly things.
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Shans at Home, With Two Chapters on Shan History and Literature THE POOR MAN / THE STORY OF U-TAIN / THE STORY OF THE RAINBOW / THE STORY OF LITTLE THUMB; lines 11601-11752 confidence: high

Old-time setting with spirits helping righteous men; wife beside fire wishes for a child even if only thumb-sized.

A childless wife wishes for a baby even as small as her thumb; the spirits hear, and she bears a perfectly formed thumb-sized son.
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Shans at Home, With Two Chapters on Shan History and Literature THE POOR MAN / THE STORY OF U-TAIN / THE STORY OF THE RAINBOW / THE STORY OF LITTLE THUMB; lines 11601-11752 confidence: high

Old-time setting with spirits helping righteous men; wife beside fire wishes for a child even if only thumb-sized.

The mother explicitly says she would accept a child only the size of her thumb, and the child is born exactly that size.
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Shans at Home, With Two Chapters on Shan History and Literature THE STORY OF A WITCH / THE GOLDEN GOOSE / THE POOR MAN / THE STORY OF U-TAIN; lines 11361-11523 confidence: medium

The queen of Kaw-sam-pi lies ill under bright red satin; a great bird mistakes the satin for meat, carries her away, and she gives birth to her son in a tree; the bird leaves after pitying the crying child.

U-tain is born in a tree after his mother is carried away by a great bird, then is rescued and grows into a strong and brave figure.
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Shans at Home, With Two Chapters on Shan History and Literature THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES. / THE STORY OF AI-KAWK-HO; lines 10978-11132 confidence: high

Ai-kawk-ho is born to a poor Shan woman as only a head without a body, and the spirit in the head has wonderful powers; his mother raises him tenderly.

Ai-kawk-ho is born only as a head without a body, yet is explicitly said to have wonderful powers.
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Shans at Home, With Two Chapters on Shan History and Literature THE WOLF AND THE MAN / THE KIND CROW / THE MONKEY AND THE MAN / THE CLOUD; lines 12074-12220 confidence: medium

The prince resists curiosity twice, then cuts the fruit in half beside a pool in a garden; a beautiful young fairy girl comes out.

A fairy girl emerges from the opened bale-fruit, and later a beautiful girl emerges from a lotus-flower kept in water.
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Shans at Home, With Two Chapters on Shan History and Literature THE WOLF AND THE MAN / THE KIND CROW / THE MONKEY AND THE MAN / THE CLOUD; lines 12074-12220 confidence: high

When the old couple returns from market, someone has swept the house and prepared rice and curry; this happens for several days.

The lotus-born girl secretly cooks and cleans for the old couple, is discovered emerging from the flower, and is adopted because they have no children.
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jain

Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BHADRABAHU. / KALPA S0TRA. / LIVES OF THE GIN AS. 221 / LIVES OF THE GIN AS. 223; lines 10829-10894 confidence: medium

"he viewed this whole continent Gambadvlpa with his extensive (knowledge called) Avadhi"

The figure later revered as Tirthakara is perceived by supernatural Avadhi knowledge while in the womb.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 1 6. / THE KALPA SUTRA / BHADRABAHU. / KALPA S0TRA.; lines 10607-10749 confidence: medium

Mahavira descends from the Pushpottara vimana after the end of his divine existence and takes embryo form in the womb of the Brahmani Devānandā, wife of Rishabhadatta, in Kundagrama at midnight under Uttaraphalguni, after twenty-three Tirthakaras had appeared.

The predicted son is connected with Mahavira's divine descent and his status as the last Tirthakara.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 15. 189 / THIRD PART. / FIFTEENTH LECTURE, / BOOK II, LECTURE 15. 19 1; lines 9653-9726 confidence: medium

From the time Mahavira is placed in Trisala’s womb, the family’s gold, silver, riches, corn, jewels, pearls, shells, precious stones, and corals increase.

The family’s wealth increases from the time Mahavira is placed in Trisala’s womb, and this increase motivates the name Vardhamana.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) INTRODUCTION. XXV11 / INTRODUCTION. XXIX / XXX GAINA SUTRAS. / INTRODUCTION. XXXI; lines 1116-1202 confidence: high

The passage cites the "transfer of the embryo of Mahavira from the womb of the Brahmani Devananda to that of the Kshatriyani Trisala," with the allegation that a Brahman woman or low-family woman was not worthy to bear a Tirthakara.

Mahavira's embryo is moved from Devananda's womb to Trisala's womb so that a Tirthakara is born from a mother deemed worthy.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) KALPA S0TRA. / LIVES OF THE GIN AS. 221 / LIVES OF THE GIN AS. 223 / LIVES OF THE GIN AS.; lines 10897-10993 confidence: high

Mahavira is said to have taken embryo form in the womb of the Brahmani Devananda, wife of the Brahmana Rishabhadatta, in the Brahmanical part of Kundagrama.

Mahavira's embryo is to be moved by divine command from Devananda's Brahmanical womb to a Kshatriyani's womb so that the exalted being is not born from the lower-status womb.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 223 / LIVES OF THE GIN AS. / Q 2 . / LIVES OF THE GIN AS. 2 29; lines 11029-11154 confidence: medium

Mahavira’s knowledge is described as threefold: he knew he was to be removed, knew he was removed, and did not know when he was being removed.

Mahavira’s embryo is associated with unusual knowledge about the transfer, divine agency, and the recipient mother’s auspicious dreams.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 233 / LIVES OF THE GIN AS. 235 / LIVES OF THE GIN AS. 237 / LIVES OF THE GIN AS. 239; lines 11415-11496 confidence: high

Trisala says she awoke after seeing “the fourteen dreams; to wit, an elephant, &c.” and asks what happy result they portend.

Fourteen illustrious dreams are treated as signs that Trisala will bear a handsome boy who will bring honor to the family.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 237 / LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243; lines 11698-11838 confidence: high

Dream-books enumerate forty-two common dreams and thirty great dreams; mothers of universal monarchs or Arhats see fourteen great dreams when such an embryo enters the womb, while mothers of Vasudevas, Baladevas, and Mandalikas see fewer.

The passage states that mothers of universal monarchs or Arhats see fourteen great dreams when such an embryo enters the womb, and Trisala is said to have seen these dreams.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 237 / LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243; lines 11698-11838 confidence: high

From the time Mahavira is brought into the Gnatr family, demons in Vaisramana’s service, acting on Sakra’s command, bring old hidden treasures from many places, including settlements, roads, temples, wells, woods, burying-places, mountain caves, hermits’ cells, and palaces, to Siddhartha’s palace.

After Mahavira is brought into the family, supernatural beings bring hidden treasures and the family’s wealth, kingdom, army, glory, popularity, and liberality increase.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 237 / LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243; lines 11698-11838 confidence: high

Mahavira remains quiet, stiff, and motionless out of compassion for his mother; Trisala fears the child has been lost or died, and palace music, performances, and amusements cease as dejection reigns.

Mahavira remains motionless out of compassion for his mother, then knows her anxious thought and quivers to reassure her.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 237 / LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243; lines 11698-11838 confidence: medium

In the night Mahavira is brought into the family, silver, gold, riches, corn, majesty, kingdom, army, treasure, subjects, glory, popularity, and liberality increase; his parents decide to name him Vardhamana because of this increase.

The parents decide to name the child Vardhamana because prosperity has increased since his begetting.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 237 / LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243; lines 11840-11865 confidence: medium

Mahavira, while in Trisala's womb, resolves that during his parents' life he will not tear out his hair, leave the house, or enter houselessness.

Mahavira forms an articulated resolution while still in the womb.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243 / LIVES OF THE GIN AS.; lines 11868-12004 confidence: medium

Trisali gives birth to a healthy boy in the middle of the night while the moon is in conjunction with Uttaraphalguni; the printed sentence also includes bracketed auspicious astrological and environmental details.

The newborn Mahavira is described as healthy and is surrounded by extraordinary divine light, divine gathering, and supernatural showers of wealth.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) THE KALPA SUTRA / BHADRABAHU. / KALPA S0TRA. / LIVES OF THE GIN AS. 221; lines 10752-10826 confidence: medium

After childhood and youth, the boy will repeat, understand, and retain the four Vedas and additional texts, and will know Angas, philosophy, arithmetic, phonetics, ceremonial, grammar, metre, etymology, astronomy, and other sciences.

The predicted boy is said to reach youth and master the Vedas, associated texts, philosophical categories, and many sciences.
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malay

Malay Magic CHAPTER II / CHAP. II / SUPERNATURAL BIRTHS / CREATION OF MAN; lines 1069-1211 confidence: medium

A child is found sitting amid cloud-like foam; the white Semang carries her home; a childless couple adopts her, feasts the villagers, calls her the daughter of the river, and declares her heir.

A child is found seated in cloud-like foam, called the daughter of the river, adopted by a childless couple, and associated with later prosperity.
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Malay Magic CHAPTER II / CHAP. II / SUPERNATURAL BIRTHS / CREATION OF MAN; lines 1069-1211 confidence: medium

The child is called Tan Puteh and named Teh Purba; as she grows, her foster-parents' wealth and the village's size and importance increase.

After the foam-found child grows up, her foster-parents' wealth and the village both increase.
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Malay Magic RAINBOWS AND SUNSET / CHAPTER II / CHAP. II / SUPERNATURAL BIRTHS; lines 971-1066 confidence: high

A betong bamboo clump is described as gold-colored with silver-like leaves; nearby trees bend toward it, it resembles a state umbrella, and cut branches are immediately replaced by new growth.

A female form later called a princess is found inside an extraordinary bamboo clump after the king cuts it and the Dewatas’ decree enables him to perceive her.
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Malay Magic RAINBOWS AND SUNSET / CHAPTER II / CHAP. II / SUPERNATURAL BIRTHS; lines 971-1066 confidence: high

The Perak River overflows annually; soon after Nakhodah Kasim marries the white Semang, an unprecedented flood brings foam that gathers around the bathing-house piles in a mass the size of an elephant.

An unprecedented flood produces a large mass of foam, and a woman uncovers a female infant inside it.
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Malay Magic THE MAN IN THE MOON / NATURE / RAINBOWS AND SUNSET / CHAPTER II; lines 936-968 confidence: high

“A common feature in Malay romances and legends” is the supernatural development of “a young child” inside a vegetable production, usually bamboo.

The passage explicitly describes a young child, prince, princess, or demi-god developing supernaturally inside bamboo, a tree, or another closed receptacle.
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Malay Magic THE MAN IN THE MOON / NATURE / RAINBOWS AND SUNSET / CHAPTER II; lines 936-968 confidence: medium

The note cites the Golden Dragon saying, “I have neither father nor mother,” and that it was “incarnated from the hollow part of a bamboo.”

The Golden Dragon is cited as saying it had neither father nor mother and was incarnated from the hollow part of a bamboo.
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Malay Magic THE MAN IN THE MOON / NATURE / RAINBOWS AND SUNSET / CHAPTER II; lines 936-968 confidence: medium

In Maxwell's account of “The Raja of the Bamboo,” Malayan legends have as their principal incident the supernatural development of a prince, princess, or demi-god in the stem of a bamboo, a tree, or the interior of a closed receptacle.

The principal incident includes supernatural development in a bamboo stem, tree, or closed receptacle.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219; lines 12493-12579 confidence: high

After four childless years, Nakhoda Kassim's wife goes to bathe at the river and finds a newborn infant couched in moss on a bamboo raft; Nakhoda adopts and names the child Putri Busu.

A newborn infant is found couched in moss on a bamboo raft at the river after four childless years and is adopted and named.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219; lines 12493-12579 confidence: high

Gaffer Long-nose's dog barks daily toward the sunset; he follows it for seven or eight days to a bamboo clump, splits a stem, and finds a newborn male infant inside.

A dog repeatedly indicates a direction and leads its owner to a bamboo clump, where a split stem contains a newborn male infant.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 325 / SA VA GE MA LA YS OF AIA LA CCA 329 / CHAP. VI SAVAGE MALA YS OF MALACCA 331 / CHAP. VI SAVAGE MALAYS OF SELANGOR 333; lines 18002-18076 confidence: medium

The Lord of the Underworld made the earth, which is supported by an iron staff and iron cross-bars; below is the Land of Nyayek, inhabited by Setan whose children are pulled from the stomach-pit; Mertang visited and reported on them.

The Setan children of the Land of Nyayek are described as being pulled from the pit of the stomach rather than born ordinarily.
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Pagan Races of the Malay Peninsula, Volume 2 LANGUAGE. / PART IV. / CHAPTER I. / CHAP. I DECAY OF THE DIALECTS 381; lines 20089-20175 confidence: medium

The Tras-Bentong Sakai clan claimed descent from a Rawa Malay ancestor who was invulnerable from birth, could not be circumcised, and went to live in the jungle with wild aborigines; the author says the legend likely explained their Malay-only speech.

The Rawa Malay ancestor is described as invulnerable from birth.
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Pagan Races of the Malay Peninsula, Volume 2 MUSIC, SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 159 / CHAP. V SAVAGE MALAYS OF SELANGOR 163 / CHAP. V SAVAGE MALA YS OF SELANGOR 165; lines 9444-9528 confidence: high

A footnote explains Gobang Gubin as the hole of Gubin in the Bamboo of Bohal, linked to the mythical giant bamboo from which the founder of the race miraculously issued.

An explanatory footnote says the founder of the race miraculously issued from a mythical giant bamboo.
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Pagan Races of the Malay Peninsula, Volume 2 SAVAGE MALAY'S OF JO HO R / CHAP. VI SAVAGE MALAYS OF JOHOR 353 / CHAP. VI SAVAGE MALAYS OF JOHOR 355 / CHAP. VI SAVAGE MALAYS OF JOHOR 357; lines 19068-19153 confidence: medium

The woman conceived in her leg calves; a male came from the right leg and a female from the left. The passage explains a prohibition on intermarriage by same-womb issue, says all mankind descends from these two children, and says Pirman looked down and counted the multiplied humans.

The woman conceives in her leg calves and produces a male child from the right leg and a female child from the left; mankind descends from them.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II N / CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185; lines 10849-10937 confidence: high

The passage mentions Mantra and Jakun traditions of miraculous birth: Setan children pulled from the pit of the stomach, and the first woman's children produced from the calves of her legs.

Children are described as pulled from the pit of the stomach or produced from the calves of the first woman's legs instead of ordinary birth.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country BLUEBEARD. / CINDERELLA. / THE DRAGON-SLAYER. / THE ENVIOUS SISTERS.; lines 9368-9411 confidence: high

The queen twice more bears three princes, who suffer the same fate, but the nurse hides one of the last three; the king orders mother and child thrown into the sea on an iron bed as a boat.

A nurse hides one prince; he grows to young-man status in seven weeks and later rescues his eleven captive brothers.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO I / THE MARRIAGES OF SALME AND LINDA / CANTO II / THE DEATH OF KALEV; lines 1366-1490 confidence: high

The infant screams for a month, then bursts his swaddling-clothes, smashes the cradle, and begins creeping about the floor.

The child screams for a month, breaks his swaddling-clothes, smashes the cradle, and later plays with huge rocks and sends them far out to sea.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CINDERELLA. / THE DRAGON-SLAYER. / THE ENVIOUS SISTERS. / THE GIFTED BROTHERS.; lines 9413-9446 confidence: high

A rich childless wife is consoled by a suddenly appearing pretty little girl, who tells her to boil three black-hen eggs for her husband, send him to bed, and walk outdoors before retiring.

A childless wife receives supernatural instructions involving black-hen eggs and later bears three strong boys who receive extraordinary abilities.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PASTOR HURT'S COLLECTIONS / MYTHOLOGY / PART I / THE HERO OF ESTHONIA; lines 893-1033 confidence: medium

Three brothers travel; Kalev is carried by an eagle to Esthonia and becomes king. A widow finds a hen, grouse's egg, and young crow; Salme and Linda arise from the first two and a slave-girl from the crow. Salme chooses the Youth of the Stars and Linda chooses Kalev.

A widow finds a hen, a grouse's egg, and a young crow, from which Salme, Linda, and a slave-girl arise.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PASTOR HURT'S COLLECTIONS / MYTHOLOGY / PART I / THE HERO OF ESTHONIA; lines 893-1033 confidence: high

Kalev dies and is buried; his posthumous son, the Kalevipoeg, is born.

Kalev dies and is buried before the birth of his posthumous son, the Kalevipoeg.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6936-7004 confidence: medium

“Linda was hatched from an egg,” and the princess's later adventures “resemble those of Cinderella.”

The editorial transition states that Linda was hatched from an egg.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE FAITHLESS FISHERMAN. / THE COMPASSIONATE WOODCUTTER. / THE WONDERFUL HAYCOCK. / THE MAGIC EGG.; lines 11722-11820 confidence: medium

The childless king promises gifts to the white gods; after seven years the queen gives birth to boy and girl twins, the king makes offerings, and the black gods ask Death to destroy the son.

The childless king promises gifts to the white gods; after seven years the queen bears a male and female twin, and the king makes offerings.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA. / THE EGG-BORN PRINCESS.; lines 7007-7108 confidence: high

Opening: a childless queen, her husband absent at war, is visited by an old woman who gives a birch-bark box with a bird's egg, instructions for incubation, a prediction of a later son, a summoning feather, and a secrecy command; the old woman grows young as she departs.

A childless queen receives a bird's egg; a tiny doll-like princess hatches from it and is acknowledged as a royal daughter.
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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 1099-1237 confidence: high

The widow carries them home, makes a wool-lined basket nest for the hen and egg, and puts the crow behind boxes.

The hen becomes Salme and the egg gives birth to Linda after being fostered in the widow’s basket.
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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; lines 68-147 confidence: medium

Section II is Orphan and Foundling Stories and includes titles such as The Orphan's Handmill, The Orphan Boy and the Hell-Hounds, The Egg-Born Princess, The Royal Herd-Boy, The Lucky Egg, The God-Daughter of the Rock-Maidens, and The Foundling.

Folk-tale titles include The Egg-Born Princess and The Lucky Egg.
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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 15406-15704 confidence: medium

Entries list an egg-born princess, Linda born from an egg, Suometar born from an egg, and a magic egg.

The index lists an egg-born princess, Linda born from an egg, Suometar born from an egg, and a magic egg.
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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 15706-15993 confidence: low

Entries include Kalevide’s meeting with a hedgehog, Salme born from a hen, heroes carried by eagles, a hornet and spider, and water-nymphs.

The index states “Hen, Salme born from.”
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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.

The note explicitly mentions miraculous-birth tales of Salme and Linda, and also says Suometar is born from a duck's egg.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1492-1609 confidence: medium

Abyssinia is said to have been ruled by princesses; the Queen's pregnant mother desires a handsome goat, especially its feet, and the daughter is formed with one human foot and one goat foot.

The pregnant mother's craving for the goat is followed by the birth of a daughter with one human foot and one goat foot, and the passage praises the Creator in connection with the birth.
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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) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8965-8996 confidence: medium

“the wife of Bala'on, the King of Babylon, conceived and brought forth something which was like unto an eagle, a perfect bird but altogether without wings.”

The wife of Bala'on gives birth to something like an eagle, a perfect bird but without wings.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11192-11311 confidence: medium

The daughters of Cain who had companied with angels conceive; unable to give birth normally, they die, while some children emerge through belly and navel and grow into cloud-reaching giants. The passage cites Genesis vi, 2-4.

The children conceived by daughters of Cain with angels emerge abnormally and grow into giants reaching the clouds.
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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 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) 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.

A quoted prophecy states that a virgin shall conceive, bear a son, and call his name Emmanuel.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 9839-9945 confidence: medium

The Queen says she slept in the sea depths without being overwhelmed, dreamed of a star in her womb, held it and strengthened it in the sun, entered the treasury of wisdom, drew waters of understanding, and made the sun-flame a shield.

The Queen reports a dream of a star in her womb and later speaks of seed in Zion and divine habitation.
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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: high

The Pearl will be carried in the belly of Ayorbe'am/Rehoboam, the addressee's son, and will be the saviour of all the world.

The Pearl is said to be carried in a belly, born at the appointed time from the addressee's seed, and called the saviour of all the world.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XVI / H 2 115 / I 2 131 / EGYPT; lines 9359-9482 confidence: high

Sarah says she is barren and gives Hagar to Abraham; Hagar conceives by Abraham and bears a son named Ishmael, interpreted as 'God hath heard me.'

After Sarah describes herself as barren and withered, God gives Abraham seed through Sarah, Isaac is born, and God establishes the covenant with Isaac.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PREFACE / CONTENTS / XXII. / LIST OF PLATES; lines 699-781 confidence: high

The list names the Nativity and angels appearing to Mary at the birth of Christ.

The plate titles include the Nativity and angels appearing to Mary at the birth of Christ.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / HER OWN COUNTRY / COUNTRY; lines 5286-5405 confidence: medium

Solomon welcomes Bayna Lehkem with embrace and kisses, says David’s youth seems renewed, clothes him in gold regalia with crown and ring, seats him on the throne equal in rank, and declares him his son given by God.

Solomon declares the young man to be the fruit of his body whom God gave him when he did not expect it.
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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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romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1000-1127 confidence: high

Anna promises bread that keeps a husband young and brave; Stana promises a shirt for fighting dragons and passing through water or fire unharmed; Laptitza promises twin boys with golden hair and a golden star on their foreheads.

Laptitza promises twin boys with golden hair and a golden star on their foreheads, and the empire awaits the unprecedented fulfillment.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1129-1255 confidence: high

At dawn on the third day, while the emperor is near the palace gate, the Lord's gift descends and Laptitza bears two identical twin princes with golden hair and a golden star on each forehead.

The passage calls the birth the Lord's gift and describes two identical twin princes with golden hair and golden stars on their foreheads.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 119-275 confidence: high

Stan asks why his wife grieves; she finally says there is no luck in the house because they have no children, and both become sorrowful because the Lord has given them no children.

Stan and his wife are sorrowful for lack of children, seek help through churches and witches, and receive children after a supernatural grant of wishes.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1257-1408 confidence: high

The fisherman asks what to do, and the second fish instructs him to gather dew from leaves, let the fish swim in it, put them in the sun, and return only once the dew is dried by sunbeams.

Two speaking fish become identical twin princely boys marked with golden hair and golden stars; they mature at an extraordinary rate.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1411-1518 confidence: medium

The young emperor and empress desire children, consult witches and philosophers to read the stars, and then seek a wise old man who says the one who needs him must come to him.

The royal couple cannot obtain children through earlier means, but receive herbs from a wise old man that lead to one promised son.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2784-2898 confidence: medium

A very old man and wife are childless; the wife is likened to the Friday-goddess/Venus; the couple grieves and tries religious and magical remedies through churches, priests, witches, magicians, and enchanters, without success.

The couple has never had a child, grieves over the empty home, and the old man sets out to find a child and heir.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2784-2898 confidence: medium

The hermit stands like stone by an old psalm-book; a yellow wax candle burns with red flame and blue smoke; the old man greets him as holy father; the hermit prays, signals with a crutch, and asks what brought him to the cave.

The hermit, addressed as a holy father and found in a cave, blesses an apple and gives divided halves for the old man and wife to eat.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2900-3002 confidence: high

In the forest and meadows, the old man is overcome by thirst, finds no water, and eats the apple-half intended for his wife.

The old man eats the apple-half intended for his wife, sleeps, and finds a little child beside him when he wakes; the angel then baptizes and names her.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3004-3097 confidence: medium

The griffin gathers flowers and soft green moss to make a rocking chamber like a fairy nest, then cares for and feeds Wild-Rose as dearly as its own children.

After the swallowing episode, the griffin builds Wild-Rose a special chamber, feeds her, and raises her apart from human society.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3508-3695 confidence: high

A new tale begins with an emperor and empress who are childless and seek help from wizards, witches, old women, and astrologers, but their skill proves vain.

The childless emperor and empress seek help without success; after almsgiving, prayer, and fasting, the Lord promises the empress a child whose like cannot be found on earth.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3508-3695 confidence: medium

After the royal pair devote themselves to almsgiving, praying, and fasting, the empress dreams that the Lord has heard her prayers, will give her a child unlike any on earth, and instructs the emperor to catch a fish at the brook for her to prepare and eat.

The dream instructs the emperor to catch a fish from the brook and the empress to prepare and eat it as part of the promised child episode.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3697-3818 confidence: high

The emperor hurries to the brook with hook and line and catches a big fish made entirely of gold.

The empress eats the golden fish and later bears Busujok; the maid-servant sucks a fish-bone from the empress's plate and bears Siminok the same night, with the two children exactly alike.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5133-5241 confidence: medium

The robbers question Jack and rejoice when they learn he is the seventh of seven children.

The robbers believe iron-wort can be found only by the seventh of seven children while still innocent, and Jack succeeds because he is such a child.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 23-25. 225 / CHAPTER III, 26-31. 227 / CHAPTER III, 32-39. 229 / CHAPTER III, 40-46. 231; lines 12890-13014 confidence: medium

The note says the Dinkard reports a maiden bathing in and drinking water, becoming pregnant through Zaratu^t's long-preserved seed, and giving birth to Hushe^ar; it also mentions Persian Rivayats.

The translator note reports a birth account in which a maiden bathes in and drinks water, becomes pregnant through Zaratu^t's preserved seed, and gives birth to Hushe^ar.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER IX, IO-I2. 313 / Chapter X. / CHAPTER IX, I3-X, 3. 315 / CHAPTER X, 4, 5. 317; lines 16569-16661 confidence: medium

Dukdav, mother of Zaratusht, is pregnant; for three nights a leader with a hundred and fifty demons rushes nightly to destroy Zaratusht.

Zaratusht is targeted while still in his mother's womb, and the attack by a demonic leader and many demons fails because of the dwelling fire.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXXI, 1-6. I3I / CHAPTER XXXI, 7-II. 133 / CHAPTER XXXI, 12-21. I 35 / I ;6 BUNDAHI5.; lines 8988-9033 confidence: medium

“Kavart''* was a child in a waist-cloth ... they abandoned him on a river ... Auzobo perceived and took him, brought him up...”

Kavadh is abandoned on a river as a child, found in a vulnerable state, and taken in and raised by Auzobo.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast FA A A / I40 BUNDAHW. / CHAPTER XXXI, 39 -XXXII, 3. I4I / CHAPTER XXXII, 4-7. I43; lines 9332-9425 confidence: medium

Hushedar, Hushedar-mah, and Soshyans are named as three sons of Zaratusht from Hvov. Zaratusht goes near Hvov three times; each time the seed goes to the ground. Neryosang receives the brilliance and strength of the seed, gives it to Anahid, and Anahid will later blend it with a mother.

The passage names three sons of Zaratusht from Hvov and describes Zaratusht's seed as preserved through angelic handling, protection, and future blending with a mother.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7 / CHAPTER XXVIII, 36-44. I I 3 / CHAPTER XXIX, 3-5. I I 7; lines 8068-8172 confidence: low

A figure in Pe-yansai is called Zazembya because 'they brought him up in a jar' for fear of Khashm, glossed as Wrath.

Zazembya is explained as having been brought up in a jar for fear of Wrath.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZA25-SPARAM, IX, 20-X, 5. 1 83 / Chapter XI. / SELECTIONS OF ZAD-SPARAM, X, 6 -XI, 7. 1 85 / SELECTIONS OF ZAD-SPARAM, XI, 8-1 0. 1 87; lines 11126-11155 confidence: high

Zaratust is begotten through drinking horn-juice and cow's milk infused with his guardian spirit and glory.

The passage explicitly says Zaratust is begotten through drinking horn-juice and cow's milk infused with his guardian spirit and glory.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZA25-SPARAM, IX, 20-X, 5. 1 83 / Chapter XI. / SELECTIONS OF ZAD-SPARAM, X, 6 -XI, 7. 1 85 / SELECTIONS OF ZAD-SPARAM, XI, 8-1 0. 1 87; lines 11126-11155 confidence: medium

Fiends try to destroy Zaratust at birth and are frustrated; Zaratust receives the religion from Auharmazd; Kai-ias, Srito, and Zaratust's exclamation on coming into the world are mentioned.

The passage says fiends persistently try to destroy Zaratust at the time of his birth and that their efforts are frustrated.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3676-3789 confidence: high

“The Ized Neriosengh took what was bright and strong in it and intrusted it to the Ized Anahita.”

The passage describes preserved seed watched by divine and faithful guardians, later causing a bathing maiden to conceive and bear the victorious Saoshyant.
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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

Zarathustra identifies himself as first of mortals to praise excellent Asha and sacrifice to Ahura Mazda and the Amesha-Spentas; at his birth and growth the waters, plants, and good creation rejoice, grow, or cry out.

Zarathustra's birth and growth cause waters and plants to rejoice and grow, and all creatures of the good creation to cry out in acclamation.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis FARVARDIN YA5'T. 21 7 / XXVIII. / XXIX. / FARVARDIN VAST. 223; lines 10830-10926 confidence: medium

The passage worships the Fravashi of holy Fradhakh^ti, described as son of the jar, to withstand Aeshma, the fiend of the wounding spear, and the Daevas that grow through Aeshma.

Fradhakh^ti is called the son of the jar, and a note explains that the figure was brought up in a jar for fear of Khashm.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XIII. / XVII. / XVIII. / XXII.; lines 9476-9544 confidence: high

Translator note: Zarathushtra's seed is received by Neryosang, delivered to Anahid, later blended with a mother; a maid bathing in Lake Kasava will conceive and bear the Saviour, and two forerunners will be born similarly.

The note describes Zarathushtra's preserved seed being handled by angels and causing a maid bathing in Lake Kasava to conceive and bear the Saviour, with forerunners born similarly.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVIII. / XXIX. / FARVARDIN VAST. 223 / FARVARDIN VAST. 22 5; lines 10929-11034 confidence: medium

Ereda-fedhri is called Vispa-taurvairi, 'the all-destroying,' because she will bring forth one 'who will destroy the malice of Daevas and men' and withstand evil done by the Gahi.

Ereda-fedhri will bring forth one who destroys the malice of Daevas and men and withstands evil done by the Gahi; a note identifies her as Saoshyant's mother.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVIII. / XXIX. / FARVARDIN VAST. 223 / FARVARDIN VAST. 22 5; lines 10929-11034 confidence: high

The note identifies Srutat-fedhri as Ukhshyat-ereta's mother and says that, bathing in Lake Kasava, she will become pregnant from the seed of Zarathushtra preserved there and will bear Oshedar bami.

A note says Srutat-fedhri becomes pregnant while bathing in Lake Kasava from Zarathushtra's preserved seed, and another says Vanghu-fedhri conceives in the same way.
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ekoi

In the Shadow of the Bush BIRTH CUSTOMS 121 / BIRTH CUSTOMS / BIRTH CUSTOMS 125 / BIRTH CUSTOMS 127; lines 7159-7259 confidence: high

The boy is nearly his mother's size at birth, tells the husband he is his son by the true wife, explains that he stayed seven years in the womb to become able to help, and the father fears he may have been sent by ghosts.

The child is unusually mature at birth, speaks to identify himself, says he remained seven years in the womb to emerge as a helper, is recognized by Obassi as sent to aid the poor couple, and is grown to manhood by the seventh day.
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In the Shadow of the Bush BIRTH CUSTOMS 127 / BIRTH CUSTOMS 129 / CHAPTER XII / BIRTH CUSTOMS 131; lines 7347-7446 confidence: high

Legends assert that childless people could secure babies when 'Fruits, flowers, vegetables, and even fungi' opened in response to prayer or intense wish and provided a son or daughter.

Legends assert that fruits, flowers, vegetables, and fungi could open in response to prayer or intense wish and provide a son or daughter.
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In the Shadow of the Bush BIRTH CUSTOMS 127 / BIRTH CUSTOMS 129 / CHAPTER XII / BIRTH CUSTOMS 131; lines 7347-7446 confidence: medium

The narrator says the flower and fruit birth belief may be a faint echo of myths that include Adonis; quoted material says Adonis was born from a myrrh tree whose bark burst, and also reports a virgin conceiving by placing an almond or pomegranate in her bosom.

The passage compares Ekoi flower and fruit birth beliefs with Adonis stories of birth from a myrrh tree and conception through almond or pomegranate.
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In the Shadow of the Bush BIRTH CUSTOMS 129 / CHAPTER XII / BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133; lines 7449-7544 confidence: high

A childless woman goes into the bush, plants what she finds, tends it, and later finds a beautiful boy sitting at the root of a plant bearing great flowers.

A childless woman obtains a boy from a flowering plant, and the closing explanation states that childless women could once get children from fruit or flowers.
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In the Shadow of the Bush BIRTH CUSTOMS 129 / CHAPTER XII / BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133; lines 7449-7544 confidence: medium

After the hunters go out, prepared food is waiting when they return; the same thing happens again the next day, and they plan to return early and watch.

The Mbum fruit opens and a beautiful girl emerges, sets things in order, and cooks for the hunters before being discovered.
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In the Shadow of the Bush BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133 / BIRTH CUSTOMS 135 / BIRTH CUSTOMS 137; lines 7647-7761 confidence: high

The old woman hides, sees four beautiful girls cooking and eating in her house, asks them to stay as her children, and receives their condition that the herbs from which they sprang—Etinyung, Ikaw, Etidut, and Etigi—must never be given to them to eat.

The girls have sprung from named herbs, become the old woman’s children, and the narrator says old women could once have obtained children in this way.
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In the Shadow of the Bush CHAPTER XII / BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133 / BIRTH CUSTOMS 135; lines 7547-7644 confidence: high

The woman says she will soon bear a child and fears that someone will say she came out of the fruit Mbum; her husband comforts her.

The passage presents human children or girl-figures associated with emergence from Mbum fruit/tree, an Ebbuya ball/fungus, and edible herbs.
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In the Shadow of the Bush CHAPTER XII / BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133 / BIRTH CUSTOMS 135; lines 7547-7644 confidence: medium

The narrator says women formerly could ask Mbum to open and give them a child, but after the little one was called the child of fruit, no one can get children that way anymore.

A former Mbum practice is described for childless women; the old man finds an Ebbuya child after searching the bush; the herb tale begins with a childless old woman whose planted herbs produce girls.
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In the Shadow of the Bush CHAPTER XI / BIRTH CUSTOMS 121 / BIRTH CUSTOMS / BIRTH CUSTOMS 125; lines 7059-7156 confidence: high

The text states that when a woman remains childless for several years after marriage, the baby is thought to have lain in the womb all that time, waiting for the right moment to be born.

The passage states the belief that a baby may lie in the womb for years, and the tale gives a seven-year childlessness followed by the appearance of a boy rather than a tender baby.
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In the Shadow of the Bush RECORDS 307 / RECORDS 309 / CHAPTER XXIX / GOVERNMENT, ETC. 311; lines 15870-15969 confidence: low

The child grows quickly, walks alone after five months, visits Menge Marri, and is driven away because Menge Marri wants no children in her room.

The child grows very quickly, walks after five months, and gives practical advice to her mother.
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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 / CHAPTER III / RELIGION / RELIGION 27; lines 2223-2321 confidence: medium

A girl-slave who loved her mistress warned her not to eat or drink in the house, but the mistress drank what other servants offered and died, leaving a tiny girl-babe; the girl-slave refused to abandon the child.

After the free-born are killed, a tiny girl-babe remains; the faithful girl-slave protects and hides her, and animated household objects begin to aid her.
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finnic

Finno-Ugric, Siberian Mythology PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI / PLATE LIX; lines 21990-22093 confidence: medium

The eagle approaches a woman sleeping under a tree; she becomes pregnant by the eagle, returns to her husband, and bears a son who becomes the first shaman. A variant makes the woman the first shaman after receiving the eagle’s powers.

A woman sleeping under a tree becomes pregnant by the eagle and gives birth to a son who later becomes the first shaman.
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Finno-Ugric, Siberian Mythology THE FALL OF MAN / CHAPTER IX / THE ORIGIN OF THE MOSQUITO / THE ORIGIN OF THE MOSQUITO 387; lines 17086-17160 confidence: high

The passage introduces corresponding Altai Tatar myths, described as apparently of Indian origin: Erlik creates the water-giant Andalma-Muus; Ulgen’s heroes decide to kill him; Tyurun-Muzykay descends from heaven, is virgin-born, defeats the sea giant, and cuts the body into pieces from which insects including mosquitoes are born.

The Altai Tatar account says Tyurun-Muzykay descends from heaven, is given birth to by a virgin, becomes a man, and kills the water-giant.
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Finno-Ugric, Siberian Mythology THE GREAT BEAR / THE STARS / THE STARS / ORION; lines 18773-18839 confidence: medium

Mongols call Orion's belt the three stags and see an archer, horse, hound, and arrow; a Buriat tale says the hero was born of a cow and had a human head and horse body.

A Buriat tale says the Orion hero was born of a cow and had a human head and a horse's body.
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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 21864-21954 confidence: high

Mongol origin myths include a dog ancestor, birth from a tree and nourishment by a dog, a last woman bearing two children by a bull after destructive war, and a bull-son who walks on all fours until his forefeet are cut off.

The passage includes an ancestor born from a tree and nourished by a dog, Buriat forefathers nourished by a wild boar, and Bulagat found sucking at a blue-grey bull.
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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 12019-12115 confidence: medium

Evil origins are assigned to lower-world spirits; a daughter of Tuonela or child of Manala is wind-pregnant for nine years and gives birth to harmful beings, and Tuoni’s wife’s distaff blood becomes a snake.

A blind daughter of Tuonela or hideous child of Manala becomes pregnant by a wind for nine years and gives birth to harmful beings or conditions.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5290-5408 confidence: high

Virgin Mary finds an apple or arctic bramble berry on the path, swallows it, becomes pregnant, and by the tenth month a son moves in her lap; Ukko, lord on high and old man in the sky, frees her from throes and brings the child into the world.

Virgin Mary swallows an apple or arctic bramble berry, becomes pregnant, and the son is active by the tenth month.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXPULSION / REPROACHING / BOASTING / BOASTING; lines 3432-3498 confidence: medium

The speaker says he is the son of a Northerner, rocked by a Turja girl and swung by a Laplander in an iron cradle; Ukko rumbled, earth quaked, Creator's clouds became wet like water, and heaven crackled like fire at his creation or arrival.

At the speaker's creation or arrival in the world, the passage describes Ukko rumbling, earth quaking, wet Creator's clouds, and heaven crackling like fire.
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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 12428-12532 confidence: medium

Sharp Frost or Hard Weather is said to be born among willow trees or in birch, from an ever-devastating sire and worthless mother, beside cold stones and an icy lump.

Sharp Frost is repeatedly treated as a child with birth, mother, nursing, baptism, naming, and growth into a destructive being.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13246-13356 confidence: medium

A lovely maiden rises from a dell, sea, or grass clump and rejects suitors; a giant or sea tursas places nightmare or sleep on her, lies with her, makes her pregnant, and departs.

A sea monster or giant coerces a maiden, she becomes pregnant, and she gives birth to Rickets, a personified ailment described as a destructive boy.
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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 13358-13477 confidence: medium

The passage says that a great gust and eastern blast came, and that “the wind got the dolt with child”; she then carries the pregnancy through a sequence of months up to nine and a half.

Louhiatar is made pregnant by an east wind or blast and later gives birth to ten children in one summer night.
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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: medium

Hoyhenys/Lemmes bears a child in a lake; the boy is recognized as Fire/Flame, rocked by a summer girl in copper and iron vessels, and taken to baptism.

Fire is born as a boy from a womb in a lake, cannot be touched, and is rocked and taken to baptism.
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guiana amerindian

Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 14892-15004 confidence: high

Korobona returns to the pond, later bears a second child, hides him in the forest, but her brothers discover him, shoot arrows into him, and leave him for dead; Korobona nurses, revives, and rears him.

Korobona's second child is shot and revived, later dismembered and buried, then rises from the grave as the first Carib.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians BOTH) THE SPIBITS OF THE SKY. 257 / BOTH) OMENS, CHABMS, TALISMANS 273 / OMENS, CHABMS, TALISMANS / OMENS, CHABMS, TALISMANS; lines 11328-11415 confidence: medium

The passage states that sexual relations need not be connected with producing children; women may cohabit with Water Spirits and may get babies by eating plant or animal binas, with the child already existing and passing into the mother's body.

The passage states that women can obtain babies through binas, that the child already exists and passes into the mother, and that babies may arrive from water or bush as gifts or through spirit instigation.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians BOTH) THE SPIBITS OF THE SKY. 257 / BOTH) OMENS, CHABMS, TALISMANS 273 / OMENS, CHABMS, TALISMANS / OMENS, CHABMS, TALISMANS; lines 11328-11415 confidence: high

In the Warrau story, Yaburawdko goes to her field, finds a pretty little boy on the road, brings him home, cares for him, and he calls her mother.

In the Warrau story, the found bush child disappears after mistreatment and later enters Yaburawdko's womb, causing painful birth.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL / THE SPIRITS OF THE WATER; lines 7426-7487 confidence: medium

Some Arawaks believe an Oriyu can introduce a full-term fetus into a willing woman's womb, described as a water-baby.

Some Arawaks are said to believe an Oriyu can introduce a full-term fetus into a willing woman's womb, producing a 'water-baby.'
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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 1047-1122 confidence: high

Wau-uta sends the sisters to gather cassava and make a large drink; in their absence she makes Haburi grow all at once into a youth and gives him a blowing instrument and arrows.

Wau-uta makes Haburi grow all at once into a youth while his mother and aunt are absent.
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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 1402-1483 confidence: medium

Nahakoboni, an old man lacking a daughter and son-in-law, carves a daughter from a plum tree; as a medicine-man he turns the timber into a lovely woman named Usi-diu, glossed as seed-tree.

Nahakoboni carves a daughter from a plum tree, and his medicine-man skill makes the timber into a lovely woman.
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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 1546-1604 confidence: high

The wife follows by avoiding the feathers, but wind has blown them away at one spot; then her unborn baby begins talking and tells her which path to follow.

The unborn baby speaks and tells the mother which path to follow.
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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.

In the Carib version the twins are children of the Sun, one speaks before birth, and after being extracted from the killed mother they grow to man's size in about a month.
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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 1688-1757 confidence: medium

Woodpecker completes the woman; the Sun deserts her and she seeks him; the text references Mother Toad, poisonous head-lice, the woman's death caused by Tiger as in the Carib version, and the discovery of two unborn children who become the two Heroes.

After the woman's death, two unborn children are discovered and are said to subsequently become the two 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 981-1045 confidence: medium

At midnight the sisters see a manicole leaf bend to touch the cut in the ite trunk; they catch it and beg it to become a man, which it does, becoming Mayara-k6to; the elder sister later has Haburi.

A manicole leaf bends to the cut ite trunk, is seized and begged to become a man, becomes Mayara-k6to, and is followed by the elder sister's birth of Haburi.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8640-8731 confidence: medium

Arawak and Warrau terms for omens are given; children born with a caul will see Yawahu spirits; a child pretending to cook while the father is away means he is bringing something home.

Children born with a caul are considered lucky because they will see spirits and become clever.
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Legends and Myths of the Aboriginal Indians of British Guiana ABORIGINAL TRIBES OF GUIANA. S7 / LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA.; lines 2984-3286 confidence: medium

Korobona lives alone in the woods with another hidden baby, a fair boy who partly shares his father's form; she returns to the glade where he lies after hearing his cry.

Korobona's boy is hidden in the woods, partly shares his father's form, survives after being pierced, and grows beyond other babies in wisdom and size.
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xhosa

Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony KAFFIR FOLK TALES, / THE STORY OF FIVE HEADS. 55 / THE STORY OF FIVE HEADS. 55 / THE STORY OF TAHGALIMLIBO.; lines 2612-2658 confidence: medium

A man has two wives, one childless; a bird gives the childless wife little pellets and tells her to eat them before food so that she will bear a child.

A bird gives the childless wife pellets and instructions that she should eat them before food to bear a child; afterward she has a daughter.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF A CHIEF'S DAUGHTER. 69 / STORY OF A CHIEFS DAUGHTER. 71 / THE STORY OF SIMBUKUMBUKWANA. / THE STORY OF SIMBUKUMBUKWANA, 73; lines 3296-3374 confidence: high

The wife bears a boy without arms or legs named Simbukumbukwana, who speaks on his birth day; the firstborn girl grows up in the valley, lives in a hole in an ant-heap, and eats honey, nongwes, and gum.

Simbukumbukwana is born without arms and legs and begins to speak on the day of his birth.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF THE GIRL AND THE MBULU, 145 / STORY OF THE GIRL AND THE MBULU. 147 / THE STORY OF MBULUKAZI. / THE STORY OF MBULUKAZL 149; lines 6311-6349 confidence: high

Numbakatali brings the jars; the doves scratch her knees until blood flows, put the blood in the jars, receive corn, and the woman takes the jars to her hut.

The doves place blood from Numbakatali's knees into two jars, and later she finds a boy and a girl in the jars.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF THE GIRL AND THE MBULU, 145 / STORY OF THE GIRL AND THE MBULU. 147 / THE STORY OF MBULUKAZI. / THE STORY OF MBULUKAZL 149; lines 6311-6349 confidence: high

One day she looks and sees two very handsome children in the jars, one boy and one girl; she is delighted but tells no one.

After discovering the children in the jars, the woman tells no one and later hides them in the hut, instructing them not to go out.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE RUNAWAY CHILDREN. 123 / THE RUNAWAY CHILDREN. 135 / STORY OF IRONSIDE AND HIS SISTER. / STORY OF IRONSIDE AND HIS SISTER, 129.; lines 5578-5617 confidence: medium

After the little girl is taken away by birds, her mother has a son with one side flesh and one side iron; he learns of his lost sister and resolves to search for her.

The son is born with one side flesh and the other side iron, and later performs an extraordinary river-crossing act.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF SIKULUME, 83 / THE STORY OF SIKULUME. 85 / Z6 KAFFIR FOLK TALES. / THE STORY OF HLAKANYANA.; lines 3935-4007 confidence: high

While the ox is being killed, the woman hears: "Bear me, mother, before the meat of my father is all finished."

The child is represented by a voice before birth and repeatedly asks the mother to bear him before the father's meat or cattle are finished.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF SIKULUME, 83 / THE STORY OF SIKULUME. 85 / Z6 KAFFIR FOLK TALES. / THE STORY OF HLAKANYANA.; lines 3935-4007 confidence: medium

The title identifies the tale as Hlakanyana's story; the opening describes a village where other women bear children while the chief's wife has none, and the people propose killing an ox so she may bear a child.

The chief's wife remains childless while other women bear children, then gives birth to a boy who has already spoken and has unusual physical traits.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF SIKULUME, 83 / THE STORY OF SIKULUME. 85 / Z6 KAFFIR FOLK TALES. / THE STORY OF HLAKANYANA.; lines 3935-4007 confidence: high

The newborn is a boy, very small in size, with a face that looks like that of an old person.

The boy is very small but has a face like an old person, asks for a robe, goes to the kraal, and requests meat from the chief.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF SIKULUME. 85 / Z6 KAFFIR FOLK TALES. / THE STORY OF HLAKANYANA. / THE STORY OF HLAKANYANA, 91; lines 4010-4096 confidence: medium

Hlakanyana says, 'I am your child, give me meat'; the chief, while skinning the ox, becomes angry, tells him to leave, and threatens him with a little stick.

Hlakanyana is treated as a strange childlike being, persists after being expelled, survives severe treatment, and is doubted by the men when he offers to carry meat.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF SIMBUKUMBUKWANA. 75 / THE STORY OF SIMBUKUMBUKWANA, 77 / THE STORY OF SIKULUME. / THE STORY OF SIKULUME. 79; lines 3528-3688 confidence: medium

Returning home, the boys find a hut with a fire but no person, lie down to sleep, and one boy hears a voice speak of eating them; Sikulume is identified as the chief's son with small feet and as formerly unable to speak until he caught the bird.

Sikulume is described as unable to speak until he caught the bird, after which he began to talk at once.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF TANGALIMLIBO. 65 / STORY OF A CHIEF'S DAUGHTER. 69 / STORY OF A CHIEFS DAUGHTER. 71 / THE STORY OF SIMBUKUMBUKWANA.; lines 3252-3293 confidence: medium

A man whose wife has no children consults a wise woman; she asks him to bring a fat calf so that she can use its tallow with medicine or charms.

A childless couple is followed by consultation with a wise woman, a request for ritual material, and the wife's later childbirth.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony Z6 KAFFIR FOLK TALES. / THE STORY OF HLAKANYANA. / THE STORY OF HLAKANYANA, 91 / THE STORY OF HLAKANYANA. 93; lines 4099-4181 confidence: medium

The men cannot lift the piece of meat; Hlakanyana takes it, carries it out of the kraal, and the men tell him to carry their meat.

Hlakanyana is mocked as a child of a few days, yet he lifts meat the men cannot lift and is described as more cunning than the old men.
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georgian

Georgian Folk Tales GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE; lines 2737-2842 confidence: high

In the fifth chapel the shepherd sees five angels of the churches descend and deliberate. They agree to give the childless man a son after discussing possible fates; the fifth angel proposes immortal youth and that whatever the child asks of God should come to pass.

The five angels decide to give the childless man a son, and the fifth angel's proposal endows the son with immortal youth and effective petitions to God.
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Georgian Folk Tales GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE; lines 2844-2873 confidence: medium

The man and woman find the boy sleeping, wake him, and ask who he is and why they no longer know their own house.

The boy is found sleeping in a house the owners no longer recognize, says he foretold the shepherd’s arrival with possessions, and directs the household’s response.
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Georgian Folk Tales PART I / GEORGIAN FOLK TALES / MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER; lines 438-532 confidence: high

A woman confines the girls under baskets; they go for raisins, are seized by the groom, and are taken to the king. The eldest claims a vast carpet, the second an army-feeding egg-shell meal, and the youngest golden-haired sons. The king marries the youngest and finds the elder sisters' claims false.

The youngest sister promises golden-haired boys; she bears two such boys, and they later grow unusually fast and become wise, brave, and handsome.
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Georgian Folk Tales THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE / THE TWO THIEVES / THE FOX AND THE KING'S SON; lines 3376-3454 confidence: medium

The king goes himself after several viziers fail to return; the door says, 'Enter and thou wilt repent; enter not and thou wilt repent'; twelve armed men lead him through twelve rooms to a golden couch with a silent boy.

The boy is a child lying silent; after the three answers he can speak, offers to fulfill the king's wish, and the king asks for his viziers to be restored to life.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 1789-1900 confidence: high

An old woman appears, offers to bring the king a son, gives an apple cut in three for the queen to eat, and requires the youngest son in seven years.

The old woman gives an apple to be eaten by the queen, saying she will have three children; the queen later bears three sons.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2346-2453 confidence: high

The man gives her an apple, instructs her to cut it into a hundred pieces and eat three daily, says she will bear a son named Asphurtzela, and she does so; Asphurtzela grows exceptionally fast.

A child is born after the mother follows instructions involving an apple cut into a hundred pieces, and he grows in one day as much as other children grow in a year.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2346-2453 confidence: medium

The brothers' mother waits, believes the devi has eaten her sons, weeps until her tears reach heaven, and explains her grief to a passing man.

The mother's extraordinary grief precedes the arrival of a man who gives the apple instructions leading to Asphurtzela's birth.
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Georgian Folk Tales THE STORY OF GERIA, THE POOR MAN'S SON / THE PRINCE WHO BEFRIENDED THE BEASTS / THE CUNNING OLD MAN AND THE DEMI / SANARTIA; lines 4114-4219 confidence: medium

An old king finally has a son named Sanartia; the boy is clever and understands earthly events but disobeys his mother, who asks that he be thrown into the great deep sea.

Sanartia is born after the king has reached old age without a son, is named as longed-for, and is described as understanding everything among earthly beings.
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Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 963-1073 confidence: high

The attendant sees a large apple floating on the water; the waves leave it in her skirt, and the princess later eats the inside while giving the peel to the companion.

A large apple arrives by water; the princess eats the inside and the attendant the peel, and both soon become pregnant.
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Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 963-1073 confidence: high

"The princess brought forth a beautiful boy, and the attendant, eight tiny little dogs"; the boy is named Ghvthisavari and grows as much in a day as others in a year.

Ghvthisavari grows in a day as much as other children in a year, becomes brave and strong, hunts, and provides food.
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zuni

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

The Deer suckles the infant with her own milk; by the next morning he has grown and soon creeps, by the fourth day he runs and plays with the fawns, and by the eighth day he is a fair youth who wonders why he lacks spotted deer hair.

After being suckled by the Deer, the child grows from infant to creeping child, to running child by the fourth day, and to a youth by the eighth day.
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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 4246-4343 confidence: medium

The hunter travels south past Póshaan and sees a vast herd of Deer gathered like a council, listening to a splendid tall youth seated among them.

The youth is identified as a mortal child found and raised by the Deer-mother and living among the Deer as kin.
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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 12638-12749 confidence: medium

The elder's arrow pierces the girl's back and heart; the younger's arrow strikes her back. The Eagle cries out, releases her, and she falls through the air toward the town and mountain.

Twin infants are born immediately after the maiden is struck by arrows and falls to the ground, then survive hidden under debris.
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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 grow at an extraordinary rate and possess unusual hunting ability tied to their solar parentage.
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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: medium

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 two boys are born together after their mother is shot and falls down the canyon, and the Sun identifies them as 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: medium

The Badgers await the boys and do not recognize them until the boys show bark moccasins and corn-cakes. The boys say the Sun-father dressed them, their mother lived at the Home of the Eagles, the Twain killed her during escape on an Eagle, she fell into the Cañon of the Coyote, and the Badgers reared them.

The boys say they were born when their mother fell into the Cañon of the Coyote after being killed while escaping.
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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 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.

After the marriage to the divine Sun-father’s child, the daughter gives birth to two boys who grow larger, wiser, and stronger.
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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 5155-5267 confidence: high

The maiden grows used to mortal food and ways, bears twins, and the children grow to wandering power in a single day and night.

The maiden bears two children, twins, who grow to the power of wandering in a single day and night.
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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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hermetic

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: high

The address says Jesus gives sight and calls the dead back, and Aesculapius does too; Aesculapius is wondrously born, endangered in infancy, heals, raises the dead, is smitten by Zeus's thunderbolt, and translated above.

Aesculapius is described as wondrously born and in danger in infancy.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 297 / THE MYSTERIES OF ISIS AND OSIRIS 299 / THE MYSTERIES OF ISIS AND OSIRIS 301 / THE MYSTERIES OF ISIS AND OSIRIS 303; lines 17123-17234 confidence: medium

A note says cymbals were used in myths to protect infant Bacchus and infant Zeus and to keep off the Titans.

The footnote says cymbals were used in myths to protect the infant Bacchus and infant Zeus and to keep off the Titans.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 327 / THE MYSTERIES OF ISIS AND OSIRIS 329 / THE MYSTERIES OF ISIS AND OSIRIS 331 / THE MYSTERIES OF ISIS AND OSIRIS 333; lines 18737-18841 confidence: medium

The birth of Apollo from Isis and Osiris while the gods were in the womb of Rhea is read as an enigma for the time before the sensible cosmos manifested, when imperfect Nature brought forth her first birth.

The birth of Apollo/Elder Horus before the sensible cosmos is interpreted as Nature’s imperfect first birth; he is called lame in the dark and only an image of the world to be.
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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 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 THOTH THE MASTER OF WISDOM 57 / THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61 / THOTH THE MASTER OF WISDOM 63; lines 4156-4249 confidence: medium

Thoth speaks words resulting in the creation of the heavens and earth, teaches Isis words to revivify Osiris, and gives her formulae that restore Horus after a fatal scorpion sting.

Osiris is revivified so that he can beget a child by Isis; the narrator links this to a son begotten after death and raised life.
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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. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 213 / COMMENTAKY / ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217; lines 9211-9302 confidence: high

Hippolytus is cited: Valentinus saw a babe “only just been born,” questioned it, and “the babe replied and said it was the Logos.”

The passage reports a newly born babe who speaks and identifies itself as the Logos.
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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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jewish christian

Exodus Exodus / Chapter 1 / Footnotes / Chapter 2; lines 120-175 confidence: medium

A Levite man marries a Levite woman; she conceives, bears a son, sees that he is a fine child, and hides him for three months.

The Levite child is concealed, set in the river basket, rescued by Pharaoh’s daughter, and becomes her son.
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Genesis Chapter 19 / Footnotes / Chapter 20 / Chapter 21; lines 1208-1276 confidence: high

Yahweh visits Sarah as spoken; Sarah conceives and bears Abraham a son in his old age at the set time God had spoken; Abraham names him Isaac.

The passage states that Yahweh acted as spoken, Sarah conceived and bore Abraham a son in his old age at the set time God had spoken, and Sarah remarks that she bore a son and would nurse children in old age.
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Genesis Chapter 27 / Chapter 28 / Chapter 29 / Chapter 30; lines 1890-1976 confidence: medium

Rachel bears Jacob no children, envies her sister, asks Jacob for children, and Jacob says God has withheld the fruit of the womb.

God is described as withholding the fruit of the womb, hearing or listening, remembering Rachel, opening her womb, and enabling births that are named in relation to divine action.
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Genesis Footnotes / Chapter 13 / Chapter 14 / Chapter 15; lines 870-912 confidence: medium

Abram says he is childless and names Eliezer or one born in his house as heir; Yahweh says that man will not be heir, but one from Abram’s own body will be.

Abram states that he is childless, while Yahweh promises that an heir will come from Abram’s own body and that his offspring will be like the stars.
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Genesis Footnotes / Chapter 16 / Footnotes / Chapter 17; lines 952-1010 confidence: medium

God renames Sarai as Sarah, blesses her, promises a son by her, and says she will be a mother of nations and kings.

Sarah is promised a son though Abraham laughs and questions whether a child can be born to a man of one hundred and to Sarah at ninety.
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Genesis Footnotes / Chapter 17 / Footnotes / Chapter 18; lines 1012-1082 confidence: high

The visitors ask about Sarah; a son is promised for the next year; Abraham and Sarah are old and Sarah is past childbearing; Sarah laughs, denies laughing from fear, and Yahweh repeats the promise.

Sarah is past childbearing, yet a son is promised for the next year, and Yahweh asks whether anything is too hard for Yahweh.
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Genesis Footnotes / Chapter 17 / Footnotes / Chapter 18; lines 1012-1082 confidence: medium

“Isaac means ‘he laughs’.”

Sarah laughs inwardly at the prospect of bearing a child in old age, and the passage includes the nearby footnote that Isaac means “he laughs.”
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Genesis Footnotes / Chapter 23 / Footnotes / Chapter 24; lines 1379-1467 confidence: medium

The servant says Yahweh has blessed Abraham with wealth and that Sarah bore Abraham a son in old age, to whom Abraham gave all he had.

In his message, the servant says Sarah bore Abraham a son when she was old and that Abraham gave all he had to that son.
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Genesis Footnotes / Chapter 24 / Footnotes / Chapter 25; lines 1519-1591 confidence: medium

Isaac, Abraham's son, takes Rebekah as wife; she is barren, Isaac entreats Yahweh, Yahweh is entreated, and Rebekah conceives.

Rebekah is barren, Isaac entreats Yahweh for her, Yahweh is entreated, and Rebekah conceives.
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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: medium

The woman gives birth to a little snake. Her mother asks what god begot it, says humans cannot keep such a child, throws it away, then later hears a baby crying outside and brings in a human baby boy.

The woman bears a little snake that is thrown away, after which a human baby boy is found and kept.
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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 AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: medium

The woman gives birth to a little snake; her mother, weeping, asks what god begot a child in her daughter and throws the snake away because humans cannot keep it.

The woman bears a little snake, which is thrown away, after which a crying human baby boy is found and raised.
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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: medium

A baby is then heard crying outside; the old woman brings in a fine baby boy, who is kept, grows into a man, and kills many deer and bears.

The child of the god becomes a great hunter, rich man, father of children, and ancestor of living descendants.
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Aino Folk-Tales INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1204-1297 confidence: medium

A divine figure in a dream says a wicked rat took the shape of a little boy, polluted the village, and has now been killed; the figure promises the couple a child, and they receive one.

After the rat is killed, the dream speaker promises the childless couple a child, and the passage says they get one.
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Aino Folk-Tales INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1204-1297 confidence: medium

A rich childless couple want a child; the wife finds a crying little boy beside a tree in the mountains and brings him to the village.

The couple desire a child; after the rat is killed, the divine dream speaker promises a child and the narrative says they receive one.
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fijian

Tales from Old Fiji A CHIEF'S GRAVE-MOUND. / METHOD OF BURYING A CHIEF. / MATANDUA 133 / ABOUT NAPOLEON 137; lines 7014-7086 confidence: medium

The mother says the gods have sent the chiefs, that her son’s father is a chief in Tonga, and that this son is dumb.

Napoleoni has never spoken since birth, but rises and speaks at the decisive moment when identified as the sought deliverer.
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Tales from Old Fiji APPENDIX 169 / INDEX / INDEX / INDEX; lines 8643-8797 confidence: medium

"Lavaipani, name of a boy of Samoa who miraculously obtained perpetual youth"

The passage identifies Lavaipani as a boy who miraculously obtained perpetual youth.
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Tales from Old Fiji CAME TO ONEATA 95 / CAME TO ONEATA 97 / I02 THE ADVENTURES OF / MATANDUA 103; lines 5686-5723 confidence: medium

The wife says the strangers are Tonga folk whose canoe was wrecked and who drifted there; she pities the young woman and child and suggests digging a grave to bury them.

The child survives after a wrecked canoe and is repeatedly described by the couple as sent by the gods over the sea.
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Tales from Old Fiji CAME TO ONEATA 97 / I02 THE ADVENTURES OF / MATANDUA 103 / I04 THE ADVENTURES OF; lines 5726-5764 confidence: medium

The lad is described as quick, swift, and loving; his foster-parents rejoice, thank the gods for “the gift” the sea brought them, and name him Matandua because one eye is gone.

The child is framed as a gift brought by the sea, for which the foster-parents thank the gods.
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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: medium

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 named the Sun-child, is identified as son of the Sun, and grows comely, strong, and proud.
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Tales from Old Fiji HOW THE TONGANS CAME TO FIJI / CAME TO FIJI 21 / CAME TO FIJI 23 / CAME TO FIJI 25; lines 2843-2965 confidence: medium

The Samoans say the boy is not of the present generation, had been a boy among their old men and their fathers, and had not been heard to speak before.

The boy is described as existing across generations and guides the Tongans to the buried turtle shell.
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Tales from Old Fiji MATANDUA 131 / A CHIEF'S GRAVE-MOUND. / METHOD OF BURYING A CHIEF. / MATANDUA 133; lines 6894-7011 confidence: medium

Napoleoni is said to be a son of Tonga because his mother came from Merikei to Tonga on a whaling ship, returned home, and bore him though no man had her to wife.

Napoleoni is born after his mother's visit to Tonga, though no man had her to wife, and later becomes the object of a prophecy-guided search.
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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: medium

The Sky-King says the lad is small and should go back because men, not boys, are needed for fighting; the sky-men sitting around the King laugh at the child.

The boy is mocked as too small for war, then silences the sky-men by overpowering a large sky-man and is accepted for the coming battle.
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nahua maya inca

The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2381-2471 confidence: high

Huitzilopochtli is introduced as the Aztec war-god; Coatlicue dwells near Coatepec by Tollan, prays devoutly, receives a brilliant feather ball from above into her bosom, and later learns she is pregnant.

A brightly colored feather ball falls from above, Coatlicue places it in her bosom, and afterward learns she is to bear another 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 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 2381-2471 confidence: high

At the enemies' arrival Huitzilopochtli is born with blue shield and spear, painted and feather-adorned; he shatters Coyolxauhqui with serpentine lightning, pursues the Centzonuitznaua four times around the mountain, many perish in lake waters, and the remaining few surrender.

At the enemies' arrival, Huitzilopochtli is born already armed and immediately defeats Coyolxauhqui and pursues the Centzonuitznaua.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 6036-6135 confidence: high

In Stephens's legend, a childless old woman wraps an egg in cotton and places it in her hut; later the shell breaks and a tiny lovely creature appears, is raised, walks and talks like a grown man after a year, and stops growing.

A childless old woman wraps an egg in cotton; a tiny creature emerges from the broken shell and rapidly walks and talks like a grown man.
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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 6955-7047 confidence: high

Xquiq, a princess of Xibalba and daughter of Cuchumaquiq, reaches to pluck a gourd; Hunhun-Apu's head spits into her hand, says she will become a mother, and assures her no harm will come.

The head of sacrificed Hunhun-Apu spits into Xquiq's palm and tells her she will become a mother; she later gives birth to the twin hero-gods.
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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 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: high

Cavillaca weaves by a lucma tree; Coniraya becomes a bird, makes his seed into a ripe lucma, drops it near her, and she eats it.

Coniraya makes a ripe lucma from his seed, Cavillaca eats it, and later bears a son.
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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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native american southeast

Myths of the Cherokee III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS; lines 11519-11607 confidence: medium

The next story is introduced as Kana'ti and Selu: the origin of game and corn; Kana'ti the Lucky Hunter and Selu, called Corn, live at Pilot knob with their son, and Selu washes blood from game meat in the river.

The strange boy comes out of the water, calls himself elder brother, and is understood to have sprung from the blood of game washed into the river.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20718-20803 confidence: medium

The notes report a brother striking his sister with a fish to make her pregnant, and John Ax's version in which the Little People instruct a woman to use spittle and remain covered for seven days and nights before childbirth, followed by births at seven-day intervals.

Variants describe pregnancy caused by a brother striking his sister with a fish or by Little People instructing a woman in a seven-day seclusion rite using spittle.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20718-20803 confidence: high

The notes report a brother striking his sister with a fish to make her pregnant, and John Ax's version in which the Little People instruct a woman to use spittle and remain covered for seven days and nights before childbirth, followed by births at seven-day intervals.

John Ax's version has a child born after seven days and nights, then another every seven days until the interval is lengthened.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20805-20903 confidence: medium

The Creek 'Origin of Indian Corn' describes the corn plant as the transformed body of an old woman whose only son, endowed with magic powers, developed from a single drop of her blood.

In the Creek corn myth, the old woman's son, endowed with magic powers, develops from a single drop of her blood.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20905-20995 confidence: high

Note on “Sprang from blood”: a child born of blood drops recurs in Cherokee, Creek, Dakota, Omaha, Blackfeet, and other tribal stories; such a child is usually wilder and more mischievous than common.

The passage explicitly identifies a concept of a child born of blood drops and notes its recurrence in several tribal traditions.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24018-24118 confidence: low

The note directs readers to parallels for an incident of a child born from blood in the notes to number 3, Kana'ti and Selu.

The passage mentions an incident of a child born from blood and refers to parallels in Kana'ti and Selu.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24211-24311 confidence: medium

The note states that the rapid growth of two children is paralleled in many tribal mythologies, and compares the sequence of growth indicated by footprints to an Arabian Nights passage with three children: one walking, one crawling, and one at the breast.

The note explicitly states that the rapid growth of two children is paralleled in many other tribal mythologies.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16277-16368 confidence: high

Soon after Tsul`kalû' leaves, the girl has her monthly period with a very great flow of blood, and the mother throws the blood into the river.

Blood thrown into the river is later treated by Tsul`kalû' as connected with a child; he finds a worm in the water, and it grows into a baby girl while he carries it.
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australian aboriginal

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1554-1657 confidence: medium

The mother forgets the goolay with the child in it, leaves the Dunnia clump, and wanders to a far country.

The baby is left behind, crawls out of the goolay, and grows from baby to man without seeing his mother.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 1675-1800 confidence: low

Purleemil bears a large son called the Little Chief; people bring toy boomerangs and throwing sticks, Wimbakobolo starts making future weapons, and Purleemil sings spirit-taught songs saying the child will live forever.

The child is unusually large, named the Little Chief, given symbolic toy weapons, and sung of as one who is to live forever.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 1802-1912 confidence: medium

Purleemil calls the Little Chief the sun that brightens their days; Wimbakobolo recalls the spirits' promise that he will live forever on the plains; Purleemil says spirit voices warn of misfortune.

The Little Chief is singled out as their brightening sun and as one whom spirits said should live forever on the plains.
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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 Northern Tribes of Central Australia CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF; lines 20923-21024 confidence: medium

Arinpipa, an old emu woman, lays eggs from which Ullabaya, Quaral-ilpinna, and Allunganmerra emerge; afterward she dies and goes into the ground with her Churinga.

Arinpipa lays eggs from which named men come out.
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The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 18446-18523 confidence: medium

The elder brother emerges from his shell, frees the younger brother, says they have no father or mother, and the brothers decide to travel north.

The passage describes two brothers emerging from shells and explicitly states they have no father or mother.
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The Northern Tribes of Central Australia TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN; lines 21625-21696 confidence: medium

A Tjunguri man of the Nappa-undattha green snake totem arises at Nai-irini, lives under ground, emerges from a native well, travels south throwing his muscles out, and finds a Tjapeltjeri child arising from them in a well.

A child and later spirit children arise from the Tjunguri man’s muscles, especially in connection with sacred ceremonies and changes of totem.
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jewish pseudepigrapha

The Book of Enoch INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.); lines 4305-4394 confidence: medium

A white bull with large horns is born and petitioned by beasts and birds; later generations become white bulls, and the first becomes a lamb that becomes a great animal with black horns.

A white bull is born with large horns, and beasts and birds fear him and petition him continually.
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The Book of Enoch THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.) / THE CONCLUDING SECTION OF THE BOOK. (XCII-CV.) / FRAGMENT OF THE BOOK OF NOAH. (CVI-CVII.); lines 5208-5276 confidence: high

Methuselah arranges a wife for Lamech; she bears a son whose body is white and red, with white hair and beautiful eyes; the child lights the house like the sun and addresses the Lord from the midwife’s hands.

The newborn has extraordinary coloration and sunlike eyes, illuminates the house, speaks or blesses immediately, and causes anxiety about nonhuman origin.
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The Book of Jubilees, or, The Little Genesis CHAPTER XII. 15-25 95 / CHAPTERS XII. 26-XIII. 3 97 / CHAPTER XIII. 4-20 99 / CHAPTER XIII. 21-29; lines 12729-12884 confidence: low

Abram says he goes childless and that Dammasek Eliezer, son of his handmaid, will be his heir; the Lord replies that this man will not be his heir, but one from Abram's own bowels will be heir.

Abram says he is childless, and the Lord promises that an heir will come from Abram's own body.
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The Book of Jubilees, or, The Little Genesis CHAPTER XIV. 1-14 103 / CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109; lines 13397-13555 confidence: medium

God says Sarai will be called Sarah, blesses her, and promises Abraham a son by her who will become a nation and produce kings of nations.

Abraham wonders whether a son can be born to him at one hundred and to Sarah at ninety, while God affirms that Sarah will bear Isaac in the next year.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLIV. 13-34 241 / CHAPTER XLV. 1-12 243 / CHAPTERS XLV. 13-XLVI. 6 / CHAPTERS XLVI. 7-XLVII. 1 247; lines 23546-23691 confidence: medium

During the stated jubilee period, Pharaoh commands that male children be cast into the river; this continues for seven months until Moses' birth, and his mother hides him for three months.

Moses survives the male-child decree through his mother's concealment, Miriam's guarding and mediation, and Tharmuth's compassionate rescue.
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The Book of Jubilees, or, The Little Genesis CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III / CHAPTERS XV. 32-XVI. 3 113; lines 13720-13864 confidence: medium

On the new moon of the fourth month, the speakers appear to Abraham at the oak of Mamre, talk with him, and announce that Sarah will bear him a son.

Angelic speakers announce that Sarah will bear a son, and Isaac’s name is said to be ordained and written in the heavenly tables.
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The Book of Jubilees, or, The Little Genesis CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III / CHAPTERS XV. 32-XVI. 3 113 / CHAPTER XVI. 4-18 11S; lines 13867-14037 confidence: medium

The Lord visits Sarah as spoken; she conceives and bears Isaac in the third month, mid-month, on the festival of first-fruits of the harvest.

Isaac's birth follows the Lord's visitation of Sarah and occurs at the stated time on the first-fruits harvest festival.
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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

Those who thought to kill the babes of the just are reproved by one child cast forth and saved; a multitude of their children are destroyed in mighty water; the night is known by the fathers, and God's people receive salvation of the just and destruction of the unjust.

One child is cast forth and saved to reprove adversaries, and the note identifies him as Moses.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 5789-5954 confidence: medium

The LORD raises the poor and needy from dust and dunghill to sit with princes and makes the barren woman a joyful mother of children.

The LORD makes the barren woman keep house and be a joyful mother of 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 5018-5138 confidence: high

Before travail and pain, a female figure brings forth a man child; Zion brings forth children, a nation is born at once, and the LORD speaks of causing birth and the womb.

Zion brings forth before travail; a man child, children, and a nation born at once are mentioned, with the LORD speaking of causing birth and the womb.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 591-719 confidence: high

The house of David is addressed; the Lord gives the sign that a virgin will conceive, bear a son named Immanuel, and the child's diet and discernment mark a time before two kings' land is forsaken.

Immanuel and Mahershalalhashbaz are named children whose early development is used to mark coming political events; the narrator's children are also called signs and wonders.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 721-846 confidence: medium

A child is born and son given; government rests on his shoulder, he receives exalted names, and endless peace is established on David’s throne by the LORD’s zeal.

A child is born and son given; he bears government, exalted names, endless peace, and rule upon David’s throne.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 824-948 confidence: high

A great wonder appears in heaven: a woman clothed with the sun, the moon under her feet, crowned with twelve stars, crying out in childbirth pain.

A celestial woman labors and gives birth while a dragon waits to devour the child; the child is destined to rule all nations.
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fjort

Notes on the Folklore of the Fjort (French Congo) NGOMBA'S BALLOON. 53 / THE WICKED HUSBAND. / THE WICKED HUSBAND. 55 / THE WONDERFUL CHILD.; lines 3547-3574 confidence: high

The child is born carrying a handful of hair, the people marvel, and the child says, "This is the work of God."

The child is born with an unusual sign, a handful of hair, and immediately speaks, causing public fear and marveling.
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Notes on the Folklore of the Fjort (French Congo) NZAMBI MPUNGU'S AMBASSADOR. / WHY THE CEOCODTLE DOES NOT EAT THE HEN. 107 / XXXI. / THE THREE BROTHERS.; lines 5211-5237 confidence: medium

The tale opens in an early time when KaCongo had one mother, people lived on grass and roots, planting was unknown, and a woman gave birth to three babes at one birth.

Three children born at one birth are abandoned while hungry, travel far, receive direction from a river-spirit, and survive by eating the foods indicated to them.
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Notes on the Folklore of the Fjort (French Congo) THE WICKED HUSBAND. / THE WICKED HUSBAND. 55 / THE WONDERFUL CHILD. / THE WONDEKFUL CHILD. 57; lines 3577-3602 confidence: medium

Title line: “THE WONDEKFUL CHILD. 57”

The passage title names the tale as “The Wonderful Child,” and the child himself is expected to reveal paternity despite Kengi's request for secrecy.
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Notes on the Folklore of the Fjort (French Congo) THE WONDERFUL CHILD. / THE WONDEKFUL CHILD. 57 / HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59; lines 3631-3681 confidence: medium

A woman gives birth to twin sons, each born with a valuable fetish or charm; the twins are named Luemba and Mavungu, are almost full-grown at birth, and Mavungu wishes to travel.

The twins are born after prolonged labour, are almost full-grown at birth, and each comes with a valuable fetish or charm.
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Notes on the Folklore of the Fjort (French Congo) THE SONG OF HUNGER. / THE SONG OF HUNGER. 163 / INDEX. / INDEX.; lines 7520-7623 confidence: medium

Index entries mention a child story about how Kengi lost her child and a story of the wonderful child.

The index names a 'story of the wonderful' child.
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Notes on the Folklore of the Fjort (French Congo) XY. THE ANTELOPE AND THE LEOPARD ... ... ... 71 / XVII. THE TURTLE AND THE MAN / XVIII. KILLING A LEOPARD 80 / XIX. THE GAZELLE AND THE LEOPARD ... ... ... 82; lines 352-374 confidence: medium

“X. THE WONDERFUL CHILD 56”

A contents entry is titled “The Wonderful Child.”
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I / PART II; lines 2029-2124 confidence: medium

At night Kaopele touches his wife; she cries, 'Ghost of Kaopele!' before recognizing him. The step-parents flee, Kaopele's trance no longer returns, and his virtue is said to have gone to Kalelealuaka.

After Kaopele's return, the text states that his virtue had gone out from him to the boy Kalelealuaka, who later receives intensive training and performs exceptional feats.
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Hawaiian Folk Tales: A Collection of Native Legends LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I; lines 1793-1911 confidence: high

Kaopele is born in Waipio without breathing; his parents wash and clothe the body, place it in a small cliff cave, and it remains there for six months.

Kaopele is born without breath, remains in a cave for six months, and reappears alive amid extraordinary signs.
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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 6183-6285 confidence: high

At Kaumakapili, the female guardian of the daughter of Kikihale catches a very large oopu; the chieftainess tells her to place it in a large calabash with water and feed it limu as a pet fish.

Aiai recognizes the large oopu as his own child changed from human into fish; later the guardian sees a human child in the calabash and the passage calls it miraculous.
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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 6183-6285 confidence: medium

At Kaumakapili, the female guardian of the daughter of Kikihale catches a very large oopu; the chieftainess tells her to place it in a large calabash with water and feed it limu as a pet fish.

The oopu is tended in a calabash with water and limu, but the guardian later finds a human child in the vessel and the water gone.
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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

Kikihale is told of a child known to have had the form of an oopu; she sees a child in a calabash, examines him, and tells her guardian and the guardian's husband to rear him until he is grown so she can be his wife.

The child is reported to have had the form of an oopu, is seen in a calabash, and is raised to adulthood.
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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: medium

Nanaue is born a healthy boy with a normal human mouth and a shark's mouth on his back; Kalei's family agrees to keep this secret for fear that rulers or chiefs might kill him.

Nanaue is outwardly a healthy child but has a shark mouth on his back, which the family conceals to protect him.
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inca

Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 83 / ANTIQUITIES OF PERU. 85 / ANTIQUITIES OF PERU. 87 / ANTIQUITIES OF PERU. 89; lines 4447-4530 confidence: high

At Yahuar-huaccac's birth there is a grand feast: streets and square are filled with feather arches, Curicancha is covered with plumes, eight drums are played, songs are sung, and thanks are given to the Creator.

A royal infant's birth is ritually celebrated, and the infant reportedly weeps blood during public singing, an event called an unheard-of miracle.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. / ANTIQUITIES OF PERU. 79 / ANTIQUITIES OF PERU. 81 / ANTIQUITIES OF PERU. 83; lines 4190-4271 confidence: high

Mayta Ccapac is said to cry in the womb, speak soon after birth, fight at ten, govern well, make moral laws, forbid evil customs, and foretell the holy gospel.

Mayta Ccapac cries in the womb, speaks a few months after birth, and fights valiantly at age ten.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. / ANTIQUITIES OF PERU. 79 / ANTIQUITIES OF PERU. 81 / ANTIQUITIES OF PERU. 83; lines 3708-3810 confidence: high

Mayta Ccapac is said to cry in the womb, speak a few months after birth, defeat enemies at ten, govern well, make moral laws, forbid evil customs, and foretell the holy gospel.

Mayta Ccapac cries in the womb, speaks within months of birth, and defeats enemies at age ten before becoming a lawgiving ruler.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 83 / ANTIQUITIES OP PERU. 85 / ANTIQUITIES OP PERU. 87 / ANTIQUITIES OF PERU. 89; lines 3971-4043 confidence: medium

Yahuar-huaccac’s mother is named Mamicaychimpu; his birth is celebrated with feather arches, plumes covering Curicancha, eight drums, named songs, and thanks to the Creator.

The royal birth is marked by public ritual, thanksgiving to the Creator, and the infant’s blood-weeping, described as a miracle that creates alarm and gives the child his name.
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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

While Cavillaca weaves at the foot of a lucma tree, Coniraya turns into a beautiful bird, enters the tree, makes his generative seed into a ripe lucma fruit, lets it fall near her, and she eats it and becomes pregnant without contact with a man.

Cavillaca eats a lucma fruit made from Coniraya's seed, becomes pregnant without contact with a man, and bears a son while remaining a virgin.
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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

Cavillaca is introduced as a beautiful virgin huaca who refuses the huacas; she sits weaving at the foot of a lucma tree, and Coniraya turns into a beautiful bird in the tree.

Coniraya changes into a bird, makes a lucma-like object from his seed, Cavillaca eats it, and she becomes pregnant without other contact.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE ADVENTURES OF RATA. 109 / THE ADVENTURES OF RATA. 11 / THE ADVENTUEES OF RATA. 115 / IIG POLYNESIAN MYTHOLOGY.; lines 3773-3799 confidence: high

Whakatau “was not born in the manner that mortals are”; Apakura throws her apron into the ocean, and Rongotakawiu takes and shapes it, gives it form and being, and Whakatau springs into life.

Whakatau is said not to be born as mortals are; Apakura’s apron is thrown into the ocean and the god Rongotakawiu shapes it and gives it being, after which Whakatau springs into life.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE ADVENTURES OF RATA. 11 / THE ADVENTUEES OF RATA. 115 / IIG POLYNESIAN MYTHOLOGY. / THE ADVENTURES OF RATA. 117; lines 3802-3866 confidence: high

Whakatau answers that he is Apakura's child: she threw her apron on the sea sands, Rongotakawiu formed him from it, he grew human, and Rongotakawiu named him Whakatau.

Whakatau says the god Rongotakawiu formed him from Apakura's apron after she threw it on the sea sands, and that he grew into a human being.
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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: medium

Taranga invites her lastborn to sleep beside her; the older brothers grow jealous, complain about her lack of similar affection toward them, question the child's origin, and say he was thrown into the ocean yet returned alive.

The brothers describe the lastborn as an abortion thrown into the ocean who has come back to the world as a living human being.
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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: high

The witnesses fear the man's fierce red eyes, some calling him a man and others a god; Taranga recalls a similar child she bore prematurely, bound in her hair, cast into sea foam, and found by Tama-nui-ki-te-Rangi.

Taranga recounts premature birth, binding the child in her hair, casting him into sea foam, his rescue by an ancestor, and his fashioning by winds, storms, and waves.
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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: high

Taranga rejects Maui; Maui says he was born by the sea, wrapped in her cut hair, and thrown into surf foam.

Maui recounts being cast into the surf as an infant, wrapped in maternal hair, shaped by seaweed, protected by jelly-fish, rescued by an ancestor, and saved alive by warmth and fire.
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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: medium

Tu-mata-uenga goes to Ruru-tangi-akau to procure weapons; Ruru gives him his child Te-ake-rau-tangi, who has two mouths, four eyes, four ears, four nostrils, and two noses.

Ruru-tangi-akau gives his child to Tu-mata-uenga when Tu seeks weapons, and the child has multiple mouths, eyes, ears, nostrils, and noses.
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native american great lakes

Fox Texts DIPHTHONGS. / AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1; lines 3868-4020 confidence: medium

The maidens plead with the youths not to tell and say they acted under the influence of an unknown being, not by free desire.

The maidens attribute an earlier act to an unknown being, and one later bears a child like a soft-shell turtle.
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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

He passes into a woman's womb, is born again, remains conscious, looks around, and has teeth at that time.

The figure passes into a woman's womb, is born again, remains conscious, looks around, and already has teeth.
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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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Social Life and Ceremonial Bundles of the Menomini Indians MARRIAGE CUSTOMS. / TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS.; lines 2255-2357 confidence: medium

Parents choose names, but some children are said to be protected by Powers Above or Below or to be manitous in human shape, including thunder boys and girls personifying sacred sisters; such children already have heavenly names.

Some babies are described as manitous in human shape, thunder boys, or girls personifying sacred sisters, and as already having names in a heavenly abode.
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Social Life and Ceremonial Bundles of the Menomini Indians MARRIAGE CUSTOMS. / TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS.; lines 2359-2440 confidence: high

A sister may long for earth, drop down, and enter a woman; the child born to the earthly couple differs from others, with possible signs including unusual crying, silent sadness, weather prophecy, and later self-identification.

A sky sister may drop down and enter a woman; the resulting girl child shows unusual behavior, weather prophecy, and eventual self-identification.
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armenian

Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4462-4566 confidence: medium

Sanatruk, his mother, and nurse are in the mountains of Kordua when a storm separates mother and son; nurse and child are buried in snow three days and nights until the gods send a miraculous white animal to rescue them and bring them home alive.

Sanatruk is rescued by a god-sent white animal during childhood, and the Ardzruni heir is sheltered by an eagle from rain and sun.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4672-4780 confidence: high

An old song describes Vahagn’s birth; the passage interprets it as sunrise over the sea, with light struggling against darkness, heaven, earth, and sea in travail, and a crimson reed as the red dawn gleam.

Vahagn’s birth-song is interpreted as sunrise over the sea, with heaven, earth, and sea in travail, and the song says the child springs from flame with fiery hair and beard.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6277-6388 confidence: low

A didactic poem calls sleepers to waken, describes heavenly bodies keeping sleepless watch by God’s will, and calls the stars servants of God greeting the morning.

The didactic poem presents ordered heavenly watchers under God, a radiant Star near the Morning Star, the moon banishing the stars, the sun rising, and then a Child appearing.
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Armenian Legends and Poems THE NIGHTINGALE OF AVARAIR / THOU ART SO SWEET / THE WANDERING ARMENIAN TO THE SWALLOW / THE CHRIST-CHILD; lines 3701-3819 confidence: medium

“The lips of the Christ-child are like to twin leaves”; his tears are pearls, his eyes are deep as the sea, and lilies spring in his path.

The Christ-child is presented through elevated imagery of flowers, pearls, sea-depth, and lilies springing in his path.
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Armenian Legends and Poems YESTERNIGHT I WALKED ABROAD / ANONYMOUS / VAHAGN, KING OF ARMENIA / MOSES OF KHORENE; lines 596-624 confidence: high

The passage is headed 'Vahagn, King of Armenia' and introduces legends concerning the birth of this king.

The legend concerns the birth of a king; a child springs from flame after cosmic elements and a reed are in travail, and the child has fiery and solar features.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3402-3535 confidence: high

In the Mandaya limokon account, talking doves precede humans; one lays two eggs along the Mayo River, which become a man and a woman. A river-borne hair leads the lonely man to the woman; they marry and have Mandaya children.

A talking limokon lays two eggs that hatch into a man and a woman who become ancestors of the Mandaya along the Mayo River.
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Philippine Folk Tales IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES / NOTES; lines 5975-6071 confidence: high

A common Malay legendary fancy is the supernatural origin of a child in a vegetable, usually bamboo.

The passage identifies a common Malay legendary fancy in which a child has a supernatural origin in a vegetable, usually bamboo.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1198-1325 confidence: high

Gaygayoma asks Aponitolau to prick between her last two fingers; a beautiful baby boy appears, is named Takyayen, and grows quickly.

Aponitolau pricks between Gaygayoma's last two fingers, after which a baby boy appears and grows quickly.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 427-544 confidence: high

During rice pounding, Aponibolinayen asks her mother to prick her little finger; a baby boy appears, grows rapidly when bathed, and the people plan to invite everyone to identify the husband.

A baby boy pops out of Aponibolinayen's little finger after it is pricked, and he grows rapidly when bathed.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 930-1067 confidence: medium

Aponibolinayen bears a son, Kanag, who grows rapidly and is brave; an old woman says a brave boy would get his father whom Gawigawen killed, and Kanag resolves to search for him.

Kanag is born after Aponitolau’s death, grows rapidly into a strong brave boy, and sets out after learning that Gawigawen killed his father.
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gnostic

Fragments of a Faith Forgotten THE ASKEW AND BRUCE CODICES. 455 / THE ASKEW AND BRUCE CODICES. 457 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 461; lines 23198-23280 confidence: high

Mary receives a higher power, 'the body which I bore in the height,' and another power instead of the soul; Jesus is born, and the Master watches over his disciples' births so higher souls are in them.

Mary receives a higher power and another power instead of the soul, and then Jesus is born.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475; lines 23797-23876 confidence: low

Mary says that before the Spirit descended on Jesus, the child Jesus was in the vineyard with Joseph; the Spirit came from the height to Mary’s house, appeared like Jesus, and asked for “Jesus, my Brother.”

In an infancy episode, the child Jesus understands Mary’s report, rejoices, and says he is expecting the Spirit.
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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 VALENTINUS. 299 / VALENTINUS. 301 / VALENTINUS. 303 / VALENTINUS. 305; lines 16913-17006 confidence: high

Hippolytus reports that Valentinus saw a child only just born, questioned it to find out who it was, and the babe replied that it was the Logos.

A child only just born answers Valentinus' question and identifies itself as the Logos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2574-2658 confidence: high

Jesus finds Elisabeth before she conceived John the Baptist and sows into her a power received from little Iao, so that John should preach before Jesus, prepare his road, and baptise in water for forgiving sin.

Before John was conceived, Jesus sowed into Elisabeth a power from little Iao so John could preach, prepare Jesus’ road, and baptise in water for forgiving sin.
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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 13969-14042 confidence: medium

Frog warns the pregnant sisters at the lake to return home by a trail; Spider Woman accompanies them; clouds overtake them near the village, lightning kills the women, and a boy and girl are delivered alive.

After the mothers are killed by lightning, a boy and girl are delivered, live, and nurse.
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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 14044-14140 confidence: high

A handsome Hano woman makes an earthen jug from clay and bears a child described as an earthen jug with a little boy inside.

The child is born as an earthen jug with a boy inside and later emerges as a Hopi youth who successfully hunts rabbits.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 6937-7033 confidence: high

Spider Woman sees clouds approaching; the clouds overtake the travelers near the village, lightning kills the sisters, and the elder sister bears a boy while the younger bears a girl, both alive and nursing.

When the sisters are killed by lightning, each is delivered of a living child who immediately begins to nurse.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 7424-7515 confidence: high

A Hano woman makes an earthen jug by working wet clay; the note says part of the clay entered her genitalia and she became pregnant from it.

A woman becomes pregnant through clay and gives birth to an earthen jug with a crying boy inside, who is then nursed and raised.
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navajo

Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 8655-8754 confidence: medium

Anáye is explained as combining aná, an alien tribe or enemy, with ye, genius or god; the Anáye were offspring of women conceived during the separation of the sexes in the fourth world.

The Anáye are said to be offspring of women conceived during the separation of the sexes in the fourth world.
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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: medium

The elder brother's baby basket includes black cloud, rainbow hood, stars, parhelion, lightning, sunbeam fringe, and sunbeam carrying-straps.

The elder brother's baby basket is constructed from cosmic and atmospheric elements such as black cloud, rainbow, stars, parhelion, lightning, and sunbeams.
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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 4089-4174 confidence: high

Estsánatlehi lies on a flat rock with the rising sun shining on her, while Yolkaí Estsán lets dripping water fall on her; afterward they discuss how to make people.

One sister lies in the rising sun and the other under dripping water; later both feel children within them, and the pregnancies are explicitly linked to those acts.
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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 4176-4262 confidence: high

Four days later the boys have grown to the size of twelve-year-olds; two gods challenge them to race around a neighboring mountain, scourge them with mountain mahogany twigs when they tire, and Hastséyalti wins.

The boys grow to the size of twelve-year-old boys after four days and to full manhood after another four days of practice.
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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 VIII. / BRANCH V. / INCIPIT. / TITLE I.; lines 3058-3205 confidence: medium

In the orchard, Gawain is disarmed, a damsel brings him a rich silk and ermine surcoat, and he sees the child riding the lion.

Meliot is not more than six years old, yet the hermit says only he can master the lion, and the narrative shows him riding and confining it.
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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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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 15532-15557 confidence: high

The speaker sees the Child born fair and gentle; a fair company like birds rejoices, and an ancient man says the Lady lost none of her maidenhood.

The Child is born to the Lady, and an ancient man states that the Lady lost none of her maidenhood for the Child.
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comparative

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 6147-6234 confidence: high

Adonis is said to be born from a myrrh-tree after the bark bursts; in some versions a boar opens the bark, and in a rationalized version his mother Myrrh is transformed into the tree.

Adonis is said to come forth as an infant from the bark of a myrrh-tree after a gestational period.
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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 6147-6234 confidence: high

The passage reports Adonis’s birth from a myrrh-tree after a ten-month gestation; in one version a boar opens the bark with its tusk, and in another rationalizing version his mother Myrrh becomes a myrrh-tree.

Adonis is said to be born from a myrrh-tree after a gestation-like period and an opening of the bark.
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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 1211-1272 confidence: medium

In Bhotan, the Dhurma Raja is a perpetual incarnation of deity; at his death, the new incarnate god is shown in an infant by refusing mother’s milk and preferring cow’s milk.

Infant incarnations are recognized by refusal or preference of milk, rainbow guidance, self-identifying speech, knowledge of a previous life, and selection of former objects.
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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 1211-1272 confidence: high

In Bhotan, the Dhurma Raja is the spiritual head of government and a perpetual incarnation of deity; after his death the new incarnate god appears in an infant who refuses mother's milk and prefers cow's milk.

The Bhotan infant reveals the new incarnation through milk preference; Grand Lama infants may identify themselves and pass tests; the Dalai Lama's spirit is born again in a child.
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confucian

The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) BOOK OF POETRY. / INTRODUCTION. / Chapter II. / Chapter IV.; lines 12745-12883 confidence: high

"Heaven commissioned the swallow. To descend and give birth to (the father of our) Shang"; the descendants then dwelt in Yin and became great.

The origin of Shang is traced to a Heaven-commissioned swallow and commentary traditions involving a swallow or egg, with Hsieh's birth described as specially ordered by 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) DECADE I. / C C 2 / DECADE I. / THE PRAISE OF KINGS WAN AND WU : HOW THE FORMER DISPLAYED HIS; lines 16396-16533 confidence: high

Hau-ki is placed in a narrow lane where sheep and oxen protect him, in a wide forest where wood-cutters meet him, and on cold ice where a bird screens and supports him; when the bird leaves, he wails loudly.

The infant Hau-ki is placed in dangerous or exposed settings and is protected by sheep and oxen, encountered by wood-cutters, and supported by a bird on ice.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) DECADE I. / C C 2 / DECADE I. / THE PRAISE OF KINGS WAN AND WU : HOW THE FORMER DISPLAYED HIS; lines 16535-16660 confidence: medium

The commentary says the ode does not show who exposed the infant to perils; Mao attributes it to Jiang Yuan's husband, Kang to the mother; it invites comparison with Roman legends about Romulus and Remus while noting difference.

The passage mentions infant exposure to perils and then describes Hau-ji's early majesty, intelligence, and agricultural activity.
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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) XVIU PREFACE. / PREFACE. XIX / XX PREFACE. / PREFACE. XXI; lines 405-441 confidence: high

Laojze is translated by some as “the Old Philosopher” and by others as “the Old Boy” from a fabulous story.

The fabulous story describes a seventy-two-year gestation and a newborn already having white hair.
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mesopotamian

Cuneiform Parallels to the Old Testament MM II: / VII. ISHTAR'S DESCENT TO HADES1 / VIII. NERGAL AND ERESHKIGAL1 / IX. THE LEGEND OF SARGON, KING; lines 9185-9304 confidence: high

“My lowly mother conceived me, in secret she brought me forth. / She set me in a basket of rushes, with bitumen she closed my door;”

The infant Sargon is placed in a rush basket sealed with bitumen, cast into the river, not overwhelmed by it, and carried to Akki.
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Cuneiform Parallels to the Old Testament MM II: / VII. ISHTAR'S DESCENT TO HADES1 / VIII. NERGAL AND ERESHKIGAL1 / IX. THE LEGEND OF SARGON, KING; lines 9185-9304 confidence: medium

“My mother was lowly, my father I knew not, / And the brother of my father dwells in the mountain.”

Sargon’s mother is lowly, his father is unknown, he is born in secret, and he later becomes king and ruler of peoples.
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Cuneiform Parallels to the Old Testament MM II: / VII. ISHTAR'S DESCENT TO HADES1 / VIII. NERGAL AND ERESHKIGAL1 / IX. THE LEGEND OF SARGON, KING; lines 9185-9304 confidence: high

The mother casts Sargon into the river; the river does not rise over him and carries him to Akki the irrigator.

Akki the irrigator lifts Sargon from the river, rears him as his own son, and appoints him gardener.
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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: medium

A god is begotten and born in a chamber of Apsu; Ninevite theologians identify him as Marduk, while theologians of Ashur identify him as Anshar/Ashur. A nurse rears him; he is handsome and has four ears and four eyes, which the editor says suggests a two-headed form resembling Janus.

A god is born in a chamber of Apsu after Ea's victory, and the child is described as handsome with four ears and four eyes.
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basque

Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 3765-3885 confidence: high

The fish instructs: give its tail to the dog, head to the mare, and trunk to the wife; three identical sons, colts, and puppies will result, and the well will boil if misfortune happens to a child.

The fish predicts that its trunk given to the wife will result in three identical sons, and the woman gives birth to three identical boys.
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Basque Legends V.--WITCHCRAFT AND SORCERY. / THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING.; lines 3207-3320 confidence: medium

The true child becomes extraordinarily clever, is loved by the coachman and his wife, asks at twelve to become a monk, and by eighteen can say mass.

The exposed true child grows quickly, is extraordinarily clever, becomes a monk, and later performs a life-restoring act that saves his real father.
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Basque Legends V.--WITCHCRAFT AND SORCERY. / THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING.; lines 3323-3457 confidence: high

Old Malbrouk's wife is a witch and they have three daughters; little Malbrouk grows fast and at seven years old is as tall as a tall man.

Little Malbrouk is said to grow fast and to be as tall as a tall man at seven years old.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10397-10512 confidence: medium

The elder sisters stay in the palace near the expected birth of an heir; when a beautiful boy is born, they put him in his cradle, carry it to the canal, leave it there, and tell the Sultan the Sultana has given birth to a puppy.

The newborn boy is described as beautiful as the sun and promising great beauty when found.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5590-5702 confidence: medium

The passage describes the isle of the children of Khaledan and King Schahzaman, a prosperous ruler distressed because none of his four wives has given him an heir.

The king lacks an heir; the vizir says Allah alone can grant the desire and recommends gifts and prayers, after which a son is born the next year.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5590-5702 confidence: medium

The passage introduces the isle of the children of Khaledan, ruled by King Schahzaman, whose only grievance is that none of his four wives has given him an heir.

The king lacks an heir, seeks prayerful intercession, and a son is born the following year after many prayers.
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taoist

The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, II1. INTRODUCTION. 19 / CH. III. INTRODUCTION. 27 / CH. TH. INTRODUCTION. I / COAPTER IV.; lines 2582-2717 confidence: medium

A footnote says later legends claimed Lao-3ze’s mother carried him for seventy-two or eighty-one years and that he was born with the white hair of an old man.

The footnote reports later legends of a seventy-two- or eighty-one-year gestation and a newborn with the white hair of an old man.
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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. VII. THE WRITINGS OF KWANG-8ZE. 347 / PT, I.SECT.VIIL. THE WRITINGS OF KWANG-8ZE. 351 / PT. II. SECT. VII. THE WRITINGS OF KWANG-8ZE. 357 / PT. 11, SECT. VI. THE WRITINGS OF KWANG-3ZE. 359; lines 17396-17485 confidence: low

Lao Tan says Shun produced rivalry in people's minds; children could speak at five months and name people before age three, and men began to die prematurely.

During Shun's rule, children are described as speaking at five months and naming people before the age of three.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XXXI. / Book XXXII. / Book XXXIII. / APPENDIX VII.; lines 13112-13204 confidence: high

Master Lao is conceived under a star, associated with the plum tree under which he was born, accompanied by musical sounds, kept powers concealed in the womb for more than seventy years, and was born with white hair as 'The Old Boy.'

Master Lao’s origin includes conception under a star, birth under a tree, more than seventy years in the womb, white hair at birth, and bodily signs.
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vietnamese

Stories and Legends of Annam XVII I / THE RIVAL GENII / SONG ON THE DEATH OF A YOUNG MAIDEN / HONG-LO THE GIANT; lines 3883-4103 confidence: high

Lac-Long, creator of the ancestors, throws a bag with fifty human eggs into the sea, while Au-ki hatches fifty others.

Hong-Lo is born from one of the human eggs cast into the sea, washed into a rock hollow, and warmed by the sun.
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Stories and Legends of Annam XVII I / THE RIVAL GENII / SONG ON THE DEATH OF A YOUNG MAIDEN / HONG-LO THE GIANT; lines 3883-4103 confidence: high

The sun warms the egg; Hong-Lo is born as a beautiful child and is suckled by a hind with golden horns.

After birth, Hong-Lo is suckled by a hind with golden horns before growing into a man-god.
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Stories and Legends of Annam XXVIII. / XXIX. / XXXI. / INTRODUCTION; lines 522-718 confidence: high

Ong-than-giong, a babe sleeping in his cradle, suddenly grows, seizes a sword, mounts a horse, enters battle, and drives away foreigners.

Ong-than-giong is a babe in a cradle who abruptly grows and defeats foreign enemies.
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afro caribbean

Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 5957-6060 confidence: medium

Ballinder Bull, also called King Bymandorum, is described as wicked; the king offers his two daughters to whoever kills him; many men fail; the bull violently expels a baby from a pregnant woman, and an old woman takes and raises the baby.

The baby survives being bucked out of his mother's body, is raised by an old woman, learns what happened, and vows to kill Ballinder Bull.
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Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 6345-6566 confidence: high

A child is born with golden tongue and golden teeth; only the parents have seen them, and the child does not talk for others.

The child is born with golden tongue and golden teeth, and the king seeks proof of this unusual attribute.
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akan

West African Folk-Tales IX. WHY WE SEE ANTS CARRYING BUNDLES AS BIG AS THEMSELVES / X. WHY SPIDERS ARE ALWAYS FOUND IN THE CORNERS OF CEILINGS / XI. ANANSI THE BLIND FISHERMAN / XII. ADZANUMEE AND HER MOTHER; lines 1222-1281 confidence: high

A woman is childless, longs for a daughter, and is unhappy because the wish is unfulfilled.

A childless woman’s wish for a daughter is fulfilled when a yam changes into a girl after a conditional promise.
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West African Folk-Tales XXVI. THE ROBBER AND THE OLD MAN / XXVII. THE LEOPARD AND THE RAM / XXVIII. WHY THE LEOPARD CAN ONLY CATCH PREY ON ITS LEFT SIDE / XXIX. QUARCOO BAH-BONI; lines 2407-2518 confidence: high

A childless couple's son is born while the father is away; at one week old he says his name is Quarcoo Bah-boni and then says he will go to the farm, which he does.

The infant speaks at one week old, gives himself a name, and immediately performs an errand to the farm.
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ganda

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: medium

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 described from infancy and childhood as having unusual food requirements, disappearing and being found on an island, and being judged superhuman or a god by the people.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / M M 2 / INDEX; lines 32090-32246 confidence: medium

Conception by falling plantain flower; by ghosts.

Conception is indexed as occurring by a falling plantain flower and by ghosts.
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kimbundu

Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3256-3421 confidence: high

The pregnant woman hears the elder child ask for sword, knife, kilembe, and staff; after emerging he says his name is Sudika-mbambi and speaks of setting his staff on the ground and an antelope in the sky.

Both children speak from the womb, request objects for birth, and speak formulas immediately upon emergence.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes VIII. / THE CHILDREN OF THE WIDOW. / THE KIANDA AND THE YOUNG WOMAN. / A-UOUA KIUANA.; lines 4361-4407 confidence: medium

The woman becomes pregnant and gives birth: "It came out (with) one head."

The woman first bears a one-headed child; the Di-kishi threatens to have her eaten if another one-headed child is born, after which she bears a two-headed child.
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malagasy

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 11220-11354 confidence: high

Rasoavolovoloina visits Rasoalavavolo to ask for a child, offers two silver rings, receives two smooth round stones, and the stones become two male children.

A petitioner offers rings for a child and receives two smooth stones that become two male children.
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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 11220-11354 confidence: high

Rasoavolovoloina visits Rasoalavavolo to ask for a child, offers two silver rings, receives two smooth round stones, and the stones become two male children.

The two male children are brothers produced from stones and are said to become ancestors of later people in Madagascar.
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mangaian

Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3463-3556 confidence: medium

Inaika hides Maui the Third under dry sticks and leaves during hide-and-seek; after the heap is searched, Maui appears under bits of decayed wood and leaves, and the narrator calls this the first sign of his future greatness.

The child Maui disappears from the expected hiding-place and reappears under material that had already been searched, which the narrator calls the first sign of his future greatness.
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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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samoan

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 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

Space, born in a genealogy from Cloudless heavens, Tangaloa figures, and Queen of earth, sets up a head fallen from heaven; a man-child body appears, the child names himself All the sides of heaven, the four divisions spring from him, and he later ascends after marrying in each direction.

A head fallen from heaven receives a body, becomes a speaking child, names himself All the sides of heaven, generates the four directions, and later ascends.
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sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER VII / GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I; lines 3542-3689 confidence: high

Daulatan reports the newborn’s voice as like the laughing voice of a wise man; Hardial asks to see the child, and when the infant is brought he worships him with clasped hands.

The child’s voice is likened to that of a wise man; at five he speaks on divine subjects; at seven he copies the alphabet after one day and composes a theological acrostic.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I / Chapter II; lines 4504-4684 confidence: high

While herding buffaloes, Nanak sleeps under a tree; Rai Bular later observes that the tree’s protecting shadow has remained stationary over him while other shadows moved with the sun.

Nanak is a boy or youthful saint protected by unusual natural phenomena, and Rai Bular acknowledges his miraculous powers.
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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: medium

God says Mason-Wasp has reached Him, appoints him chief over birds and reptiles, blesses him, and instructs him to find Ngongwa in a grainstalk and build a dwelling for him at the fireplace.

God tells Mason-Wasp to find Ngongwa in a grainstalk, place him at the fireplace, and later find him changed into Mason-Wasp's likeness.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 7701-7802 confidence: high

She is seduced by the tuberous root; some say the plant becomes a beautiful young hunter. She gives birth to a girl-child who can both talk and walk at birth.

The girl-child can talk and walk at birth, leads the women to a manioc plantation, and teaches stalk propagation.
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indigenous australian

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1551-1654 confidence: medium

The mother forgets the goolay with the child, wanders away, and the child crawls out, grows stronger, stands by a tree, walks, runs, and becomes a man without seeing her.

The baby is left in a goolay, crawls out, and grows into a man without seeing his mother.
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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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temne

Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales DR. SPIDER'S FATAL PRESCRIPTIONS. / CHAPTER IX / THE DANCING BIRD. / THE WICKED IS TAKEN IN HIS OWN SNARE.; lines 4884-5012 confidence: high

The boy Pass-all-king-fo'-wise is the king's son by a wife who had hidden in a farm-house; she sits on a large ant hill, which speaks and promises the child sense and riches, after which the child becomes a rich grown man.

After the ant hill promises sense and riches, the child at once becomes a grown rich man with servants and a counsellor.
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