Motif

Mother Goddess

mother_goddess

A motif of the Sacred Feminine and Mother Goddess family, within the sub-family Mother Figures and Nurturing Landscapes. Every row below is a tagged passage; each rests on a quote in its source text.

797 occurrences

54 traditions

egyptian (111) · hindu (111) · roman (81) · greek (66) · germanic (49) · finnic (40) · greek roman (26) · native american southwest (26) · comparative (22) · finnish karelian (20) · hermetic (19) · mesopotamian (18) · native american plains (18) · gnostic (17) · nahua maya inca (17) · tibetan buddhist (15) · norse (14) · celtic (13) · fjort (10) · oceanic (8) · yoruba (7) · estonian (6) · mangaian (6) · nahua (6) · zoroastrian (6) · ekoi (5) · maori (5) · siberian (5) · arctic inuit (4) · celtic irish (4) · buddhist (3) · buryat mongol (3) · daoist (3) · ganda (3) · hopi (3) · inca (3) · inuit (3) · bavili (2) · confucian (2) · japanese (2) · navajo (2) · african akan (1) · amazonian (1) · armenian (1) · australian aboriginal (1) · guiana amerindian (1) · hausa (1) · malay (1) · native american california (1) · native american northwest coast (1) · native american southeast (1) · shinto (1) · taoist (1) · tongan (1)

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: high

The passage says Osiris's career continues in resurrection and adds that Isis comes to the dead Osiris, makes shadow and wind with her wings, raises his weary limbs, receives his seed, gives birth to an heir, nurses the child in solitude, and later introduces him when strong.

Isis receives seed from the dead Osiris, brings forth an heir, and nurses the child Horus in solitude.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1372-1499 confidence: high

The author describes Isis as the embodiment of wifely fidelity and maternal solicitude, Horus as expressing filial devotion, and the Osiris group as father, mother, and son reflecting family ideals and the triumph of a righteous cause.

The passage explicitly frames Isis, Osiris, and Horus as father, mother, and son and links them with wifely, maternal, and filial ideals.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129; lines 4813-4934 confidence: high

The celestial region supplies necessities; as son of Re and born of the Sky-goddess, the king is represented as suckled by a Sky-goddess or another divinity connected with Re.

The king is described as son of Re, born of the Sky-goddess, and suckled by sky-related goddesses, vulture goddesses, and personified crowns as mothers.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136; lines 5049-5159 confidence: medium

"O serpent, turn back, for Re sees thee"; the passage also says Nut especially shields the king from harm.

Nut shields the king and later leads Pepi as his mother; Isis supplies milk as divine nourishment.
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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 1307-1386 confidence: medium

Isis arrives at Byblos, sits by a fountain, interacts with the queen’s women by plaiting their hair and transferring fragrance, and is summoned by the queen to serve as nurse to a royal son.

Isis is made nurse to one of the queen’s sons and feeds the child with her finger instead of the breast.
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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: medium

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 conceives, bears, and suckles the child in secret, with the child’s location unknown.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1959-2029 confidence: medium

The author says mummification gradually became obsolete, Osiris worship died out, Christ filled Osiris's place for Egyptian Christians, and Egyptian Christians saw Osiris as a prototype of Christ and Isis suckling Horus as a prototype of the Virgin Mary and Child.

The author says Christian Egyptians perceived Isis suckling Horus as a prototype of the Virgin Mary and her Child.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 1024-1081 confidence: high

Ani asks to reach everlasting heaven and the mountain of favored ones, to join shining holy beings in the underworld, and to behold Ra at eventide when Ra goes to mother Nut and sets in the west as a living being.

Nut is named as Ra's mother, Ra goes to her at eventide, and the later hymn says his mother gives him birth.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 1083-1148 confidence: high

Hymn addresses Temu-Harmachis rising in the horizon; the deity renews himself in the Disk within mother Hathor and illuminates the lands with turquoise rays.

Ra-Harmachis is called a divine man-child, self-begotten and self-born, renewing in Hathor and strengthened by mother Nut.
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Egyptian Ideas of the Future Life LIST OF ILLUSTRATIONS. / CHAPTER / I. THE CREATION / II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP; lines 235-262 confidence: medium

II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP

An illustration title describes Isis suckling Horus in a papyrus swamp.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2213-2293 confidence: high

Nut is wife of Seb, mother of Osiris, Isis, Set, and Nephthys, personification of the sky, and feminine principle at creation; Seb and Nut unite nightly until Shu separates them and places Nut on four pillars; they give food to living and dead.

Nut is the sky, mother of major gods and living things, and with Seb gives food to living and dead.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2295-2382 confidence: high

Isis wanders in search of Osiris's body, bears and rears her child in the papyrus swamps of the Delta, suffers persecution, and is represented in statues suckling Horus.

Isis bears and rears Horus in the papyrus swamps amid sorrow and persecution, and is represented as a suckling divine mother.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4342-4462 confidence: high

Isis says she came from the dwelling or prison where Set placed her; Thoth advises her to hide with her son and foretells the child's growth, twofold strength, succession to his father's throne, vengeance for his father, and rule as Heq of the Two Lands. The note states that he avenged Osiris by vanquishing Set.

Isis is instructed to hide with her son, and Thoth foretells the child's growth, strength, succession to his father's throne, vengeance, and rule over the Two Lands.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4464-4559 confidence: high

Gods in Isis' quarter cry for Isis to come to Horus because he is like one stung by a scorpion and wounded by the scorpion Uhat, which Antesh drove away.

Isis is called to Horus, runs to him, addresses him as her son, and protects him from poison through speech.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4669-4777 confidence: high

Isis narrates that she conceived by her husband, gave birth to Horus son of Osiris in a papyrus nest or swamp, rejoiced that he would answer for his father, hid him through fear of an enemy identified in a note as Set, and went to Am to seek food.

Isis gives birth to Horus, hides and conceals him through fear of the enemy identified by the note as Set, and seeks food for him.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4669-4777 confidence: high

Returning to take Horus in her arms, Isis finds him without life: water from his eye wets the ground, foam comes from his lips, his body is motionless, his heart powerless, and his sinews or muscles helpless.

Isis returns to find Horus without life and laments her empty body, overflowing breasts, birth pains, isolation, and lack of a son to answer for her.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4780-4874 confidence: high

Isis puts her nose in Horus's mouth to check his breathing, examines his wound, finds poison, embraces him, and leaps about with him like fish on hot coals.

Isis, mother of Horus, examines him, finds poison, embraces him, laments to Ra and Osiris, and calls to heaven and the solar boat for aid.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 4876-4997 confidence: high

Thoth tells Isis and Nephthys not to fear, says he has come from heaven to heal the child, and repeatedly states that Horus and the person under the knife are protected through divine forms, Isis's spells, Osiris's names, and divine attendance.

Horus is repeatedly healed and protected for his mother Isis; Isis's spells, grief, and request concerning nurses all belong to the protection and strengthening of the child.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE. / I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS.; lines 5000-5030 confidence: high

Horus lives for Isis; another one under the knife lives for his mother likewise; poison is made powerless; the speaker will aid at the hour of need and return evil to its sender.

Horus lives for his mother Isis, and his mother's words of power protect him and enable his movement.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS.; lines 3515-3565 confidence: medium

Isis suckles the child in solitariness, none knows where his place is, and he grows in strength.

Isis suckles the child in solitariness, and Horus is named as son of Isis.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 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 5717-5799 confidence: medium

Isis comes to her son Horus at Buto, deposits the chest remotely, and Typhon later discovers it by moonlight, recognizes Osiris, cuts the body into fourteen pieces, and scatters them.

Isis is identified as the mother of Horus, and Horus is being reared at Buto when Isis deposits the chest nearby.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 6249-6365 confidence: medium

The Nile and all moisture are called Osiris’s efflux; a water-pitcher is carried first in his processions; a fir-tree leaf represents Osiris and Egypt; Osiris is fecundity and appears in a Pamylia festival statue with a triple phallus.

Osiris is fecundity and Nile; Isis is Earth and productive faculty; Horus is offspring of Osiris/Nile and Isis/Earth; Anubis results from overflow onto barren land; Apis is begotten by a Moon ray.
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Legends of the Gods: The Egyptian Texts, edited with Translations 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: medium

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.

The pregnant Isis escapes Set's confinement with Thoth's help and travels with the Seven Scorpion-goddesses to the Reed Swamps region.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1814-1894 confidence: high

Isis's lament draws nearby people; she tests Horus for breath, sees poison in the wound attributed to Aun-Ab, embraces him, and begins repeated laments that Horus is bitten.

Isis examines Horus, recognizes his death by poison, clasps him, and utters repeated laments naming him as divine child, heir, and avenger.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1896-1940 confidence: high

Thoth promises Ra as Horus's advocate, credits Isis's words of power with lifting Horus, and says Isis's spells made the sun stand still and raised the dead.

Thoth says the words of power of Horus's mother lifted his face, enable his movement, and terrify powers above; Isis's spells are said to stop the sun and raise the dead.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS.; lines 1943-2026 confidence: high

Isis bore her son in the Swamps of the Delta, reared and watched over him until he could fight and vanquish his father's murderer, and seated him on his father's throne.

Isis bears Horus in the Swamps of the Delta, rears and watches over him until he defeats his father's murderer.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS.; lines 1943-2026 confidence: high

The Ptolemaic cult spread to Greece and Italy and changed further; Osiris came to be regarded as god or personification of Death, while Isis's importance grew and she was regarded as the Mother-goddess of the world.

Isis is called the great Mother-goddess and eternal mother of life, creator of crops and vegetation, maker of animal and human fertility, and spirit of the Dog-star heralding the Nile-flood.
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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

Isis, sister and wife of Osiris, protects him, drives fiends away from his shrine and tomb, and acts through many spells and incantations which she pronounces perfectly.

Isis protects Osiris through spells and later produces Horus from Osiris's essence.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / III I I I / I I I I / CHAPTER XII.; lines 8076-8388 confidence: medium

"this great god is born in his form of Khepera in this Circle, and Nut and Nu are in this Circle for the birth of this great god"

The great god comes forth into the pool of Nu and takes his place in the body of Nut, with Nut and Nu present for his birth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I AP-REHUI 427 / CHAPTER XIV / HATHOR 429 / HATHOR 431; lines 21081-21133 confidence: high

Hathor is called "the great mother of the world" and the personification of the power of nature that conceives, creates, brings forth, rears, and maintains all things.

Hathor is called the great mother of the world and mother of every god and goddess, and is described as the creative and sustaining power of nature.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ASAR-HAPI OR SERAPIS / SEKHET-MEHENET 515 / SEKHET, BAST, PAKHT 517 / SEKHET-BAST-RA 519; lines 24816-24894 confidence: high

The passage praises the goddess as a lady mightier than the gods; the Eight Gods of Hermopolis adore her, and living souls in hidden places praise her as mother and source while she protects and strengthens them in hidden Underworld settings.

The living souls call Sekhet-Bast-Ra their mother and source, and the passage credits her with making a hidden Underworld place and protecting their bones and souls.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ASSESSORS / OF MAAT 419 / AWSAA / NEHEMAUAIT 421; lines 20756-20835 confidence: high

The goddess is described as an abundant source of matter, a primeval female creative principle, identified in some aspects with Isis and Hathor, and a later conception or form related to Nut and Nit/Neith.

The goddess is described as a primeval female creative principle, an abundant source of matter, and is represented by pregnancy, breasts, and cow imagery.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I BAST 445 / BAST 447 / FESTIVALS OF BAST 449 / I I I I I; lines 22504-22569 confidence: high

Under the name Ament-Ra, the goddess is seen suckling Horus and also appears as a ram-headed goddess wearing the Atef crown.

Ament, receiving Net’s attributes, is described as fashioning the company of the gods, being mother of Ra, giving birth to Horus, and suckling Horus under the name Ament-Ra.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAPTER IX / BOATS OF THE SUN 323 / RA AND APEP 325 / RA AND APEP 327; lines 14516-14602 confidence: high

The passage says Ra was the father of the gods and that, by the Vth Dynasty, a female counterpart called Rat was assigned to him as mother of the gods; later titles include Rat of the two lands, lady of heaven, mistress of the gods, and Mistress of Heliopolis.

Rat is described as Ra's female counterpart and as mother of the gods, paired with Ra as father of the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I COMPANIES OF THE GODS 87 / SUBSTANCE OF THE GODS 89 / THREE COMPANIES OF THE GODS 91 / THE COMPANIES OF THE GODS 93; lines 4464-4576 confidence: high

Tem/Tern is described as Father-god, lord of heaven, and begetter of the gods; Neith receives feminine counterpart titles and is said to be self-produced, to have given birth to Ra, and to have brought forth herself in primeval time.

Neith is called mother-goddess and mother of Ra; Hathor is called mother of the gods and creator of heaven, earth, and all within them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FESTIVALS OF BAST 449 / I I I I I / HORUS THE ELDER 467 / HORUS THE YOUNGER 469; lines 22653-22721 confidence: medium

Heru-p-khart is son of a Horus god and Rat-tauit; Rat-tauit brought him in a birth chamber at Qemqem and seems to have been worshipped there as a hippopotamus.

Heru-p-khart is the son of a Horus god and Rat-tauit and is associated with a birth chamber in Qemqem; Rat-tauit is his goddess mother.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I GNOSTIC MAGICAL NAMES 281 / CHAFPER VII / THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283; lines 11895-11987 confidence: high

Nut is described as the female counterpart of Nu and as the primeval mother; in later dynastic times Hathor, Mut, and Nit or Neith were identified with her and assigned her attributes.

Nut is explicitly described as the primeval mother and as a figure with whom several later goddesses were identified.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR 429 / HATHOR 431 / THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435; lines 21206-21286 confidence: high

Greeks identified Hathor with Aphrodite; Hathor is described as embodying truth, goodness, ideal womanhood, and patronage of singers, dancers, merry-makers, beautiful women, love, artists, wine, ale, beer, joy, and happiness.

Hathor is said to represent the best in woman as wife, mother, and daughter, and Ra is addressed as renewing himself within mother Hathor.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489 / UATCHET 441; lines 21456-21536 confidence: high

Isis retreats to papyrus swamps after conceiving, remains hidden until Horus is born, Set fails to find her because plants screen her, and Uatchet visits and helps her.

Isis conceives, hides in papyrus swamps until the birth of Horus, and is screened from Set while Uatchet helps her.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I 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 HYMN TO PTAH-TANEN 511 / ASAR-HAPI OR SERAPIS / SEKHET-MEHENET 515 / SEKHET, BAST, PAKHT 517; lines 24740-24813 confidence: medium

Bast is described as probably a female counterpart of the triune Ptah-Seker-Asar and as a nature power representing gentle, fructifying solar heat and regenerative influence.

Bast represents gentle, fructifying solar heat and regenerative influence; Sekhet-Bast-Ra is said to possess Ra's generative and procreative powers and is addressed as mother.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SEFKHET-AABUT 425 / AP-REHUI 427 / CHAPTER XIV / HATHOR 429; lines 21001-21078 confidence: high

In Heliopolitan theology Hathor is called mother of the light; the birth of light is the first act of creation, followed by her production of aspects of Shu and Tefnut, while an older tradition assigns their begetting and production to Temu.

Hathor is called mother of the light, and the birth of light is identified as the first act of creation.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349 / RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353; lines 15659-15752 confidence: medium

Two female counterparts are attached to Tem. Iusaaset is called mistress of Annu and Eye of Ra; as wife of Tem she is mother of Shu and Tefnut. She is depicted holding a sceptre and life sign and wearing a vulture headdress with uraeus, disk, and horns.

Iusaaset is described as wife of Tem and mother of Shu and Tefnut; Nebt-hetep is presented as a related form of Iusaaset and as mistress of the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489; lines 21368-21453 confidence: high

Nekhebet is a form of the primeval abyss that brought forth light and is called father of fathers, mother of mothers, existent from the beginning, and creatrix of the world.

Nekhebet is described as the primeval creative power, creatrix of the world, mother of the Sun-god, and therefore mother of the king of Egypt.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 441 / UATCHET 443 / BAST 445 / BAST 447; lines 21708-21790 confidence: medium

Bast is said to influence pregnant women and appear among birth-chamber goddesses; Khensu is said to make women fruitful and cause the human germ to grow in the womb as the moon, the light-bearer.

Bast is said to influence pregnant women and appear among goddesses of the birth-chamber, while her son Khensu makes women fruitful.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 21995-22098 confidence: high

The sarcophagus passage declares that Net "came forth from the god, and that the god came forth from her."

Net is said to come from the god and the god from her, and Budge states that she was thought both mother and daughter of Ra.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 21995-22098 confidence: high

Budge says Net was thought in the IVth Dynasty to be both mother and daughter of Ra and able to conceive and bring forth the new Sun-god daily by divine and magical formulae.

Net is described as conceiving and bringing forth the new Sun-god daily by divine and magical formulae.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22101-22242 confidence: high

The passage states that as Isis she was first to give birth to a god; as Hathor she was the great cow who gave birth to Ra; she is called the great goddess, mother of all the gods, and Rat, the female Sun, lady of heaven and mistress of all gods.

Net is repeatedly described as mighty mother, mother of all gods, first birth-giver, and the one who gave birth to Ra when nothing else had been born.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22101-22242 confidence: high

Utchat-Heru tells Cambyses that Net, the mighty mother, gave birth to Ra, first gave birth when nothing else had been born, and had never herself been born; Cambyses made offerings, and the funds supported schools and priestly colleges at Sais.

Utchat-Heru’s reported speech says Net first gave birth before anything else had been born and had never herself been born; Budge further says Egyptians regarded her as eternal and infinite Being.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22101-22242 confidence: medium

Budge states that Net appears to be a form of the power of the Eye of Horus and of Isis; Sebek is Net’s son and a local Horus form; two crocodiles accompany Net, with possible identifications involving Horus, Osiris, and Hetch-nefer-Sebeq; Henti is said to be a form of Osiris.

Net is described through overlapping identities or forms involving Isis, Hathor, Rat, Athene/Pallas, the Eye of Horus, and the title One.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22245-22416 confidence: high

When represented by a vulture, Net is said to be shown as universal mother; some passages also speak of her setting arrow to bow and enemies falling under her darts.

The passage states that Net represented by a vulture refers to her character as universal mother.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22419-22501 confidence: high

Net's funerary attributes are linked to Osiris; she is regarded as his mother, Sais is called his city, and festivals commemorate his embalming, bandaging, burial, lamps, and spring birthday as son of Isis-Net.

Net is called Mother of mothers, mother of Osiris, mother of Ra, mother of Tutu, and mother of Amen-Ra; she is also said to have existed before anything else and created what exists.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I WORSHIP OF THE BULL / APIS BULL AND RAM OF MENDES 27 / ANIMAL WORSHIP NOT TOTEMISM 29 / THE GODDESS NIT 31; lines 1348-1428 confidence: medium

The passage says Neith’s early worship is unknown but probably involved adoration as a great hunting spirit; crossed arrows and shield indicate this, while a dynastic image shows her with two crocodiles nursing at her breasts and later river power.

A dynastic image shows Neith with two crocodiles sucking at her breasts, and Sebek is called her son in the cited Unas text.
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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: medium

"she extracted his seed, she made the heir, she suckled the babe"

Isis is associated with suckling and rearing the babe who is later identified as her son Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA AAMM / I I I / SORROWS OF ISIS 229 / SORROWS OF ISIS; lines 13619-13777 confidence: high

Isis says twice that she will protect her son Horus.

Isis identifies Horus as her son, promises to protect him, and reassures him that no evil will happen.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAP. / LIST OF COLOURED PLATES / TO FACE PAGE / COLOURED PLATES; lines 312-393 confidence: medium

“Isis in the Papyrus Swamps suckling Horus”

Two plate titles present Horus being suckled, once by Isis in the Papyrus Swamps and once by Mersekert.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER XI / ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189 / ISIS AND OSIRIS 191; lines 11076-11161 confidence: medium

Isis leaves the chest while visiting Orus at Butos; Typho, hunting by moonlight, finds it, recognizes Osiris' body, tears it into fourteen pieces, and scatters them.

Isis intends to visit her son Orus, who is being brought up at Butos.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER XIII / ISIS 203 / TSIS 205 / ISIS 207; lines 11829-11911 confidence: high

The formula says the child lives and the poison dies, pairs this with the Sun living, wishes well-being for Horus and similar sufferers, and reports that the noble lady's house-fire was extinguished and heaven was satisfied with Isis's words.

The gods call Isis to Horus as her child, and Isis stretches out her arms and promises to protect her son from evil.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CONTENTS / CHAP. PAGE / CHAP. / LIST OF COLOURED PLATES; lines 238-309 confidence: high

Entries 21-24 list the Lion-gods of Yesterday and To-day; Nut, the mother of the gods; Nut holding a table on which stands Harpocrates; and Nut pouring out water from the sycamore tree.

Nut is explicitly listed as the mother of the gods and appears in multiple plate titles.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FORMS OF MUT / O AAA-A X O / TEMPLE OF MUX 31 / KHENSU 33; lines 2063-2158 confidence: high

Mut is called a "mother, who gave birth to the gods"; the passage adds that she was identified with Nut and made the female counterpart of Seb.

Mut is described as mother who gave birth to gods and brought forth a first-born among five gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HARE, PHOENIX 371 / HERON, SWALLOAV 37:3 / IBIS 375 / SCORPION 377; lines 23227-23314 confidence: high

The frog is described as a symbol of generation, birth, and fertility; Heqet is linked to Hathor, Khnemu, and Heru-ur; primeval gods have frog heads and female counterparts serpent heads; frog deities take prominent roles in creation.

The frog is called a symbol of generation, birth, and fertility; Heqet is mother of Heru-ur, and frog deities are said to play prominent parts in the creation of the world.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II I, G / SORROWS OF ISIS / AAAAAA / SORROWS OF ISIS 233; lines 13918-14077 confidence: high

Four holy goddesses protect the addressee's limbs; Isis identifies herself as the one who conceived and was heavy with Horus.

Isis is a goddess-mother figure who conceives, bears, hides, feeds, returns to, and cries out over Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26033-26218 confidence: low

'God-mother.'

The index contains a God-mother entry.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 28244-28423 confidence: low

Entries include “Mother of Mothers,” “Mother, reverence for the,” and “Mother, the universal.”

The index includes the titles or topics “Mother of Mothers” and “the universal Mother.”
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 203 / TSIS 205 / ISIS 207 / ISIS 209; lines 11914-12005 confidence: high

Isis says she conceived and bore Horus in a papyrus nest or Island of Ateh, rejoiced that he would answer for his father, hid him from biting danger, went to Am for provisions, and returned to find him inert, helpless, foaming, tearful, with still heart and unmoving muscles.

Isis conceives and bears Horus, places him in papyrus, rejoices in his role for his father, and hides him because she fears he will be bitten.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 203 / TSIS 205 / ISIS 207 / ISIS 209; lines 11914-12005 confidence: medium

“MERSEKERT suckling HORUS.”

The caption states that Mersekert is suckling Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 207 / ISIS 209 / ISIS 211 / SHRINES OF ISIS 213; lines 12100-12191 confidence: high

General titles include divine one, queen of all gods, female Ra, female Horus, eye of Ra, lady of heaven, queen of earth, God-mother, mother of Heru-ka-nekht, mother of the Horus of gold, lady of life, lady of crops, lady of bread and beer, maker of kings, lady of warmth and fire, and creatrix of the Nile flood.

Isis is titled God-mother, mother of Heru-ka-nekht, mother of the Horus of gold, and lady of life and abundance.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 209 / ISIS 211 / SHRINES OF ISIS 213 / ISIS-SEPT; lines 12194-12304 confidence: high

The passage names Isis as Khut, Usert, Thenenet, Sati, Sept, Anqet, Ankhet, Sekhet, Renenet, and Tcheft in relation to light, earth, the Underworld, Nile flood, fertility, life, fields, harvest, and divine food.

Isis is called producer and giver of life, provider of food for dead and living, mother of Ra, absorber of other goddesses' attributes, and female counterpart of the primeval water from which life sprang.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS-SEPT / WORSHIP OF ISIS 217 / ISIS IN TITHOREA 219 / ISIS AND THE VIRGIN MARY 221; lines 12482-12616 confidence: high

“Mary the Virgin and Christ had taken the places of Isis and Horus,” and the “God-mother,” or “mother of the god,” was “no longer Isis, but Mary.”

The passage explicitly says Mary and Christ took the places of Isis and Horus, and that the “God-mother” title passed from Isis to Mary.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHNEMU-RA 51 / KHNEMU-HAPI 53 / FORMS OF KHNEMU 55 / ANQET 57; lines 3256-3356 confidence: high

Another picture shows Anqet suckling a young king and embracing his neck; a related text calls her giver of life, power, health, and joy of heart.

Anqet is shown suckling a young king and is described as giver of life, power, health, and joy.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KINGDOM OF SET / FIGURES OF SET 251 / SET AND THE ASS 253 / NEPHTHVS 255; lines 15080-15167 confidence: medium

In the Serapeum or House of the Bennu, Osiris is reborn under Horus's form; Nephthys is one of his nursing mothers, protects Osiris as Moon-god, and has a name associated with manifestation as a cat.

Osiris is reborn under the form of Horus, and Nephthys is one of his nursing mothers.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MENTHU 23 / MENTHU-RA / MENTHU-RA 25 / MENTHU-RA 27; lines 1747-1840 confidence: high

Mut is called Amen-Ra's principal female counterpart, her name means Mother, and she is regarded as world-mother; usual images show crowns, papyrus sceptre, and life emblem.

Mut's name is glossed as Mother, and she is described as the world-mother who conceived and brought forth whatsoever exists.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MENTHU-RA / MENTHU-RA 25 / MENTHU-RA 27 / FORMS OF MUT; lines 1843-1938 confidence: high

Mut’s name is joined with other goddess names; her aspects include Isis and Iusaaset; she usurps or is identified with Ament, Apet, Hathor of Amentet, primeval Ament, Ta-urt, and every goddess regarded as a mother-goddess.

The passage explicitly says Mut was identified with every goddess who could be regarded as a mother-goddess and describes her as a birth-giver who was herself unborn.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II METTERNICH STELE / D X J3 / METTEHNICH STELE / METTERNICH STELE; lines 15795-15852 confidence: high

Later texts narrate Isis's troubles caused by Set and her wanderings from city to city in the Delta near the Papyrus Swamps.

Isis hides her son Horus, but a scorpion reaches and kills him; Isis returns and grieves over the child's dead body.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF AMEN 21 / MENTHU 23 / MENTHU-RA / MENTHU-RA 25; lines 1649-1744 confidence: medium

Mer-en-Ra rises in the eastern heaven like Ra, goes forth with the spirits of Pe, is fortified by divine companies, enters heaven like Ap-uat, receives the White and Green Crowns, holds a club and weapon or sceptre, has Isis as mother and Nephthys as nurse, receives milk from Sekhat-Heru, and is accompanied by Net and Serqet.

Isis is named as the king's mother, Nephthys as his nurse, and the cow Sekhat-Heru gives him milk.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHYS AND ISIS 259 / CHAPTER XV / DUTIES OF ANUBIS 263 / ANUBIS 265; lines 15502-15580 confidence: high

In Apuleius’s Isis procession, a dog-headed deity is a messenger between heaven and hell, black as night and golden as day, carrying caduceus and palm; a cow and a coffin of sacred things follow.

The procession’s cow is called the fruitful emblem of the Universal Parent and is identified as the symbol of Isis, mother of the god.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NUT 105 / NUT 107 / NUT 109 / NUT 111; lines 5930-5988 confidence: medium

Coffin imagery shows the goddess with protecting wings over the deceased and emblems of celestial water and air; the dead were believed safe under her protection when her picture was on the coffin cover.

Nut is called a protective goddess and Great Protectress, and the invocation includes a mother figure coming to the addressee in the same sequence as Nut and the Great Protectress.
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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 SEB AND NUT / NUT 105 / NUT 107 / NUT 109; lines 5788-5927 confidence: high

Nut is identified with Apet/Api, a hippopotamus goddess, and with a local city goddess Apet; the passage says she became a form of Hathor.

Api, identified with Nut, is addressed as mother of Unas and asked to give him her breast so he may suck milk.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / NUT 105 / NUT 107 / NUT 109; lines 5788-5927 confidence: high

Nut's role in the Underworld is prominent; her favour is necessary for those journeying through the Tuat; her care for Osiris makes her a tender mother, and Egyptians hoped to shine in heaven through her like Sothis before sunrise.

Nut's favour is said to be necessary for the deceased journeying through the Tuat, and Egyptians prayed she would protect them as she protected Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / NUT 105 / NUT 107 / NUT 109; lines 5788-5927 confidence: high

A coffin inscription says mother Nut spreads herself over the deceased in her name as coverer of heaven and makes the deceased to be as a god without an enemy.

The coffin inscription says mother Nut spreads herself over the deceased as coverer of heaven and makes the deceased to be as a god without an enemy.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / SEB AND NUT / NUT 105 / NUT 107; lines 5690-5785 confidence: high

Dendera priests said Nut’s home was in their city; a temple inscription recorded Dendera as Isis’s birthplace and described Nut bringing forth a dark-skinned child called Khnemet-ankhet, lady of love, on the fourth epagomenal day.

Nut brings forth Isis in the Dendera birth-chamber, and Theban traditions identify Nut with Isis and link her with divine births.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5240-5392 confidence: high

In the Pyramid Texts, Nut appears as female counterpart of Seb, who is called the “Bull of Nut”; another cited line says Nut brought forth her daughter Venus.

A cited Pyramid Text says Nut brought forth Venus, and a caption shows Nut giving birth to the Sun.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5394-5592 confidence: high

Nut is described as wife of Seb and given titles including mighty one, great lady, daughter of Ra, lady of heaven, mistress of the gods, and one who gave birth to the gods.

Nut's titles include one who gave birth to the gods, and the passage calls her the type of the great mother of the gods and of the world.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5394-5592 confidence: medium

"Nut has absorbed the attributes of all the great goddesses, and she is the type of the great mother of the gods and of the world."

The passage says Nut, in the Turin depiction, has absorbed the attributes of all the great goddesses and becomes the type of the great mother.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEBEK-RA. / THE CROCODILE 355 / CROCODILE AND HYDRUS 357 / HIPPOPOTAMUS, LION 359; lines 22387-22487 confidence: high

The hippopotamus was worshipped by primitive Egyptians; the hippopotamus goddess is named Rert/Rertu, Ta-urt, Apet, Sheput, and others; an archaic hippopotamus statue is cited as evidence for the antiquity of the cult.

The hippopotamus goddess is named under multiple forms and is described as mother of the Sun-god or An-her, bringing the divine child into the world at Ombos, the birth-house of Apet.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 199 / SERAPIS 201 / CHAPTER XIII / ISIS 203; lines 11634-11721 confidence: high

The passage says Isis held a position unlike other goddesses and was the greatest goddess of Egypt; her duties connected with the dead were already clearly defined in early periods.

Isis is described as the greatest goddess, a beneficent mother, and the feminine creative power that brings forth and nourishes living beings.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 201 / CHAPTER XIII / ISIS 203 / TSIS 205; lines 11724-11826 confidence: high

Egyptians believed ancient traditions about what Isis had done for her husband and child, hoped she would attend funeral rites and secure new birth, and Book of the Dead illustrations show her as mother of Horus and mourning widow of Osiris.

Isis is repeatedly presented as mother of Horus, mourner for Osiris, protector of the deceased, and giver of life and food to the dead.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHRINES OF ISIS 213 / ISIS-SEPT / WORSHIP OF ISIS 217 / ISIS IN TITHOREA 219; lines 12394-12479 confidence: high

Syrian peoples venerate Isis and identify her with local goddesses; early Christians are said to bestow some Isis attributes on Mary; Isis as loving protecting mother and images of her suckling Horus are said to underlie Madonna and Child figures.

Isis is described as a loving and protecting mother, mother of Horus, and a model for Mary with the Child.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: medium

Fragment: the speaker has come in the boat of the disk of Ra; when night comes, light drives it away to heal Horus for his mother Isis and every person under the knife.

Horus is explicitly healed for his mother Isis.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS / AAAAAA AAMM / I I I / SORROWS OF ISIS 229; lines 13471-13616 confidence: high

Horus is declared healthy for his mother Isis, and one who is under the knife is also declared healthy.

Isis is named as Horus's mother, Horus is declared healthy through her, and the passage states that the child lives while poison dies.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS / OF ISIS / I III / I III; lines 14128-14224 confidence: medium

The speaker refers to the greatness of her misery; those present grieve, and no one knows how to make Horus live.

The passage is located under the heading “Sorrows of Isis”; the first-person speaker laments, and the question asks whether Horus will live for his mother.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE BENNU 59 / HER-SHEF 61 / HENEN-SU 63 / HAT-MEHIT 65; lines 3679-3776 confidence: high

Hat-Mehit is Ba-neb-Tettu’s female counterpart; Heru-pa-khart is her son by the god; she is represented as a woman with a fish on her head, the symbol of the nome; she dwells in Atemet, is connected with Punt, and is centered at Mendes, where she is called Mother.

Hat-Mehit is called Mother at Mendes, is the mother of Heru-pa-khart/Harpocrates, and is later identified with Isis in a mother-child relation involving Horus and Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TO FACE PAGE / COLOURED PLATES / TO FACE PAGE / LIST OF ILLUSTRATIONS; lines 396-625 confidence: medium

Cosmological captions include the sky-goddess Nut, Seb and Nut, Shu supporting the boat of the Sun beneath Nut, and Nut giving birth to the Sun.

Nut is named as sky-goddess and in a caption as giving birth to the Sun.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TSIS 205 / ISIS 207 / ISIS 209 / ISIS 211; lines 12008-12097 confidence: high

The events are placed in the Delta; the Island in the Papyrus Swamps, where Isis brought forth and hid her child, is said to be near Pe-Tep/Buto.

Isis brings forth and hides Horus on the Island in the Papyrus Swamps and is characterized as a devoted mother-goddess.
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The Literature of the Ancient Egyptians LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK; lines 2922-3011 confidence: medium

Set curses Horus and duels him. Horus throws Set down, spears him, smashes his mouth, fetters him with a chain, and brings him to Ra, who orders Set handed to Isis and her son Horus.

Ra hands Set over to Isis and her son Horus; Isis later lives with Horus at the guarded hole and protects Osiris's body with spells.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3185-3266 confidence: high

Introductory frame: Osiris reigned on earth in human form; Set, his jealous twin-brother, killed him, tried to usurp Egypt, and placed Isis in his house; Isis, under Thoth’s protection, escaped with her unborn child. The frame says the legend concerns her wanderings and the death and revivification of Horus.

Isis escapes Set’s dwelling with her unborn child, receives Thoth’s counsel to hide, and proceeds on a protected journey.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3268-3343 confidence: high

After collecting food, Isis returns, takes Horus in her arms, and finds him lifeless with water from his eye, foam from his lips, no heartbeat, and relaxed muscles.

Isis mourns over the lifeless Horus, is joined by mourners, and seeks divine help to restore him.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 803-919 confidence: high

The passage identifies the following texts as a hymn to Nut the Sky-goddess and a hymn to Ra the Sun-god.

Nut is addressed as mother of Osiris Pepi, extends over him, snatches him from Set, joins him to herself, and forms him.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10663-10761 confidence: medium

Nin-akha-kudda, mistress of spells, brings pure waters that heal sickness and destroy witchcraft; later theologians make her a daughter of Ea. Bau, heifer of Isin, appears with the water-spirit and is called mother of Ea and generatress of mankind, like Zikum.

Bau is called mother of Ea and generatress of mankind, with Zikum named as a parallel mother figure.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7295-7389 confidence: medium

Gods also had a Zi; the passage mentions the Zi of Ea, god of the deep, and the primeval mother Zi-kum or Zi-kura, called the life of heaven and earth.

The passage mentions a primeval mother who had begotten heaven and earth and was called the life of heaven and earth.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8067-8147 confidence: high

Dam-kina is made Ea's wife and Bau his mother; Bau is called the great mother, giver of herd, flock, crops, fertility, and protection, and the heifer is named as her symbol.

Bau is called the great mother, giver of herd, flock, crops, and soil fertility; Bau, Aruru, and Dam-kina are described as earth-spirits who create all living things.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8067-8147 confidence: medium

Dam-kina is made Ea's wife and Bau his mother; Bau is called the great mother, giver of herd, flock, crops, fertility, and protection, and the heifer is named as her symbol.

Bau is said to become the creatress-mother and then the mother of the creator, namely within Ea's family structure.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9019-9093 confidence: medium

The author says Canaan and Erech show the same pattern, asks whether it came by Babylonian migration or common Semitic heritage, notes Babylonian influence on Canaanite Ashtoreth, says the specific handmaid and eunuch-priest communities were confined to Erech, and describes Anu and Istar at Erech in Semitic terms.

Istar worshipped outside Erech is described as the mother of the people she had begotten.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15920-16031 confidence: medium

Zikum or Nammu is identified as the abyss and is called the mother of Ea.

Zikum or Nammu, identified as the abyss, is called the mother of Ea.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2240-2329 confidence: medium

Nekheb, vulture-headed goddess associated with Horus of Nekhen, had a temple at El-Kab; she was goddess of Southern Egypt and identified with Sati at Sehêl and Mut at Thebes.

Nekheb is said to appear at Thebes as Mut, 'the mother,' and later worshippers of Mut are described as unaware of Nekheb behind Mut's mask.
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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 3635-3720 confidence: medium

Nekheb is described as a vulture-headed goddess, consort of the hawk Horus, guardian of a road from the Red Sea, known as Mut, “the mother,” at Thebes, and goddess of Upper Egypt whose worship spread with Nekhen’s rule.

Nekheb is called Mut, “the mother,” and goddess of all Upper Egypt; the passage adds that the gods of the Pharaoh followed the extension of his power.
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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 3815-3925 confidence: medium

The passage states that women held important social and dynastic roles; divine families corresponded to earthly ones; goddesses could be nome-deities equal to gods, heads of Enneads, members of Trinities, and creators of heaven and earth.

Egyptian goddesses are described as autonomous divine powers, called “mother of mothers,” and able to be creators of heaven and earth.
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hindu

The Hymns of the Rigveda, Complete 2 Volumes AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373; lines 24580-24710 confidence: low

Streams are addressed; the wise gods have thrice three habitations; a Child of three Mothers is Lord in synods; three holy Ladies of the Waters come from heaven, with the note mentioning three worlds and three daily sacrifices.

The passage names a Child of three Mothers and three holy Ladies of the Waters coming from heaven into the assembly.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80576-80745 confidence: medium

Aranyani, goddess of wild and forest, is addressed as seeming to vanish from sight and asked why she does not seek the village and whether she is afraid.

Aranyani is a goddess of the wild and forest, praised as Forest Queen and mother of all sylvan things, with untitled stores of food.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 29318-29509 confidence: medium

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

Dawn is repeatedly called Daughter of Heaven and is also called Mother of the Kine, while bestowing welfare, wealth, children, and vigor.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14039-14207 confidence: medium

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

The Mother is also a Cow, is linked with an Infant or Calf, and later questions ask about the Calf’s father and the Cow’s movement between realms.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14516-14689 confidence: medium

Sarasvati is addressed through an 'exhaustless' breast, a 'spring of pleasure,' that feeds choicest things and gives wealth.

Sarasvati is invoked through an exhaustless breast that feeds choicest things and gives wealth.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14855-15022 confidence: medium

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

Prishni brings forth the glittering army of the restless Maruts, and a note identifies her as their mother.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 41129-41291 confidence: high

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

The Maruts are sons or brood of Rudra, while Mother Prisni receives their germ and is linked with Cow and milking imagery around their coming forth.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 1923-2088 confidence: medium

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

The speaker asks which immortal god can restore the worshippers to mighty Aditi so that father and mother may be seen, and Agni is named as the restorer.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299; lines 19129-19282 confidence: high

"With eulogy I call on Raka swift to hear... With never-breaking needle may she sew her work, and give a hero son most wealthy."

The passage asks Raka for a hero son, wealth, and food; asks Sinivali, described as a prolific mother, to accept sacrifice and grant progeny; and presents sacred gifts.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299; lines 19285-19459 confidence: medium

Waters are described as youthful Maidens who deck and wait on the youthful one; he shines with bright rays, unfed with wood, in waters and oil-enveloped.

Waters are personified as youthful Maidens and as first-made mothers whose milk is drunk; three Dames/Goddesses offer food to the God.
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The Hymns of the Rigveda, Complete 2 Volumes CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121; lines 8832-8904 confidence: medium

The Fathers and the two Goddesses, Mothers of the Gods who strengthen Law, are asked to aid; the chariot-ravine rescue refrain recurs.

The two Goddesses, identified as Heaven and Earth, are called Mothers of the Gods and said to strengthen Law.
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The Hymns of the Rigveda, Complete 2 Volumes HHE HYMNS OF / AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533; lines 76724-76853 confidence: medium

The Plants are addressed as Mothers and Goddesses, credited with many homes, growths, and powers, and asked to free the patient from disease and win back the man.

The Plants are addressed as Mothers and Goddesses with powers to free the patient from disease and restore him.
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The Hymns of the Rigveda, Complete 2 Volumes HYHN 45.) THE RIGVEDA. 191 / HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357; lines 56615-56801 confidence: medium

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

The speakers describe themselves and the invoked deities as kith and kin, set forth brotherhood, and locate that kinship in the Mother's womb; the note identifies the Mother as Aditi.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET; lines 47526-47719 confidence: medium

Sarasvati is described as a stream with fostering current, a sure defence and fort of iron, and a flood moving like a car, surpassing other waters in majesty and might.

Sarasvati is praised as a protective stream and auspicious Lady, gives milk and fatness, receives offerings and praise, and shelters worshippers.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET; lines 47721-47898 confidence: medium

Sarasvati is praised as “mightiest, most divine of Streams” and exalted “with hymns and lauds.”

Sarasvati is a divine stream addressed as female, asked for sons, food, and progeny, and described with sweet/oily waves and a breast swelling with streams.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 33.J THE RIGVEDA. 299 / HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD.; lines 20148-20274 confidence: medium

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

The hymn repeatedly describes Agni as nourished or strengthened by Floods/Rivers, Sisters, paired Mighty Mothers, milch-kine, udders, streams, and bosoms.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7 / CAPER / FAIYHN 91.) THE RIGVEDA. 115; lines 7470-7681 confidence: medium

“Aditi is the heaven, Aditi is mid-air, Aditi is the Mother and the Sire and Son... all Gods... five-classed men... all that hath been born and shall be born.”

Aditi is called Mother while also being Sire, Son, heaven, mid-air, gods, humans, and all births; the mother-goddess taxonomy only partially captures the broader totalizing formulation.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7 / CAPER / FAIYHN 91.) THE RIGVEDA. 115; lines 7684-7735 confidence: medium

The Dawns raise their banner, spread shining light in the eastern mid-air, and come bright red, called Mother Cows.

The Dawns are called Mother Cows and Red Cows; Dawn is compared to a cow yielding her udder, and the note explains the Mother Cows as red clouds that have just given birth to the day.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 58.) HE RIGVEDA, 385 / EY MN 62.) PHE RIGVEDA., 589 / BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305; lines 25431-25597 confidence: medium

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

The speakers invoke Dawn as Mother, ask to engender ordainers, and identify the Angirases as sons of Heaven; the note discusses Fathers united with Dawn to beget male children.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567; lines 79193-79359 confidence: high

Vak says she travels with the Rudras, Vasus, Adityas, and All-Gods, and holds aloft Varuna, Mitra, Indra, Agni, and the Asvins.

Vak speaks as Queen, supports gods, gives wealth to the sacrificer, and says that through her all eat, see, breathe, and hear speech.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299 / HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11; lines 19959-20145 confidence: high

Sarasvati is invoked as Mother, River, and Goddess; the speakers ask for renown and progeny and ask her to accept prayers brought by the Gritsamadas.

Sarasvati is directly addressed as best Mother, best of Rivers, and best of Goddesses and is asked to grant renown and progeny.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86260-86353 confidence: medium

Aditi is identified with sky, atmosphere, earth, mother, father, son, All-gods, five folks, born and future-born; the conclusion is linked to cattle, support, touching earth, establishing the sacrifice, and delighting deities by portions.

Aditi is explicitly called mother and is also identified with sky, atmosphere, earth, father, son, the All-gods, the five folks, and all born and future-born beings.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290 / PALETTE; lines 57912-58106 confidence: medium

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

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

The translator’s note explains the cow as the earthly cow and type of Aditi or universal Nature; another note says the concluding stanza is spoken by Aditi as a cow, a Goddess from the Gods.

The note identifies the cow as a type of Aditi or universal Nature and says Aditi speaks as a cow.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT; lines 79782-79968 confidence: medium

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

The Asvins are compared to parents aiding a son when they aid Indra, and Aditi is addressed as Mother and purified.
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The Hymns of the Rigveda, Complete 2 Volumes OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290; lines 57339-57543 confidence: medium

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

The Cow/Prisni is named as Mother of the Maruts and pours milk; the same stanza complex places gods, Sun, and Moon in her bosom.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 40. THE RIGVEDA., 181 / HYHN 45.) THE RIGVEDA. 191 / HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL; lines 55172-55381 confidence: medium

The gods are asked not to destroy the speakers like enemies who go astray; Aditi is addressed as goddess and Mother of Strong Sons, asked to save from foes and preserve seed and progeny.

Aditi is addressed as a goddess and Mother of Strong Sons and is asked to save the speakers, prevent harm to their seed, and grant that their progeny may live.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 46694-46895 confidence: medium

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

Dawn is repeatedly identified through kinship and maternal language, including Daughter of Heaven/Sky and Mother of kine.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 68356-68509 confidence: high

The body is told to enter the lap of Earth the Mother; Earth is asked to preserve, not press heavily, and cover him like a mother covering a child, with clods as home and refuge.

Earth is explicitly called Mother and is asked to receive, preserve, and cover the deceased like a mother covering a child.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 69395-69570 confidence: medium

The winding Streams with double current seek lower pastures, dwell and thrive together, and are called queens and mothers of the world; the Waters are asked to send sacrifice, hymn, and prayer, disclose the udder, and hear the invocation.

The Streams/Waters are personified and explicitly called queens and mothers of the world.
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The Hymns of the Rigveda, Complete 2 Volumes TLDS TS / HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505; lines 32934-33090 confidence: medium

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

The note identifies Aramati as a goddess presiding over worship and active piety and personifying Earth, while Earth is addressed as Mother elsewhere in the passage.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 72688-72852 confidence: medium

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

Heaven and Earth are called Mothers and Parents who uphold gods and men and stream moisture; the Floods are also addressed as Mothers who animate all.
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The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 71981-72160 confidence: medium

Both Worlds bless Subandhu; health-giving medicines come from heaven and earth; Heaven and Earth remove iniquity and shame; Indra is asked to drive the wagon-ox.

Both Worlds are called young Mothers of everlasting Law and Heaven and Earth are asked to sweep away iniquity, shame, sin, and sorrow.
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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 72440-72613 confidence: medium

The gods are addressed as those "born from waters, and from Aditi, and from the earth."

The gods are described as born from waters, Aditi, and earth, and the Mother pours balm-rich water for the Adityas.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / IX, 25. / LAWS OF MANU. / IX, 37-; lines 23854-23958 confidence: medium

Earth is called the primeval womb; seeds sown in a field produce according to their kind, with crop examples such as rice, beans, sesamum, barley, leeks, and sugar-cane.

Earth is called the primeval womb of created beings and also the wife of Prithu.
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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

The celestials fear Skanda's prowess and urge Sakra to kill him; Sakra refuses, saying the child could destroy the Creator, and the gods propose sending the Great Mothers.

The Great Mothers of the Universe, sent to kill Skanda, instead ask to become his adopted mothers and offer him milk.
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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

Daughters begotten by Fire-god Tapa go to Skanda, ask to become respected mothers of all the world, and receive his assent; he says they will be divided into Siva and Asiva.

The daughters ask to become good and respected mothers of all the world, and seven named mothers of Sisu are listed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX; lines 50030-50100 confidence: high

The great mothers say they are described by the learned as mothers of all creatures, ask to be Skanda's mothers, and Skanda answers that they are all as mothers to him and he is their son.

The great mothers are described as mothers of all creatures, they seek the dignity of mothers of the world, and Skanda says they will be worshipped by all.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX; lines 50102-50181 confidence: medium

Surabhi with Sakuni devours children; Sarama kills beings in the womb; the mother of all trees dwells in a karanja tree, grants boons, and is bowed to by those desiring children.

The mother of all trees dwells in a karanja tree and is approached by people desiring children; Lohitayani is worshipped on Kadamva trees; Arya is called the mother of all children and worshipped for their welfare.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 39546-39635 confidence: medium

Viswakarma performed rites; on that sacrifice's great occasion, the Self-existent One gave the whole earth with hills and forests to Kasyapa as gratuity for priestly service.

Earth is personified as a goddess given in a ritual exchange, resists being given to a mortal, threatens descent into the netherworld, is appeased, and rises from the waters as a sacred altar.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 41745-41812 confidence: medium

Lomasa says Vishnu lifted the whole Earth after it had sunk into the nether regions, taking the form of a single-tusked boar; Yudhishthira asks how Vishnu raised the Earth, described as a blessed goddess, support of created things, and bringer forth of corn.

Yudhishthira describes Earth as a goddess of high fortune, support of created things, dispenser of blessings, and bringer forth of corn.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 41814-41881 confidence: medium

Earth, overloaded by the population burden, sank a hundred yojanas, suffered, and sought Narayana’s protection, asking him to relieve her load.

Earth is personified as a distressed female bearer of the world who petitions Narayana to relieve her load.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6847-6930 confidence: high

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

Tamra, Krodha, Surabhi, Syeni, Surasa, Kadru, and Vinata or their daughters are credited with producing classes of birds, animals, serpents, and sky-associated beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 29789-29844 confidence: medium

Suravi, mother of cows, weeps in celestial regions; Indra asks whether trouble has befallen celestials, men, or serpents.

Suravi, mother of cows in celestial regions, weeps for her weak son; after hearing her, Indra sends a shower that obstructs the oppressor's work.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 38319-38404 confidence: medium

The sacred Bhagirathi flows by, descends crags, is compared to a she-snake, issues from Mahadeva’s matted locks, benefits the south like a mother, and joins the ocean like a favorite bride.

The Bhagirathi is described as benefiting the southern country like a mother and mingling with the ocean as if she were his favorite bride.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV; lines 21690-21756 confidence: high

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

Ganga is explicitly Bhishma's mother and a great river-goddess; she controls his steeds after the charioteer's death and protects his car, steeds, and battle implements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 43765-43846 confidence: medium

Prithu takes his bow, commands the Earth to yield the desired milk, and agrees when the Earth asks him to regard her as his daughter; he makes arrangements for milking her.

Prithu arranges for the personified Earth to be milked, and each class of beings receives the substance, power, or knowledge it desires.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 23628-23696 confidence: medium

"are all mothers of the universe and productive of great merit"; Sanjaya also says there are hundreds and thousands of other rivers not known by name.

The rivers are described as mothers of the universe and as productive of great merit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 23698-23771 confidence: low

“If Earth be well looked after, it becometh the father, mother, children, firmament and heaven, of all creatures”

The passage says that when Earth is well looked after it becomes father, mother, children, firmament, and heaven for all creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 15203-15240 confidence: medium

Narada says the region is Rasatala, the seventh stratum below Earth; Surabhi, mother of all kine, dwells there, was born of Amrita, and sprang from the Grandsire's mouth.

Surabhi is called the mother of all kine, born of Amrita, and her milk creates the Milky Ocean and becomes sacred sustenance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 42880-42934 confidence: medium

Brahma says he did not desire to destroy the universe; Earth, afflicted with the heavy weight of creatures, urged him to destroy creatures, and wrath possessed him when he found no means of doing so.

Brahma says the goddess Earth, afflicted with the heavy weight of creatures, urged him to destroy the creatures on her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 24763-24847 confidence: high

Arjuna praises Durga as Vedas, Srutis, highest virtue, Brahma-science, Vedanta, Savitri, Saraswati, mother, and cosmic supporter of Sun and Moon; he asks that victory attend him through her grace on the field of battle.

The hymn identifies Durga with the Vedas, Srutis, highest virtue, Brahma-science, Vedanta, Savitri, Saraswati, and the mother, and says she supports the Sun and Moon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22840-22917 confidence: low

Vyasa recounts going to Indra's court and seeing heavenly denizens, celestial rishis headed by Narada, and Earth in embodied form.

Earth appears in embodied form, approaches the gods, is addressed as a goddess, and asks for the fulfillment of a divine promise.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SANTI PARVA / THE MAHABHARATA / SANTI PARVA / SECTION I; lines 24373-24448 confidence: medium

Pritha tells Karna: fight Phalguna, but spare my four other sons.

Kunti asks Karna to fight Arjuna but spare her four other sons, and Karna promises she will continue to have five sons.
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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 20391-20479 confidence: medium

The warriors see a gigantic banyan with thousands of branches, go to its shade, alight, loose their animals, cleanse themselves, say evening prayers, and then sunset comes as the Sun reaches the Asta mountains and Night, called mother of the universe, arrives.

Night is personified and called the mother of the universe as it arrives after sunset.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 17677-17760 confidence: medium

The six Krittikas find the fiery child on a clump of heath, each claims him, and Skanda assumes six mouths to suckle from all six.

The six Krittikas desire a son, each claims the child, and the child suckles from all six by assuming six mouths; Ganga and Earth also act as attending or bearing maternal figures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18020-18092 confidence: medium

Vaishampayana asks the listener to hear the names of the illustrious Mothers, calls them companions of Kumara and slayers of foes, says they pervade the mobile and immobile universe, and begins a long list of names.

The passage presents thousands of auspicious Mothers as companions and followers of Kumara/Kartikeya and as slayers of foes who terrify enemies.
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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: medium

The celestial river Narmada courts Duryodhana and bears him a lotus-eyed daughter named Sudarsana, said to possess unmatched beauty.

The celestial river Narmada courts Duryodhana and bears him the exceptionally beautiful daughter Sudarsana.
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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 9746-9829 confidence: medium

Earth is called Prosperity itself and a mighty goddess; one who gives earth as Dakshina becomes, in a future life, a man and lord of earth; a Kshatriya should give earth or cast off life in battle.

Earth is explicitly called a mighty goddess and is compared to a mother feeding her child with milk and to a milk-giving cow moving toward her calf.
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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 9830-9884 confidence: medium

Earth is called the original source of all creatures; fire is named as earth’s presiding genius; after coronation the declaration should be recited to a king so he gives earth and does not take it from a righteous person.

Earth is described as the original source of creatures, as the place into which they merge, and as both mother and father of the universe of creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 10598-10674 confidence: medium

“Kine are the mothers of all creatures”; Bhishma also says they give happiness, are goddesses and homes of auspiciousness, deserve worship, and should not be kicked, passed through, or annoyed.

Kine are called mothers of all creatures, goddesses, homes of auspiciousness, bestowers of happiness, and objects whose gift and feeding grant prosperity and other benefits.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 11404-11487 confidence: medium

The donor enters the fold and says: 'The cow is my mother. The bull is my sire. ... The cow is my refuge!'

The formulas call the cow mother and refuge, and the mantras attribute to kine strength, wisdom, immortality through sacrifice, prosperity, race-extension, and mother-like aid.
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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: medium

Surabhi gives birth to many daughters regarded as mothers of the world. They are golden or Kapila, serve as sustenance for creatures, and pour milk whose froth spreads widely.

Surabhi's daughters are called mothers of the world and are described as sources of sustenance for all creatures through milk and ghee.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 12113-12196 confidence: medium

Cows are said to bear burdens, support Munis, uphold creatures, behave guilelessly, live above the gods, and be Surabhis, auspicious, sanctifying, and boon-giving.

Surabhi is called a goddess, cows are identified as her offspring, and those offspring are described as sanctifying and boon-giving.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12652-12693 confidence: medium

Ganga disappears; Pavaka leaves after accomplishing the business of the deities; Rishis and deities name the fire deity Hiranyaretas, and Earth is called Vasumati because she held the seed cast by Ganga.

The child is linked with Pavaka, Rudra's fallen seed, Ganga, Earth, and Krittika; Krittika explicitly rears the child as her son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 12940-13018 confidence: medium

Agni’s energy is divided into six portions and placed in womb-channels; the six Krittikas nourish the portions, are afflicted by the child’s energy, and deliver at the same time.

The six Krittikas bear and nurse the child, love him, and his name Kartikeya is explained from their role.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2309-2392 confidence: medium

Mahadeva's sign is said to be worshipped by the gods; Brahma's sign is lotus, Vishnu's discus, Indra's thunderbolt, but creatures bear the signs of Mahadeva and his spouse; feminine beings spring from Uma and masculine beings from Siva.

Feminine creatures are said to spring from Uma, masculine creatures from Siva, and the universe is described as structured by two forms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 5805-5888 confidence: medium

Those who seek refuge in Ganga, the protectress of the universe who flows in three streams with sacred sweet water, attain the beatitude of Heaven.

Ganga is personified as protectress and high refuge of all creatures and is identified with Prisni, the mother of Vishnu.
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The Markandeya Purana CAKTO LXXXIY. / Canto LXXXIV. / CANTO LXXXIV. / HYMN TO C'ANDIKA.; lines 26447-26510 confidence: medium

"For who can live after beholding the King of Death enraged?" The hymn asks the goddess, as supreme lady, to be gracious and says that when enraged she destroys whole families.

The same goddess is described as wrathfully destructive when enraged and as a giver of prosperity, heaven, fearlessness, bright mind, and relief when pleased or remembered.
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The Markandeya Purana Canto LXXXIII. i / THE GODDESS SLATS THE ASUEA CHIEFS. / CANTO LXXXm. / THE OOBDISS SLAYS THE ASURA MAHISHA.; lines 26219-26268 confidence: high

Candika is called the mother of the world; she drinks a sublime beverage repeatedly and laughs as her eyes gleam ruddy.

Candika is called the mother of the world and defeats the world-shaking Asura, after which gods and celestial beings celebrate.
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The Markandeya Purana CANTO LXXXIV, / Canto LXXXY. / CAXITO LX3CXY. / CANTO LXXXV.; lines 26985-27096 confidence: medium

The goddess says the hymn is for her by the assembled gods defeated or dishonored by Shumbha and Nishumbha; Ambika issues from Parvati's body and is named Kaushiki.

Ambika issues from Parvati's body and receives the name Kaushiki because of that emergence.
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The Markandeya Purana Canto LXXXIV. / CANTO LXXXIV. / HYMN TO C'ANDIKA. / CANTO LXXXIV,; lines 26513-26660 confidence: medium

The gods praise the goddess's disposition, form, valour, compassion, and relentlessness in battle, saying she saved the three worlds by destroying foes and led hostile hosts to heaven.

The goddess is addressed as Ambika, protects the gods and earth, saves the three worlds, grants boons, and manifests to slay demonic enemies.
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The Markandeya Purana CANTO LXXXIV. / HYMN TO C'ANDIKA. / CANTO LXXXIV, / Canto LXXXY.; lines 26663-26862 confidence: high

The Asuras Sumbha and Nisumbha conquer the gods, take the three worlds, sacrificial portions, and multiple divine offices, and leave the gods scattered and deprived of sovereignty.

The gods, deprived of sovereignty by Asuras, recall the goddess's protective boon and praise her as the great goddess, Prakriti, and the foundation of the world.
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The Markandeya Purana CANTO LXXXIV. / HYMN TO C'ANDIKA. / CANTO LXXXIV, / Canto LXXXY.; lines 26663-26862 confidence: medium

The gods repeatedly offer reverence to the great goddess, the auspicious one, Prakriti, Gauri, Dhatri, and other names, and say that they fall prostrate before her.

The hymn identifies the goddess as Prakriti, Vishnu's illusive power, and as Consciousness, Intellect, and other forms present among created beings.
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The Markandeya Purana Canto LXXXIX. / CANTO LXXXIX. / Canto XCL / CANTO XCI.; lines 27982-28041 confidence: high

The hymn asks the goddess to be gracious, calls her remover of suppliants’ suffering, mother of the whole world, queen of the universe, safeguard of the universe, and queen of all moveable and immoveable things.

The goddess is called mother of the whole world, queen of the universe, and the one by whom the world is filled as mother; all females are said to be portions of her.
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The Markandeya Purana CANTO LXXXIX. / Canto XCL / CANTO XCI. / For read isWa-iabM with the Bombay edition.; lines 28043-28295 confidence: high

The goddess is praised as constituting every created thing, bestowing Svarga and final emancipation, abiding as Intelligence in living hearts, taking the form of time-divisions, bringing results to pass, and being mighty in the death of the universe.

The goddess is praised as constituting all created things, abiding in living beings, granting refuge and liberation, and possessing all powers.
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The Markandeya Purana CANTO LXXXIX. / Canto XCL / CANTO XCI. / For read isWa-iabM with the Bombay edition.; lines 28297-28331 confidence: medium

"Wherever dwell Rakshasas and virulently-poisonous Nagas" and where "flaming fire appears amid the ocean," there she safeguards the universe.

The passage addresses a goddess as queen of the universe and says she safeguards and upholds the universe.
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The Markandeya Purana Canto LXXXL / CANTO LXXXI. / CANTO LXXXI. / CANTO LNXXI.; lines 25599-25708 confidence: high

Asuras springing from Vishnu's ear seek to slay Brahma; Brahma stands on the lotus from Vishnu's navel, sees the fierce Asuras and sleeping Janardana, and extols Vishnu's Sleep dwelling in Hari's eyes to awaken him.

The goddess is called divine mother, Queen of the universe, supporter of the world, source of the universe, and the power by which the world is created, protected, and consumed.
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The Markandeya Purana CANTO LXXXm. / THE OOBDISS SLAYS THE ASURA MAHISHA. / CAKTO LXXXIY. / Canto LXXXIV.; lines 26271-26385 confidence: medium

The passage heading identifies the section as the conclusion of the slaying of the Asura Mahisha and says the gods praise the goddess after her victory.

The goddess has defeated Mahisha's forces, and S'akra with the gods praise and bow to her after victory.
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The Markandeya Purana CANTO LXXXm. / THE OOBDISS SLAYS THE ASURA MAHISHA. / CAKTO LXXXIY. / Canto LXXXIV.; lines 26271-26385 confidence: high

"The goddess, who stretched out this world by her power, / Whose body comprises the entire powers of all the hosts of gods"; the hymn calls her Ambika and bows before her.

The hymn says the goddess stretches out the world, her body comprises divine powers, she is the cause of all worlds, the resort of all, the entire world, and original Nature.
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The Markandeya Purana CANTO LXXXT. / Canto LXXXVL / CANTO LXXXVr. / Canto LXXXVIIL; lines 27383-27441 confidence: medium

Canto heading and synopsis: the Devimahatmya episode is the slaying of Bahta-vija/Rakta-vija; Sumbha sends armies against Candika; the gods’ Energies take bodily shape to help her; Candika sends Siva with peace terms; the Asura hosts attack; Candika fights and kills the great Asura.

The synopsis presents Candika as the central divine combatant, aided by the gods’ Energies taking bodily shape, against Sumbha’s Asura hosts.
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The Markandeya Purana Canto LXXXVIIL / CANTO LXXXVni. / THE ENERGIES OF THE GOBS JOIH THE FIGHT. SOS / CANTO JDXXXVIir.; lines 27560-27606 confidence: medium

An unnamed female combatant uses darts and a skull-topped staff; Brahmam casts water from an earthen pot; Maheswara’s, Vishnu’s, and Kumara’s Energies slay foes with trident, discus, and javelin.

The passage presents multiple female divine Energies and a named band of Mothers crushing Asuras in battle.
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The Markandeya Purana CANTO LXXXVni. / THE ENERGIES OF THE GOBS JOIH THE FIGHT. SOS / CANTO JDXXXVIir. / For hhal0nga read hha^vdnga,; lines 27608-27683 confidence: medium

Rakta-vija's blood produces beings by thousands; the divine Energies strike him with weapons including discus, club, spear, sword, and trident.

The passage centers on named divine Energies and the band of Mothers fighting the Asura, with Chandika and Kali/Camunda directing and completing the victory.
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The Markandeya Purana Canto LXXYII. / Canto LXXXL / CANTO LXXXI. / CANTO LXXXI.; lines 25483-25596 confidence: medium

The rishi says the Great Illusion comes from Hari, deludes the world and even those who know, creates the whole universe, grants boons for final emancipation, and is supreme Knowledge, cause of emancipation, cause of bondage, and queen over all lords.

Maha-maya is described as creating the universe, bestowing boons for emancipation, being supreme Knowledge, causing bondage, and existing embodied as the world.
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The Markandeya Purana CANTO X?I. / CANTO xvr. / CANTO XVT, / THE BIRTH OF BATTATRITA.; lines 5599-5758 confidence: high

The gods say Dattatreya is sinless because knowledge has purified his heart; they call the woman the mother of the world and say she is not depraved, like sunlight touching different social categories alike.

The gods identify the woman beside Dattatreya as the mother of the world and defend her from Dattatreya’s stated concern about impurity.
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The Markandeya Purana Canto XCII. / CANTO XCII. / CANTO xcni. / Canto XCIIL; lines 28617-28716 confidence: medium

The rishi says the goddess upholds the world, confers knowledge, is Vishnu's Illusive power, bewilders beings, and when propitiated grants enjoyment, Svarga, and final emancipation.

The goddess is called supreme queen and Amba, upholds the world, is approached as refuge, appears in visible form, and grants desired boons.
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The Markandeya Purana Canto XCL / CANTO XCI. / For read isWa-iabM with the Bombay edition. / C'ANDIKA CHVES THE QODS A WON.; lines 28334-28420 confidence: high

The goddess foretells the birth of S'umbha and Nisumbha, her own birth from Yasoda's womb in Nanda's house, her dwelling on the Vindhya mountains, her destruction of those Asuras, and a later terrible form that slays and devours the Vaipracitta Danavas, reddening her teeth and producing the name Red-toothed.

The goddess repeatedly foretells future births or forms in which she destroys Asuras, Danavas, Rakshasas, and other trouble-causers, and she states this as a general rule.
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The Markandeya Purana Canto XCL / CANTO XCI. / For read isWa-iabM with the Bombay edition. / C'ANDIKA CHVES THE QODS A WON.; lines 28334-28420 confidence: high

The goddess will support the whole world with life-sustaining vegetables growing from her own body during heavy rain, gain fame as Sakambhari, and slay the great Asura Durgama.

The goddess says she will support the whole world with life-sustaining vegetables growing from her own body and will be known as Sakambhari.
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The Markandeya Purana FAMOUS RIVERS IN INDIA. / CANTO LYTI. / FAMOUS EITERS IN INDIA. / CANTO LVn.; lines 16766-16814 confidence: medium

“All the rivers possess holy merit; all are rivers flowing into the ocean; all are mothers of the world; they are well-known to cleanse from all sin.”

The passage explicitly calls all rivers mothers of the world.
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The Markandeya Purana For read isWa-iabM with the Bombay edition. / C'ANDIKA CHVES THE QODS A WON. / Canto XCII. / CANTO XCII.; lines 28507-28614 confidence: medium

The goddess is everlasting yet takes birth again and again to safeguard the world; she bewitches and gives birth to the universe and bestows knowledge and prosperity.

The goddess is called everlasting while also taking birth again and again to protect the world.
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The Markandeya Purana For read isWa-iabM with the Bombay edition. / C'ANDIKA CHVES THE QODS A WON. / Canto XCII. / CANTO XCII.; lines 28507-28614 confidence: high

The goddess is everlasting yet takes birth again and again to safeguard the world; she bewitches and gives birth to the universe and bestows knowledge and prosperity.

The goddess is said to give birth to the universe and to bestow knowledge and prosperity when besought or gratified.
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The Markandeya Purana HYMN TO C'ANDIKA. / CANTO LXXXIV, / Canto LXXXY. / CAXITO LX3CXY.; lines 26865-26982 confidence: high

The goddess is invoked in the forms of Mother and Error, and is described as governing the organs of sense, ruling among created beings, and being the goddess of Pervasiveness.

The hymn explicitly says the goddess stands with the form of Mother, and the gods praise and invoke her for protection.
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The Markandeya Purana THE ENERGIES OF THE GOBS JOIH THE FIGHT. SOS / CANTO JDXXXVIir. / For hhal0nga read hha^vdnga, / Canto LXXXIX.; lines 27686-27776 confidence: medium

Sumbha and Nisumbha are enraged after Rakta-vija and other demons are slain; Nisumbha advances with the Asura army, and Sumbha advances with troops after battle with the Mothers.

The goddess, named Candika and Ambika in the passage, is attacked by Sumbha, Nisumbha, and Asura forces and defeats Nisumbha's weapons while resisting the demon lords.
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The Markandeya Purana THE MERITS AND OLORT OF THE VEDAS. / Canto CIII. / CAKTO CIV. / CREATION OF THE GODS, MANKIND, ANIMALS,; lines 30666-30724 confidence: low

Aditi gives birth to gods ruling the three worlds; Diti to Daityas; Danu to fierce Danavas; Vinata to Garuda and Aruna; Khasa to Yakshas and Rakshasas.

Named female figures produce major classes of gods, demons, birds, trees, elephants, and aquatic beings.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: high

Sita, “clothed in red garments,” clasps her hands and swears that if she has never thought of anyone but Rama, the Earth goddess Madhavi should grant her a hiding-place.

Sita invokes Madhavi, the Earth goddess, who rises, welcomes her, seats her beside herself, and descends with her.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: high

Sita, clothed in red garments with clasped hands and tear-choked voice, invokes Madhavi, the goddess of Earth, to grant her a hiding-place if she has never thought of anyone but Rama.

Madhavi, the goddess of Earth, answers Sita's appeal, welcomes her, and places her beside herself on the throne.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 confidence: medium

Sita hears, swoons, falls upon the earth from which she sprang, scatters her gems, and Earth her mother does not open to receive her.

Sita is explicitly linked to Earth as mother and gives birth to two royal children in the protected holy grove.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57837-57894 confidence: medium

Ráma celebrates the Aśvamedha; Válmíki attends with his pupils; the unknown princes recite Ráma’s deeds, and Ráma recognizes them as his sons; Sítá is invited to affirm her innocence before the assembly.

Sítá is asked to affirm her innocence, swears fidelity, and the Earth goddess responds by receiving her into the earth.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58313-58444 confidence: medium

Sítá hears, swoons, and falls on the earth; the text calls Earth the mother from whose bosom she sprang, while Earth closes her stony breast and gives no rest.

Sítá falls upon the earth, the text says she sprang from that bosom to birth, and Earth is explicitly called her mother.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 87, 363 / NOTES. V, 87, I. 365 / NOTES. / NOTES. V, 87, 9. 367; lines 24962-25053 confidence: medium

The hymn is addressed to the Maruts as storm-gods. Verse 1 calls it a marvel that dhenu, cow, can name both a cow always brimming to give milk among men and Prsni, glossed as the cloud and mother of the Maruts, who poured out her bright udder once.

Prsni is glossed as cloud and mother of the Maruts and is described through cow, milk, and bright-udder imagery.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19241-19408 confidence: medium

Aditi is said to nurse the two kings, Mitra and Varuna, in the birthplace of Daksha.

Aditi nurses Mitra and Varuna, and another cited verse locates Being and Not-being in Aditi's lap.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19411-19581 confidence: medium

Aditi is described as the Beyond, the unbounded realm beyond earth, sky, and heaven, originally distinct from sky, earth, and ocean; a cited verse invokes Mitra, Varuna, Aditi, Sindhu, Earth, and Sky together.

Aditi is presented as the Infinite personified and the unbounded Beyond, while cited verses call her mother of the Rudras and mother of Mitra and Varuna.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19584-19675 confidence: high

Aditi is described as a deity of the far East or Orient, mother of gods connected with the rising and setting sun; dawn, sun, day and night, Mitra and Varuna, and bright solar eastern deities are said to come from the Orient and be sons of Aditi.

Aditi is repeatedly described as mother of gods, especially solar or eastern deities and named sons such as Mitra, Varuna, Aryaman, and Bhaga.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19584-19675 confidence: medium

"You who are born of Aditi, from the water, you who are born of the earth, hear ye all my call!"

A cited passage represents gods as born from Aditi, from the waters, and from the earth.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245 / NOTES. I, 166, 12. 253; lines 19678-19796 confidence: high

Aditi is described as mother of certain gods and with epithets for having royal, good, or terrible sons; cited prayers ask for protection, safe passage across hatreds, Aditi's presence on the sacred pile, and safety from enemies in shallow or deep water.

Aditi is explicitly described as mother of certain gods and with epithets indicating royal, good, and terrible sons.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 253 / NOTES. I, 166, 12. 255 / NOTES. 1, 166, 12. 257 / NOTES, I, 166, 12. 259; lines 20018-20189 confidence: high

The note lists Aditi’s epithets and attributes: goddess, uninjured, luminous, heavenly, expansive, supporting the earth or everything, named through her sons, and “housewife,” which the commentator says indicates her character as mother of the gods.

Aditi is connected with sons and housewifely motherhood, and the quoted Atharva-veda material calls her mother and great mother of the gods while also naming her father and son.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, II. 235 / NOTES. I, 166, 12. 449 / NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241; lines 19026-19126 confidence: high

Aditi is described as an ancient god or goddess and as the earliest name for the Infinite: the visible endless expanse beyond earth, clouds, and sky; the name is explained as un-bound or un-bounded.

Aditi is described as the Infinite and as mother of the principal gods; gods may be represented as sons of Aditi.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 7I. 75 / NOTES: / MANDALA I, HYMN 7I. SI / ASHTAKA I, ADHYAYA 5, VARGA 17-18.; lines 4276-4343 confidence: medium

Earth or mother Aditi spreads with great ones and with sons who assume powers of dominion and prepare a way to immortality.

Earth is identified with mother Aditi, and she is described with her sons in connection with powers of dominion and preparing a way to immortality.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 96. / ASHTAKA I, ADHYAYA 7, VARGA 3-4. / NOTES. / I22 VEDIC HYMNS,; lines 6121-6261 confidence: low

The support is considered to yield Soma to Indra, strengthen Indra, and incite the gods to liberality; it is associated with a goddess Dhishaza of wealth, and Earth plus Heaven-and-Earth are likened to Dhishazas.

The support is developed into a goddess Dhishaza with the aspect of a goddess of wealth and invoked among divine figures.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) VEDIC HYMNS. / MANDALA III, HYMN 3. 235 / ASHT7AKA II, ADHYAYA 8, VARGA 22-23. / MANDALA III, HYMN 4. 237; lines 11503-11535 confidence: medium

Kindled Agni is asked to come on one chariot with Indra and the quick gods; Aditi, mother of noble sons, is asked to sit on the sacrificial grass; the immortal gods are asked to rejoice with Svaha.

Aditi is explicitly described as mother of noble sons and is asked to sit on the sacrificial grass.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) WORDS. 459 / HYMNS. / INDEX OF / WORDS. 461; lines 26173-26331 confidence: low

Mahi, ‘the Great One,’ N. of a goddess

The passage identifies Mahi as a goddess and gives a mother entry including mother Aditi and parent forms.
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roman

Aeneidos LIBER IX / PUBLI VERGILI MARONIS / AENEIDOS / LIBER X; lines 7789-7861 confidence: high

A chorus of nymphs, whom Cybebe ordered to be sea powers and nymphs from ships, swims to meet Aeneas; they were as many as the bronze-prowed ships at the shore.

Cybebe or the Idaean Mother remakes the ships as sea nymphs; Aeneas then prays to her as Mother of the gods for battle leadership, augury, and favorable aid.
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Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 6713-6843 confidence: high

The narrator recalls the Mother of the Gods asking Jupiter to protect the ships made from her sacred Idaean pines. Jupiter says mortal-made hulls cannot be immortal in danger, but promises that ships reaching Ausonian lands will lose mortal form and become sea goddesses like Doto and Galatea, ratifying this by the Stygian river.

The Mother of the Gods had given the sacred pines for Aeneas’s ships and later intervenes when Turnus attempts to burn them.
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Fasti JANUARIUS. LIB. I. / FEBRUARIUS. LIB. II. / MARTIUS. LIB. III. / APRILIS. LIB. IV.; lines 1001-1045 confidence: high

April 4 lists the festival of the Idaean Parent or Megalesia for the Mother of the Gods, with games celebrated over several days.

The April 4 entry names the festival of the Idaean Parent or Megalesia for the Mother of the Gods.
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3533-3659 confidence: medium

A serpent exits among the altars and carries off the entrails from extinguished fires; Phoebus is consulted and gives an oracle that the first to kiss his mother will be victor.

The oracle says to kiss one’s mother; while others kiss their human mothers, Brutus, described as wise despite feigned stupidity, kisses Mother Earth.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4780-4871 confidence: high

The wives gather in Juno’s temple; an unnamed daughter-in-law of Mars speaks, frames the choice between husbands and fathers, offers a pious plan, and the women loosen their hair and wear mourning dress.

Juno’s temple and public temples frame the matronal rites, and Lucina is invoked to give light, aid the laboring woman, and gently loosen childbirth.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 5893-6022 confidence: high

The notes give causes for the matrons' feast: Ilia as mother by the speaker, spring fecundity, and matrons praying to Juno for offspring; childbirth is described as their service and vows.

The notes explain the matrons' feast through spring fecundity, prayer to Juno for offspring, and Juno's identity as mother of Mars.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 5893-6022 confidence: medium

The temple of Juno Lucina on the Esquiline hill is said to have been opened for worship on the Kalends of March; Romulus's watch on the Esquiline is also discussed.

The temple of Juno Lucina, a childbirth-associated form of Juno, is said to have opened for worship on the Kalends of March.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 7693-7817 confidence: medium

The poet is said to invoke Venus when beginning April, a month sacred to her.

April is described as sacred to Venus, and Ovid's etymology of April is said to favor Aphrodite/Venus.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 7819-7946 confidence: high

The Megalensia is described as a festival for the Mother of the Gods, the Phrygian Cybele, whose worship was introduced into Rome; notes identify Titan as the Sun and connect Cybele's epithets with Mount Berecynthus and Mount Ida.

The Megalensia is described as honoring the Mother of the Gods, the Phrygian Cybele.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 7948-8087 confidence: high

The notes gloss Semimares as the Galli, priests of Cybele; identify tympana and aera as tambourins and cymbals; state that the goddess's statue was carried through the streets by a Phrygian man and woman; and mention stage plays and Nefasti days at the Megalesia.

Cybele is repeatedly framed as Mother of the Gods or Magna Mater, identified with Rhea and Ops, served by priests, represented in procession, and linked to a sacred stone and Roman cult.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 8211-8348 confidence: medium

The note says Ovid already related this tale in Metamorphoses V and advises comparison with Claudian's De Raptu Proserpinae and the Homeric/Homeridian hymn to Demeter.

Ceres is central to the notes, and her daughter is mentioned as a point by which Ceres could be affected; related Demeter/Proserpine sources are cited.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9828-9948 confidence: medium

"Cincius" derives the month from Maia, called Vulcan's wife; others say Maia, Mercury's mother, gave the month its name.

Maia is identified as an old Italian deity, Earth, and Bona Dea, while opinions derive the name of May from her.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9950-10059 confidence: medium

Bona Dea's temple was dedicated on the Kalends of May; her identity is disputed; she is linked with Fatua/Fauna daughter of Faunus, Maia, Ops, Tellus, chastity, a pregnant sow victim, and an earth-goddess interpretation.

Bona Dea is linked with Ops and Tellus, with a pregnant sow offering, and is interpreted by the commentator as likely a name of the earth goddess.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9950-10059 confidence: medium

The Floralia began April 28 and ended May 3; Pliny says they were instituted from Sibylline oracles so that all things might bloom well; Flora is mother of flowers.

Flora is called mother of flowers and patroness of flowers, while Chloris and Flora are connected through flower and greenness terminology.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 11684-11814 confidence: medium

The note discusses Lucina and a reading about giving light to children, then says Juno wants to show the month was named from her rather than she from it.

Juno's Lucina aspect is linked with giving light to children, and Juno is also named as mother of Hebe/Juventas.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12119-12232 confidence: medium

Vesta's temple is described as round; authorities explain this by the form of the universe or the spherical earth, and the note contrasts Vesta as earth with Vesta as living flame.

The notes cite interpretations identifying Vesta or Hestia with Terra, Gaia, or mother earth.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12591-12687 confidence: medium

The note explains the identification of Matuta with Leucothea, the White Goddess; says matrons naturally worshiped Matuta as dispenser of light and probably prayed for children; and notes possible identification of Palaemon with Portunus or Portumnus.

Matuta is worshiped by matrons, described as a dispenser of light, and probably invoked for preservation of children; the later question concerns whether prayers were for one's own children or brothers' children.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 6721-6851 confidence: high

The poet invokes Venus as mother of the twin Loves; Venus speaks and laughs; the sky clears; she touches his temples with Cytherean myrtle and tells him to finish the work; the ship-wind metaphor follows.

Venus is invoked as mother of the twin Loves and praised as governing origins, waters, crops, trees, human unions, animal mating, and the continuation of all kinds.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 6903-7029 confidence: high

Festival of the Idaean Mother: pipe, drums, bronze sounds, goddess carried through city, games, and emptied public forums.

The passage centers on the Magna Mater/Idaean Mother, her festival, city procession, divine speech, and transfer from Ida/Phrygia to Rome.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7030-7114 confidence: high

She prays to the fruitful mother of the gods under a condition: if guilty she will accept death, but if innocent the goddess should provide proof and follow her chaste hands; she then pulls the rope with little effort.

The goddess is addressed as fruitful mother of the gods, and Erato says she bore the gods and therefore receives the first honor.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7116-7242 confidence: high

The companion chorus calls Persephone to her gifts, then fills the mountains with wailing and beats bare breasts; Ceres is stunned and asks where her daughter is.

Ceres is moved by the name mother, laments for her daughter, searches tracks and regions, and repeatedly calls Persephone and daughter.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7243-7357 confidence: high

Ceres, disguised as an old woman, says her daughter has been carried off; a just old man invites her into his small house.

Ceres is a divine mother whose daughter has been carried off; she searches the world and sky and appeals to Jupiter as the girl's father.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9129-9254 confidence: high

The speaker invokes the “Mater ... florum,” notes Flora's April-May timing and games, and asks the goddess to teach who she is.

Flora is invoked as mother of flowers, lives in perpetual spring, governs flowers, and says her numen affects crops, vines, olives, fruits, wine, honey, and youthful vigor.
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Fasti NOTES: / LIBER VI. / NOTES: / INDEX RERUM ET VERBORUM NOTATU DIGNIORUM.; lines 13304-13525 confidence: medium

The Dea and Deae entries list many divine female epithets, including Bona, docta, gemellipara, Magna, muta, turrigera, and others.

The index includes Deorum Mater and related goddess entries, including Dea Magna and gemellipara among Dea epithets.
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Fasti P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II. / NOTES:; lines 4170-4306 confidence: medium

The notes refer to the grove of Juno Lucina, a sacred goat or caper and sacrifice, and derivations of Lucina from grove and light, with possible identification with the moon and Greek Eileithyia.

Juno Lucina is associated with childbirth, a sacred grove, light, the moon, and comparison with Eileithyia.
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On the Nature of Things ATOMIC MOTIONS / ATOMIC FORMS AND THEIR COMBINATIONS / ABSENCE OF SECONDARY QUALITIES / INFINITE WORLDS; lines 2833-2954 confidence: medium

“we all from seed celestial spring”; earth is “The fostering mother” who receives “drops / Of liquid moisture” and bears grains, shrubs, trees, humans, and wild generations.

The passage explicitly calls earth a fostering mother and refers to a shared father associated with celestial seed.
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On the Nature of Things ATOMIC MOTIONS / ATOMIC FORMS AND THEIR COMBINATIONS / ABSENCE OF SECONDARY QUALITIES / INFINITE WORLDS; lines 3051-3095 confidence: medium

Earth is aged and outworn with many births, now scarcely creating small lives, though formerly it produced generations and enormous wild beasts.

Earth is described with parturitions, as bearing mortal generations, feeding them from herself, and producing crops and pastures.
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On the Nature of Things BOOK II / PROEM / ATOMIC MOTIONS / ATOMIC FORMS AND THEIR COMBINATIONS; lines 2264-2290 confidence: high

“great mother of gods, and mother of beasts, / And parent of man”

The passage explicitly says Earth has been named great mother of gods, mother of beasts, and parent of man.
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On the Nature of Things BOOK II / PROEM / ATOMIC MOTIONS / ATOMIC FORMS AND THEIR COMBINATIONS; lines 2292-2410 confidence: high

The Mother is seated in an aerial chariot with lions, has a turret-crown, and is carried as the divine mother image.

The passage repeatedly names the central figure as Mother, divine, Idaean Mother, and Mother of Gods, while also linking earth with bringing many things forth.
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On the Nature of Things BOOK V / PROEM / THE WORLD IS NOT ETERNAL / ORIGINS OF VEGETABLE AND ANIMAL LIFE; lines 7465-7589 confidence: medium

Earth is called "The Mother" because "from out the earth / Are all begotten"; living things arise from loams through rains and sun heat.

Earth is called Mother, all are said to be begotten from earth, she bears human and animal generations, and she nourishes children with milk-like juice.
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On the Nature of Things OF THE NATURE OF THINGS / BOOK I / PROEM / SUBSTANCE IS ETERNAL; lines 247-372 confidence: medium

The passage cites spring roses, summer corn, autumn vines, fixed seeds streaming at their own season, and pregnant earth giving tender progenies at due times.

Earth is personified as pregnant, producing tender progenies, containing primordial germs, and fostering generations with food.
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On the Nature of Things On the Nature of Things / OF THE NATURE OF THINGS / BOOK I / PROEM; lines 65-206 confidence: high

Venus is called Mother of Rome and the one through whom living things are conceived; at her approach winds and clouds flee, earth bears flowers, the sea is calm, and the sky glows.

Venus is addressed as mother and goddess through whom living things are conceived; her springtime coming stirs creatures, love, and recurring generations.
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On the Nature of Things THE WORLD IS NOT ETERNAL / ORIGINS OF VEGETABLE AND ANIMAL LIFE / ORIGINS AND SAVAGE PERIOD OF MANKIND / BEGINNINGS OF CIVILIZATION; lines 8241-8335 confidence: medium

Nature, called Mother of things, is the first seed-sower and primal grafter; berries and acorns fall from trees and sprout, and humans graft, plant shrubs, till crofts, and improve wild fruits.

Nature is personified as Mother of things and credited as the first seed-sower and primal grafter.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5620-5714 confidence: high

The Mother of gods tells Jove that her beloved pine forest and grove stood on the mountain's crown, and that she gave these trees to the Dardanian when he needed a fleet; she asks that their birth on her hills preserve them from voyaging and storm.

The Mother of gods asks her son Jove to protect ships made from her beloved pine grove, which she had given to Aeneas.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5620-5714 confidence: high

The Mother of the gods recalls that her beloved pine forest and grove on Phrygian Ida were given to Aeneas for his fleet, and she asks Jove that their mountain birth protect them from voyaging and storm.

The Mother of the gods petitions Jove for the Idaean pines from her beloved grove that she gave to Aeneas as fleet timber.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: medium

The Mother protects her holy ships from Turnus’ brands; a light and divine voice command the ships to go free as sea goddesses, and they plunge into water and rise with maiden faces.

The Mother intervenes when Turnus threatens her holy ships with brands and commands their release into the sea.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: high

The Mother wards brands from her holy ships; a strange light and voice announce: “Disquiet not yourselves ... to guard ships of mine ... go, goddesses of the sea; the Mother bids it.”

The Mother protects the holy ships from fire, commands them to go free as sea goddesses, and they transform after plunging into the water.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6074-6148 confidence: medium

Remulus mocks Trojan luxury, dance, sleeved tunics, and turbans, and directs them to Dindymus where the flute, drums, and Berecyntian boxwood of the Mother of Ida call, telling them to leave arms to men.

Remulus tells the Trojans to go to Dindymus, where the flute, drums, and Berecyntian boxwood of the Mother of Ida call them, and to leave arms to men.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3315-3403 confidence: medium

Venus petitions Neptune, accusing Juno of relentless wrath against Troy and its remnant, including storms and ship-burning, and asks that the survivors reach the Laurentine Tiber safely.

Venus, Aeneas’ divine mother in the surrounding narrative and named here as petitioner for the Trojans, appeals to Neptune for the remnant’s safe sea passage after Juno’s hostility.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6494-6567 confidence: high

At night Phoebe is in mid-heaven; Aeneas guides the tiller and sails; he meets nymphs whom Cybele had made gods of the sea, transformed from ships.

Cybele, called the Lady and mother of gods, transforms the fleet in pity and is invoked by Aeneas to guide battle and favor the Phrygians.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 402-491 confidence: high

Venus crosses Aeneas’s path in the forest wearing the face, dress, and arms of a maiden huntress, then asks whether the men have seen her sister with quiver, lynx skin, and a boar’s track.

Venus, Aeneas’s mother, appears in the guise of a maiden huntress, gives him local knowledge, and directs him toward Dido’s court.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 493-570 confidence: medium

Aeneas recognizes her as his mother and asks why she mocks her son in feigned likeness and forbids handclasp and true speech.

Venus is both Aeneas' divine mother and a goddess with a temple and altars at Paphos; she intervenes to protect him by concealment.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 572-657 confidence: high

Achates says to Aeneas that their fleet and comrades are restored, one man alone is missing, and the situation agrees with Aeneas’s mother’s words.

Achates calls Aeneas goddess-born and refers to his mother’s words; the passage says Aeneas’s mother gave him grace, youth, and radiance before his revelation.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2086-2217 confidence: medium

The beekeeper is told to bring savory sweets, sprinkle bruised balsam and wax-flower, shake tinkling cymbals heard by the Great Mother, and the bees will settle on anointed spots and enter the cradle’s inner depth.

The instructions for settling a swarm include shaking tinkling cymbals described as heard by the Great Mother, along with aromatic substances placed on anointed spots.
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The Georgics The Georgics / THE GEORGICS / GEORGIC I / GEORGIC II; lines 873-1006 confidence: medium

Italy is praised above Mede-land, Ganges, Hermus, India, Bactria, and Panchaia; it did not have fire-snorting bulls, dragon’s teeth, or warrior crops, but has harvests, wine, flocks, and olives.

Italy is addressed as a mighty mother of fruits and heroes and is praised for fertility, animals, resources, and heroic peoples.
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The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6516-6602 confidence: high

Lucius prays to the goddess under several possible names and aspects, including Ceres, Venus, Phoebus's sister worshipped at Ephesus, and Proserpina, and asks for release from misery, removal of his ass-shape, and restoration of his former state.

The goddess is invoked as a maternal source of fertility and later calls herself natural mother of all things, ruler of elements, and queen of heaven.
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The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6636-6692 confidence: high

At sunrise the streets fill with a religious triumph; the passage describes the day, birds, trees, seas, and heaven as joyful, clear, or calm, and calls the goddess mother of stars and mistress of the world.

The goddess is described with cosmic epithets such as mother of stars and mistress of the world, and the procession honors her passage.
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The Golden Asse THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER / THE FORTY-EIGHTH CHAPTER; lines 6961-7038 confidence: high

The goddess is invoked as "the perpetuall comfort of humane kind" and "as a loving mother" who gives benefits and succors all people "as well on land as sea."

The prayer addresses the goddess as a loving mother, comfort of humankind, nourisher of the world, and helper of people on land and sea.
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The Golden Asse THE THIRTY-THIRD CHAPTER / THE THIRTY-FOURTH CHAPTER / THE THIRTY-FIFTH CHAPTER / THE THIRTY-SIXTH CHAPTER; lines 4847-4940 confidence: medium

An old bald man with gray hair is described as one who bears the goddess Syria's image from door to door and plays cymbals for alms. He asks about the ass, hears the crier's mock claims of gentleness, invokes divine names, and says he will not place a goddess on a fierce beast that might throw down her image.

The passage describes door-to-door bearers of the goddess Syria's image who play cymbals to obtain alms, and later dresses and carries the goddess's image in procession.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 2616-2708 confidence: medium

Venus is inflamed with indignation that a mortal maiden shares her honor and profanes her name; she recalls Paris's judgment and says the usurper will repent.

Venus is both the goddess whose worship is displaced and the mother of Cupid, whom she commands through maternal appeal.
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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 3327-3412 confidence: medium

Psyches kneels, embraces the altar, and prays to Juno as Jupiter's spouse and sister, Lucina, and helper of women with child, asking advocacy and deliverance from danger.

Psyches addresses Juno as Lucina and as one who helps women with child and in danger, while asking for protection from pursuit.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 confidence: high

The frightened goddess calls for her mother and companions, especially her mother; her torn garment loosens and the collected flowers fall.

Ceres is identified through Proserpina’s appeals to her mother and then searches everywhere for her missing daughter.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 confidence: high

Proserpina gathers violets or white lilies with youthful eagerness; Pluto sees, loves, and seizes her; she calls to her mother and companions as flowers fall from her loosened robe.

Ceres is the mother who searches through lands and seas for the daughter taken by Pluto.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: medium

Footnote on Henna/Enna: the city is central in Sicily and called its navel; Ceres’ worship is prominent; Proserpine is said by many authors to have been carried away by Pluto near Henna, with other locations also reported.

Ceres is a goddess intensely worshipped at Enna and is described as hearing the cries of her daughter Proserpine.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: medium

Henna/Enna is described as the navel of Sicily and a major cult-place of Ceres; Proserpine is said by many authors to have been carried away by Pluto nearby, with other locations also reported; Cicero describes the sacred landscape, cavern, chariot abduction, descent into earth, lake, and yearly festival.

Ceres’ worship at Henna is emphasized, and Ceres is said to hear her daughter calling for assistance.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: high

“Ceres was the first to turn up the clods with the crooked plough; she first gave corn and wholesome food to the earth; she first gave laws.”

Calliope's song credits Ceres with first ploughing, corn, wholesome food, laws, and all gifts.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9818-9899 confidence: medium

Latona, fatigued with her two children and thirsty, goes to a pond; countrymen at work prevent her from drinking and muddy the water; she transforms them into frogs.

Latona is described as a goddess fatigued by carrying two children, and the following lines refer to worship of the deity who produced the twins.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9901-9983 confidence: medium

The guide says the altar belongs to the goddess whom Juno banished; wandering Delos received her, and Latona brought forth twins while leaning against a palm and the tree of Pallas.

Latona is called a Goddess and Titaness, carries and nurses the two divine children, and appeals to the countrymen by showing the children’s little arms.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2895-2997 confidence: medium

The personified Earth, surrounded by sea and dried springs, raises her all-productive face, places her hands to her forehead, shakes everything with a vast trembling, sinks lower, and speaks with a parched voice.

Earth is personified as all-productive and emphasizes her fertility and her provision of leaves, grain, and frankincense while suffering wounds from agriculture and fire.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2999-3129 confidence: high

Eryx is associated with a temple of Venus; Cynthus with the births of Apollo and Diana; Dindyma with Cybele, mother of the Gods; other mountains are geographically identified.

Cybele is explicitly described as the mother of the Gods, and Dindyma is said to be sacred to her.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 3131-3171 confidence: medium

The earth was called by the Greeks 'the mother of all things'; Virgil calls it 'omniparens.'

The note states that Earth was called by the Greeks 'the mother of all things' and by Virgil 'omniparens.'
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 3131-3171 confidence: medium

Footnote 53 says the earth was similarly called by the Greeks 'mother of all things' and by Virgil 'omniparens.'

The earth is glossed as all-productive and compared with expressions meaning mother or producer of all things.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: low

Proserpine is called Deois from her mother Ceres; the explanation connects the name with Ceres seeking her daughter and being told she would find her.

The Proserpine note explains Deois through Ceres and a phrase linked to Ceres seeking her daughter.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1042-1088 confidence: medium

The Giants' carcasses lay crushed under their own structure; Earth, drenched with her sons' blood, gave life to the warm gore and shaped it into the form of men as a memorial of the race.

Earth gives life to the Giants' blood and shapes it into a new generation of men characterized by violence and impiety.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1042-1088 confidence: medium

The Giants' bodies lie crushed beneath their own structure, and Earth is drenched with the abundant blood of her sons.

Earth is described as giving life to the blood of her sons and shaping it into men.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1622-1709 confidence: medium

Themis is asked how the loss of the race may be repaired and replies: "Depart from my temple, and cover your heads... and throw behind your backs the bones of your great mother."

Themis speaks of the bones of the great mother, and Deucalion identifies the great mother as Earth and stones as the bones within her body.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1712-1812 confidence: medium

Earth, warmed by the sun after moisture and mud ferment, produces animals of different forms, with seeds nourished in the soil like in a mother’s womb.

Earth produces living forms from mud, moisture, and heat, and the passage explicitly compares the process to growth in a mother’s womb.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: medium

Ceres is described as reigning in Sicily, teaching cultivation and sowing, establishing civil and property laws, and later being deemed Goddess of Earth and Corn; her residence is given as Enna/Henna.

Ceres is associated with earth, corn, agriculture, and Isis; Proserpine’s removal is explained as scarcity, buried seed, and later renewed crops.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: high

Ceres recognizes the girdle, grieves, accuses lands of ingratitude, and in Trinacria damages ploughs, husbandmen, oxen, seed, soil, corn, and crops.

Ceres is mother of the lost daughter and is associated with corn; in anger she damages ploughs, seed, soil, and crops.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: high

The explanatory heading summarizes Ceres’s search, Arethusa’s information, Jupiter’s condition for return, Proserpine’s pomegranate seeds, Ascalaphus’s owl transformation, the Sirens’ wings, and the six-month division between earth and the Infernal Regions.

Ceres searches over the world for Proserpine, who has been carried away by Pluto.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: high

Ceres recognizes the girdle, mourns, accuses lands of ingratitude, and devastates Trinacria’s agriculture: ploughs, husbandmen, oxen, soil, seed, and crops are harmed.

Ceres reacts to proof of Proserpine’s loss by punishing Trinacria’s fields, seed, ploughs, crops, husbandmen, and oxen.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3102-3186 confidence: low

Near a lake and myrtle groves, Dryope comes unsuspecting, intending garlands for the Nymphs, carrying and nursing her infant son; a watery lotus blooms nearby.

Dryope is transformed while nursing her infant and instructs relatives to care for him beneath her tree, associating shrubs with goddess bodies.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12144-12220 confidence: medium

The speech lists corn, apples, grapes, herbs, fire-softened foods, milk, and honey, and says lavish Earth yields agreeable food without slaughter and bloodshed.

Earth is personified as lavish and as the best of mothers, producing abundant food without bloodshed.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9323-9399 confidence: high

Aurora grieves Memnon, whom she saw killed by Achilles' spear on the Phrygian plains; her rosy color turns pale, clouds cover the ether, and she cannot bear to see his limbs on the funeral flames.

Aurora, a goddess and mother of Memnon, mourns his death and asks Jove to grant him honor as solace.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11409-11506 confidence: high

The Mother of the Gods recalls that the pines were cut on Ida, arrives with cymbal, pipe, and lions, declares she will save the ships, and thunder, showers, hail, winds, and waves follow.

Cybele protects the Idaean pine ships from Turnus’s fire by changing them into sea nymphs.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5476-5534 confidence: medium

“Cybele, the Goddess of the Earth, was usually represented as crowned with turrets, and drawn in a chariot by lions.”

Cybele is described as Goddess of the Earth, crowned with turrets, and drawn in a chariot by lions.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5476-5534 confidence: low

Cybele, Goddess of the Earth, was usually represented with a turreted crown and drawn in a chariot by lions.

Cybele is described as Goddess of the Earth, represented with turreted crown and lion-drawn chariot.
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The Mysteries of Mithra INDEX / INDEX / INDEX / INDEX; lines 9532-9637 confidence: medium

The index lists doctrines, theology, astrology, liturgy, clergy, devotees, relations with religions of the empire, philosophy and Stoicism, Roman tolerance, and association with the religion of the Magna Mater or Great Mother.

The index associates the religion with the Magna Mater and includes a neighboring entry for the Great Mother.
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The Mysteries of Mithra MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III / DOCTRINE OF THE M1THRAIC MYSTERIES 113 / DOCTRINE OF THE MITHRAIC MYSTERIES 115; lines 4788-4919 confidence: medium

Mother earth is fecundated by the waters of Heaven; the four cardinal winds are correlated with deified Seasons and invoked as genii that govern temperature, moisture, vegetation, and life-giving air.

The earth is explicitly called mother earth and terra mater and is described as fecundated by waters of Heaven.
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The Mysteries of Mithra MITHRAISM IN THE ROMAN EMPIRE 75 / THE MYSTERIES OF MITHRA / MITHRAISM IN THE ROMAN EMPIRE 77 / MITHRAISM IN THE ROMAN EMPIRE 83; lines 3678-3803 confidence: medium

From the earliest traces of the Persian cult in Italy, it is described as intimately associated with the Magna Mater; the taurobolium is defined as baptism in the blood of a bull and as adopted into the Phrygian goddess's liturgy under old Mazdean belief.

The passage identifies the Magna Mater or Great Mother of Pessinus and the Phrygian goddess as closely associated with the Persian cult in Italy.
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The Mysteries of Mithra THE MITHRAIC LITURGY 167 / THE MYSTERIES OF MITHRA / THE M1THRAIC LITURGY 173 / THE MYSTERIES OF MITHRA; lines 7021-7136 confidence: medium

The symbolism of the Mysteries is said to see Magna Mater as nourishing Earth yearly fecundated by the Heavens.

The passage says the Mysteries saw Magna Mater as nourishing Earth yearly fecundated by the Heavens.
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greek

Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5177-5263 confidence: high

While Persephone still sees earth, heaven, sea, and sun she hopes to see her mother; her voice rings through mountains and sea, and her mother hears.

Demeter, a goddess and mother, hears her daughter, grieves, searches over land and sea with torches, and asks divine witnesses for news.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5177-5263 confidence: high

While Persephone still sees earth, heaven, sea, and sun, she hopes to see her mother and the gods; her voice rings out and Demeter hears.

Demeter hears her daughter's cry, grieves, and searches across land and sea with torches.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5349-5443 confidence: high

Demeter sits on a stool with a veil before her face, silent and grieving, taking no food or drink because she longs for her daughter, until Iambe's quips and jests make her smile and laugh.

Demeter is both a goddess and mother; her abstention, silence, and sorrow are caused by longing for her daughter.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5349-5443 confidence: high

Demeter and the girls arrive at Celeus’ house; Metaneira sits by a pillar holding her son; Demeter fills the doorway with heavenly radiance and Metaneira rises in fear and reverence.

Demeter, explicitly a goddess, sits veiled and silent, refuses food and drink, and pines for her daughter while staying in Celeus’ house.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 confidence: high

Demeter sits apart, yearning for her daughter, and causes a cruel year in which seed does not sprout; famine threatens mankind and divine gifts and sacrifices; Zeus sends Iris to Eleusis.

Demeter grieves for her daughter, withdraws from the gods, and prevents seed and fruit from growing until she can see Persephone.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 confidence: medium

After the building is finished, golden-haired Demeter sits apart from the gods, wasting with yearning for her daughter.

Demeter grieves for her daughter, sits apart in her temple, and prevents seed and fruit from springing, producing famine until she can see Persephone.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 confidence: high

Zeus sends Rhea to Demeter with promises of honors and agreement that Persephone will spend a third of the year below and two thirds above; Rhea urges Demeter to restore the fruit that gives life. Rharus is described as barren because Demeter hid the grain.

Demeter's design hides the grain, leaving the land barren, and she later causes fruit, leaves, and flowers to spring up.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 confidence: high

Demeter and Persephone reunite and embrace. Demeter asks if Persephone tasted food below and explains that tasting food requires annual return beneath the earth for a third part of the seasons, with spring return from darkness and gloom.

Demeter and Persephone embrace after separation; Demeter's grief and concern shape the settlement and the restoration of fertility.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5637-5648 confidence: medium

"queen of the land of sweet Eleusis and sea-girt Paros and rocky Antron, lady, giver of good gifts, bringer of seasons, queen Deo" and "your daughter all beauteous Persephone"

Deo is invoked with her daughter and called giver of good gifts.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5637-5648 confidence: medium

The speaker invokes the queen of sweet Eleusis, sea-girt Paros, and rocky Antron; addresses Deo as lady, giver of good gifts, and bringer of seasons; asks Deo and her daughter Persephone to be gracious and grant heart-cheering substance for the song.

Deo is called queen, giver of good gifts, bringer of seasons, and mother of Persephone.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: high

The Hymn to Demeter describes the seizure of Persephone by Hades, Demeter's grief, her stay at Eleusis, and her vengeance on gods and men by causing famine.

Demeter's grief, stay at Eleusis, and vengeance by famine are explicitly summarized.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: medium

The Hymn to Demeter describes Hades’ seizure of Persephone, Demeter’s grief, her stay at Eleusis, and her vengeance on gods and men by causing famine.

Demeter’s grief for Persephone leads to vengeance on gods and men by causing famine.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: medium

Hera prays to Earth, Heaven, and the Titans while striking the ground; Earth moves; Hera later bears Typhaon and gives him to the dragoness; Apollo shoots the dragoness, who dies in blood.

Hera, a queenly goddess, bears Typhaon apart from Zeus and gives him to the dragoness; Typhaon becomes a plague to men.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1994-2082 confidence: medium

The addressee is instructed to wear protective winter clothing, avoid storm clouds and rain, manage winter rations, and continue until equal days and nights when Earth bears fruit again.

Earth is called the mother of all and is said to bear various fruit again after the winter period and equalization of nights and days.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1994-2082 confidence: low

The addressee should wear protective clothing against frost, mist, rain, and wind; dawn mist rises from rivers and heaven; dark cloud should be avoided; after equal days and nights Earth bears fruit again.

Earth is explicitly called mother of all and is said to bear various fruit again when the year reaches equal nights and days.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3641-3768 confidence: medium

The Sons of Boreas pursue the Harpies through many distant lands and peoples; Earth bears peoples connected with Epaphus and Zeus; the route includes Eridanus, Fawn mountain, Etna, Ortygia, Odysseus' people, sea, and air.

Huge Earth, called all-nourishing, is said to bear distant peoples connected with Epaphus and Zeus.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5651-5739 confidence: high

Leto is praised for bearing Apollo and Artemis; Artemis is linked with Ortygia, Apollo with rocky Delos near Cynthian hill, a palm-tree, and the streams of Inopus.

Leto, mother of Apollo and Artemis, wanders in travail seeking a land willing to receive her son.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 confidence: high

Earth bears Heaven, Hills, and Pontus; afterward with Heaven she bears Oceanus, Coeus, Crius, Hyperion, Iapetus, Theia, Rhea, Themis, Mnemosyne, Phoebe, Tethys, and Cronos, who hates his father.

Earth bears Heaven, Hills, Pontus, numerous divine children, and later beings from Heaven's blood; she also acts as mother to her oppressed children.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 confidence: high

Chaos comes first; then Earth, Tartarus, and Eros. Erebus and Night come from Chaos, and Night bears Aether and Day with Erebus.

Earth is foundational, bears Heaven, Hills, and Pontus, unites with Heaven to bear many deities, and later receives blood that generates further beings.
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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: medium

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 seeks protection for Zeus, and Earth receives, nourishes, and hides him 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 3293-3404 confidence: medium

Demeter joins with Iasion in a thrice-ploughed fallow in Crete and bears Plutus, who makes wealthy those who find him or into whose hands he comes.

Demeter joins with Iasion in a thrice-ploughed fallow in Crete and bears Plutus, a god who bestows wealth.
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Hesiod, the Homeric Hymns, and Homerica Theogony ll. 116-138 confidence: medium

"Verily at the first Chaos came to be, but next wide-bosomed Earth... and dim Tartarus... and Eros (Love), fairest among the deathless gods..."

Earth is both the foundation of the deathless ones and the bearer of Heaven, Hills, and Pontus.
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Hesiod, the Homeric Hymns, and Homerica XI. TO ATHENA / XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS; lines 7106-7130 confidence: high

The speaker sings of rich-haired Demeter and her daughter Persephone, then asks the goddess to keep the city safe and govern the song.

The passage names Demeter with her daughter Persephone and separately invokes the mother of all gods and men.
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Hesiod, the Homeric Hymns, and Homerica XI. TO ATHENA / XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS; lines 7106-7130 confidence: high

Demeter is introduced as rich-haired and awful, named with her daughter Persephone, and asked to keep the city safe and govern the song.

The hymn to the Mother of the Gods explicitly calls her mother of all gods and men; Demeter is also introduced together with her daughter Persephone.
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Hesiod, the Homeric Hymns, and Homerica XI. TO ATHENA / XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS; lines 7106-7130 confidence: medium

The Muse, daughter of Zeus, is asked to sing of the Mother of all gods and men, who is pleased with rattles, timbrels, flutes, wolves’ and lions’ cries, echoing hills, and wooded coombes.

The Mother of the Gods is associated with rattles, timbrels, flutes, wolves, lions, echoing hills, and wooded coombes.
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Hesiod, the Homeric Hymns, and Homerica XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE; lines 7413-7433 confidence: medium

The Son of Cronos was joined with Selene in love; she conceived and bore Pandia, described as exceedingly lovely among the deathless gods.

Selene is represented as conceiving and bearing Pandia, a daughter lovely among the gods.
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Hesiod, the Homeric Hymns, and Homerica XXVII. TO ARTEMIS / XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL; lines 7368-7387 confidence: high

Earth is invoked as “mother of all” and said to feed all creatures on land, in the seas, and in the air.

Earth is called mother of all and Mother of the gods, feeds all creatures, and is the source of mortal livelihood and fertility.
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Hesiod, the Homeric Hymns, and Homerica XXVII. TO ARTEMIS / XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL; lines 7368-7387 confidence: high

The hymn opens with the speaker singing of well-founded Earth as mother of all and eldest of all beings; she feeds creatures on land, in sea paths, and in the air.

Earth is called mother of all, eldest of all beings, feeder of all creatures, Mother of the gods, and bountiful holy goddess.
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Hesiod, the Homeric Hymns, and Homerica XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601; lines 7456-7569 confidence: medium

Queen Earth is addressed as a giver of honey-hearted wealth who is kind to some and intractable or rough to those she is angry with.

Queen Earth is addressed as bounteous giver of wealth but also harsh toward those with whom she is angry.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3389-3471 confidence: medium

Demeter's popular memory is described as tenacious; her name, cult, and legends with her daughter survive in different forms; S. Demetrius takes over agriculture and marriage associations.

Demeter is associated with her daughter, agriculture, good harvests, and a local saint Demetra at Eleusis whose worship is said to continue before the old statue.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3473-3537 confidence: medium

Marigo, wife of the khodja-bachi, helps Demetra and brings her to Nicolas; both welcome and tend her, and Demetra rewards them by blessing their fields with fertility.

Marigo and Nicolas welcome and tend Demetra, and Demetra rewards them by blessing their fields and giving them fertility.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3539-3624 confidence: medium

The conqueror takes the girl back to Lepsína as spring begins and flowers appear, then enters the monastery; S. Demetra receives her daughter, and the fields of Lepsína are said to remain fertile through the saint’s blessing.

The girl is brought back when spring begins, S. Demetra receives her daughter, and the fields of Lepsína remain fertile through the saint’s blessing.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3539-3624 confidence: high

The conqueror takes the girl back to Lepsína as spring begins and flowers appear, then enters the monastery; S. Demetra receives her daughter, and the fields of Lepsína are said to remain fertile through the saint’s blessing.

The author explicitly states that details accord with the rape of Persephone in the Homeric hymn and that the groundwork is the old myth involving Demeter, Core, Pluto, and Triptolemus.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24653-24742 confidence: high

The Eleusinian drama of Demeter and Kore is said to uplift the initiated until they share Demeter's sorrow, wandering, and joy.

Demeter shares sorrow and wandering in the drama, searches for Kore in vain, mourns her as dead, and is later comforted by her living return.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. 1. M / VOL, I. N / VOL. I. P / VOL. I Q; lines 4701-4819 confidence: high

A rock called Anaclethris is named because Demeter is said to have called her daughter back there while wandering in search of her; Megarian women perform a mimic representation of the legend.

Demeter is said to have called her daughter back at Anaclethris while wandering in search of her, and the legend is ritually mimed by women.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. G / VOL. I. H / VOL. I. K / VOL. 1. M; lines 3701-3794 confidence: medium

Attic parishes include sanctuaries or altars of Demeter and the Maid, Athena, Apollo, Artemis, Leto, the Mother of the gods, and the Dioscuri; at Zoster, Leto loosened her girdle in preparation for delivery, and the place was named from that incident.

Multiple Attic sites are associated with Demeter, the Maid, the Mother of the gods, Earth named the Great goddess, and related female divine epithets.
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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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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2520-2594 confidence: medium

Love is said to be required by law, nature, and gods for production; poets and natural philosophers describe earth, heaven, sun, and moon in relations of love or marriage, with earth as mother and Love as necessary to matter's desire.

Earth is explicitly called mother of man and beast and producer of plants.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1276-1356 confidence: high

Mopsus tells Jason to climb rugged Dindymum and propitiate the mother of all blessed gods so the stormy blasts will cease; he says a halcyon conveyed the message while flying over sleeping Jason.

The passage instructs Jason to propitiate the mother of the gods so the stormy blasts cease, and later shows sacrifice followed by calm winds.
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The Bacchae of Euripides CHARACTERS IN THE PLAY / THE BACCHAE / DIONYSUS. / CHORUS.; lines 265-411 confidence: medium

The song blesses one who has drunk the Living Fountain, whose sins are lifted, who worships on the mountain under Cybele, wears ivy, raises the thyrsus, and calls Bacchae to bring Bromios from Phrygia.

Cybele is called Mother and connected with mountain worship; Mother Rhea, Corybant, Satyrs, timbrel, pipes, and Phrygian chant are linked to Dionysus' rites.
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The Extant Odes of Pindar FOR PSAUMIS OF KAMARINA, / WINNER IN THE MULE-CHARIOT-RACE. / FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE.; lines 1345-1412 confidence: medium

Hieron honors Demeter, the feast of her daughter with white steeds, and the might of Aetnaean Zeus, and is known to song and lute.

Demeter is named with her daughter and a feast of the daughter, both in the context of Hieron's honors.
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The Extant Odes of Pindar FOR PYTHEAS OF AIGINA, / WINNER IN THE BOYS' PANKRATION. / FOR ALKIMIDAS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH.; lines 4637-4750 confidence: medium

The passage says, 'One race there is of men and one of gods,' from 'one mother'; the footnote identifies that mother as Earth. It contrasts mortal weakness with everlasting heaven and says humans partly resemble immortals but do not know Destiny's course.

The passage says men and gods are one race from one mother, identified by the footnote as Earth, while also emphasizing their differing strength.
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The Homeric Hymns THE ALLEGED EGYPTIAN ORIGINS / CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO; lines 1601-1702 confidence: medium

Leto is hailed as mother of Apollo and Artemis; Apollo is borne on rocky Delos by Cynthian Hill, a palm tree, and Inopus streams.

Leto is a divine mother whose labor and relationship to Apollo and Artemis are emphasized.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 2872-2969 confidence: high

Demeter's daughter gathers flowers; the narcissus is produced as a snare by Zeus's counsel; the earth opens; Hades seizes her against her will and drives her away in a golden chariot while she cries to Zeus.

Demeter is a goddess associated with crops and Seasons, and she searches the earth for her daughter for nine days with torches while fasting and mourning.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 2971-3060 confidence: high

Demeter refuses the high seat; Iambe sets a stool with a glistening fleece; Demeter sits veiled, silent, unsmiling, and without food or drink, wasting with desire for her daughter.

Demeter is named as goddess and bearer of seasons and gifts, while her silence, fasting, and sorrow are attributed to longing for her daughter.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3062-3152 confidence: high

After the work is done, Demeter sits apart from the gods, wasting with desire for her daughter, and brings a dreadful year: the earth produces no seed, ploughing and barley fail, mortals approach famine, and the Olympian gods risk losing gifts and sacrifices until Zeus forms a counsel.

Demeter, grieving for her daughter, sits apart from the gods and prevents the earth from sending up seed, causing vain ploughing, fruitless barley, and threatened famine.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3154-3228 confidence: high

Demeter refuses the immortals' gifts and honors and will not enter Olympus or let earth bear fruit until she sees her daughter.

Demeter, as mother, refuses Olympus and stops the earth from bearing fruit until she sees her daughter.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3230-3303 confidence: high

Rhea leaves Olympus and comes to Rarion, once fertile but now fallow and leafless, where the white barley grain is hidden by Demeter's device; future spring growth is foretold.

Demeter's device hides the barley grain, Rarion lies fallow, and after the settlement she sends grain up from the soil so the earth becomes heavy with leaves and flowers.
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The Homeric Hymns THE HYMN TO APHRODITE / THE HYMN TO DEMETER / HYMN TO DEMETER / THE ALLEGED EGYPTIAN ORIGINS; lines 1309-1403 confidence: medium

The author says he regards the Greek Mysteries as native, cites analogous rites among Peruvian, Pawnee, Australian, and African communities, and argues that Pawnee and Peruvian parallels cannot be explained by borrowing from Greece.

The passage repeatedly links Demeter, Kore/Cora, Mama, Isis, and the Pawnee Earth Mother with grain, maize, or harvest rites.
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The Homeric Hymns THE HYMN TO APHRODITE / THE HYMN TO DEMETER / HYMN TO DEMETER / THE ALLEGED EGYPTIAN ORIGINS; lines 1493-1529 confidence: medium

The passage reports that Ramsay, following Robertson Smith, suggests Leto may be the old Semitic Al-lat; Leto and Artemis are described as Mother and Maid with a mystery play, and rites of Demeter and Kore are said in the reported theory to have crossed from Asia to Crete and then Europe.

The passage describes Leto and Artemis as the Mother and the Maid (Kore) with a mystery play, and connects Demeter and Kore with Eleusinian rites.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1050-1139 confidence: medium

The author questions the reduction of Demeter/Persephone to a pig, cites the Australian Legend of Eerin as an example of simultaneous identities, and argues that a Corn Spirit could be conceived spiritually, anthropomorphically, and zoomorphically.

The passage presents a Divine Being of the Grain branching into anthropomorphic Demeter/Mother of Corn and zoomorphic animals such as pig or horse.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1050-1139 confidence: high

The Attic tale is summarized: Hades, Lord of the Dead, ravishes Persephone; Demeter wanders among humans and is received by Celeus; after failing to make Celeus’ son immortal, she demands a temple and blights grain in wrath; Zeus commands the daughter’s restoration.

Demeter sits in wrath and blights the grain, and reconciliation follows the restoration of her daughter at Zeus’s command.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1141-1216 confidence: medium

Manabozho mourns with blackened face, as Demeter wears black; the Manitos propitiate him with gifts, ceremonies, and a cup like Iambe's beverage for Demeter; he drinks, becomes glad, washes off the black stain, and Earth is joyous.

The passage links Manabozho's release from mourning with Earth becoming joyous again and later discusses Corn Mother, Spirit of Vegetation in each year's growth, Demeter, and Persephone.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1218-1306 confidence: medium

The passage says Mysteries demand more than ritual purity among Australians, Yao, and Greeks; the Mother and the Maid are Saviours, holy, pure, and patrons of conduct despite contradictory legends involving figures such as Zeus and Persephone.

The Mother and the Maid are described as Saviours, holy, pure, and patrons of conduct.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 892-975 confidence: high

The Cnidian statue is described as a seated Demeter of uplifted eyes, the mourning mother and weary seeker for her lost child Persephone.

The passage repeatedly frames Demeter and Persephone as mourning Mother and lost Maiden, with Persephone as Demeter’s child and daughter-companion.
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The Homeric Hymns X. TO ATHENE / XI. TO HERA / XII. TO DEMETER / XIII. TO THE MOTHER OF THE GODS; lines 3446-3461 confidence: high

“Sing for me, clear-voiced Muse, daughter of great Zeus, the mother of all Gods and all mortals”

The Mother of the Gods is explicitly described as mother of all Gods and all mortals.
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The Homeric Hymns X. TO ATHENE / XI. TO HERA / XII. TO DEMETER / XIII. TO THE MOTHER OF THE GODS; lines 3446-3461 confidence: medium

The Mother of the Gods is glad in the sounds of rattles, drums, flutes, the cries of wolves and fiery-eyed lions, echoing hills, and woodland haunts.

The Mother of the Gods is associated with rattles, drums, flutes, wild animal cries, echoing hills, and woodland haunts.
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The Homeric Hymns XXVI. TO ARTEMIS / XXVII. TO ATHENE / XXVIII. TO HESTIA / XXIX. TO EARTH, THE MOTHER OF ALL; lines 3689-3706 confidence: high

Concerning Earth, the mother of all, shall I sing, firm Earth, eldest of Gods, that nourishes all things in the world

Earth is explicitly called mother of all and Mother of the Gods, and all beings are described as nourished or fed from her store.
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The Homeric Hymns XXXI. TO THE MOON / XXXII. TO THE DIOSCOURI / XXXIII. TO DIONYSUS / FOOTNOTES; lines 3793-3975 confidence: medium

Footnote {66} says the Genius of the grain as a woman existed in Peru and also mentions the Corn Mother of Germany and the Harvest Maiden of Balquhidder.

The footnote explicitly groups the Genius of the grain as a woman, the Corn Mother, and the Harvest Maiden.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 2861-3072 confidence: medium

Electra invokes Hermes as warder of shades and herald of upper and under world, asks him to carry her prayer to the gods below, invokes Earth as mother, nurse, and womb, and pours draughts for the dead.

Electra addresses Earth as mother of all things, foster-nurse, and womb that takes seed in the context of a grave prayer.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2472-2614 confidence: high

Achilles grieves at the sounding shore and deep, weeps in anger and disdain, and laments to his parent goddess that his short life should at least receive honor from Jove, while Agamemnon has obscured his glories and resumed his prize.

Achilles goes to the sea, addresses his parent goddess, refers to his short destined life, and asks why Jove has not honored him after Agamemnon resumed his prize.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 382-487 confidence: low

Homer drives Thestorides from the island, succeeds as a teacher, and establishes a poetry school in Chios; a site called the School of Homer is described as an open temple of Cybele on rock, with a seated goddess image, lion-carved chair, oval area, and mountain-hewn form.

The so-called School of Homer is described as an open temple of Cybele on a rock, hewn out of the mountain, with a seated goddess image and lions.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17412-17542 confidence: high

In the deep sea with Nereus and the watery train, Thetis hears Achilles's cries and the Nereids weep with her.

Thetis, called a mother-goddess, hears Achilles from the sea, laments him as her son, and travels to stand beside him and ask the cause of his grief.
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The Iliad THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17412-17542 confidence: high

In the deep sea, Thetis hears Achilles' cries; Nereids and sea sisters gather in the glimmering grotto and beat their breasts in mourning.

Thetis is explicitly called a mother-goddess, hears Achilles' cries, laments his doomed life, and goes to stand beside him.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D; lines 3259-3389 confidence: medium

Earth, angered over the Titans, brings forth the Giants by Sky; the Giants are described as huge, strong, terrifying, long-haired, and dragon-footed.

Earth and Sky produce the Giants, who attack the sky and are then fought by the gods.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1852-1969 confidence: high

Sky first ruled the whole world, wedded Earth, and begat the Hundred-handed: Briareus, Gyes, and Cottus, each with a hundred hands and fifty heads.

Sky weds Earth and divine offspring are born; Frazer's note explicitly frames the Sky-Earth marriage as a widespread pattern tied to rain and fertility.
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germanic

Teutonic Mythology, Volume 1 CHAPTEE X. / FRO, (FEEYR). / FRO. 211 / FRO. 213; lines 10596-10635 confidence: medium

Aestyan boar forms are worn as charms; Tacitus is cited for connecting them with worship of the mater deum, interpreted as female Fro or Freyja; the Edda is cited as assigning Gullinbursti to Freyja, though elsewhere he belongs to Freyr.

The Aestyans' boar forms are described as charms and are linked by the passage to Tacitus' mater deum, interpreted as Freyja or a female Fro.
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Teutonic Mythology, Volume 1 CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343 / INGUIO. HARTUNG. 347; lines 16979-17069 confidence: medium

The author proposes the line Tvisco, Mannus, Ingvio, Nerthus, Fravio; Tvisco is earth-born; Nerthus repeats the mother after intermediate links; the Vanir, Njorth, and Freyr are linked with the Ingaevones.

Tvisco is called earth-born, Terra mater stands at the head of the race, and Nerthus is discussed as a goddess whose name may be transferred to a later god or hero.
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Teutonic Mythology, Volume 1 DONAE, THUNAE, (THOEE). / THUNAR. 1G7 / TIIUNAE. 169 / THUNAR. 171; lines 8566-8655 confidence: high

The passage says fairguni, virgun, and firgen are connected with divinely honoured beings; Old Norse Fiorgyn is Thor's mother, the goddess Earth, and male Fiorgynn is the father of Frigg.

Old Norse Fiorgyn is identified as Thor's mother and the goddess Earth; Thor is named as Earth's son.
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Teutonic Mythology, Volume 1 DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343; lines 16778-16867 confidence: medium

The passage says Gaia gave birth to Uranos and Pontos, so sky and sea sprang from earth; it then derives Tuisco from tiv, whose primary meaning is sky, and says Tvisco may be celestial or offspring of Tiv.

Gaia/Earth is said to give birth to sky and sea, Earth is described as Donar's mother, and Gaia/Tellus/Terra are connected with Germanic goddess names.
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Teutonic Mythology, Volume 1 GOD. 15 / GOD. 17 / GOD. 19 / GOD. 21; lines 1292-1331 confidence: medium

The name Father is highlighted; Eddic compounds such as alfodr and valfadir are applied to Óðinn as father of all gods, men, and created things; the passage also notes Old English feeder alwealda and Christian familiarity with God as Father.

The passage treats Father as a divine name for God and Óðinn, cites Greek and Roman divine father formulas, and notes Lettish mother epithets for goddesses.
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Teutonic Mythology, Volume 1 GROVES. 71 / GEOVES. 75 / GROVES. 77 / BUILDINGS. 79; lines 3964-4068 confidence: high

Tacitus, Germania 40, is cited for a sacred grove, worship of Mother Earth, the priest carrying the goddess among the people, and returning her to the sanctuary.

The Tacitus citation describes worship of Mother Earth and a festival sequence in which the goddess is carried among the people and returned to the sanctuary.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 14938-15023 confidence: medium

Christian thinking substituted Mary for a heathen goddess; a constellation and plant names connect Mary, Venus, Frigg, and Freyja, and Mary is called the highest beauty and 'our lady'.

Mary is said to substitute for a heathen goddess, receive attributes of beauty and ladyship, and perform domestic functions compared with Holda and Berhta.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 14938-15023 confidence: high

The passage compares Priye for Aphrodite with words for love, lover, and friend, and discusses whether the name means Freyja as goddess of love and fruitfulness or Frigg as divine mother and marriage patron; it also describes Prithvi as Terra mater, source of fruit and increase.

Frigg is described as divine mother, patroness of marriage, and a helper invoked by the childless; Prithvi is described as Terra mater and source of fruit and increase.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 14938-15023 confidence: medium

The passage compares Priye for Aphrodite with words for love, lover, and friend, and discusses whether the name means Freyja as goddess of love and fruitfulness or Frigg as divine mother and marriage patron; it also describes Prithvi as Terra mater, source of fruit and increase.

The passage says Priye must have meant either Freyja as goddess of love and fruitfulness or Frigg as divine mother and patroness of marriage; related terms of love and friendship are listed.
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Teutonic Mythology, Volume 1 HOLD A, HOLLE. 2C9 / HOLUA, HOLLE. 271 / PERAHTA, BERGHTE. 277 / PERAHTA, BERCHTE. 279; lines 13740-13816 confidence: medium

The white lady is linked by name with words meaning bright, light, or white; she attaches to families, keeps the name Berta, appears by night in snow-white garments in princely houses, tends babies while nurses sleep, and acts as grandmother or ancestress.

The white lady/Berta is described as attached to families, appearing in snow-white garments, rocking or dandling babies, and acting as grandmother or ancestress.
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Teutonic Mythology, Volume 1 HOLDA, HOLLE. 265 / UOLDA, IIOLLE. 267 / HOLD A, HOLLE. 2C9 / HOLUA, HOLLE. 271; lines 13528-13587 confidence: low

Perchtha, queen of the heimchen, dwells between Bucha and Wilhelmsdorf; she commands heimchen to water fields while she ploughs underground, then decides to leave after falling out with the people.

Perchtha is called queen of the heimchen, commands them to water the fields of men, and herself works underground with a plough.
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Teutonic Mythology, Volume 1 HOLUA, HOLLE. 271 / PERAHTA, BERGHTE. 277 / PERAHTA, BERCHTE. 279 / PERAHTA, BEKCHTE. 281; lines 13841-13933 confidence: medium

Holda and Bertha are said to drive about in wagons like Mother Earth, promote agriculture and navigation, possess a sacred plough dropping gold chips, appear suddenly, and Berhta gives gifts at the window.

Holda and Bertha are said to drive in wagons like Mother Earth, promote agriculture and navigation, and possess a sacred plough that drops gold chips.
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Teutonic Mythology, Volume 1 ISIS. 250 / ISIS. 20 1 / ISIS. 2G3 / HOLDA, HOLLE. 265; lines 13024-13110 confidence: medium

The Sueves honor their goddess by carrying her ship; unmarried young women are compelled to join the festival; the author links the divine mother with love, wedlock, and punishment of the backward.

The Suevic goddess is honored by carrying her ship; Greek goddesses are linked with ship dedications and processions; the note also discusses votive ships.
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Teutonic Mythology, Volume 1 ISIS. 250 / ISIS. 20 1 / ISIS. 2G3 / HOLDA, HOLLE. 265; lines 13024-13110 confidence: high

A note says small Yuletide ships smeared with reindeer blood are hung on trees for jauloherra; votive gifts to saints are said to replace older heathen gifts, and ships with silver ploughs support ancient worship of a maternal deity.

The note explicitly treats ships and ploughs as supporting evidence for ancient worship of a maternal deity and discusses offerings replacing older heathen gifts.
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Teutonic Mythology, Volume 1 ISIS. 2G3 / HOLDA, HOLLE. 265 / UOLDA, IIOLLE. 267 / HOLD A, HOLLE. 2C9; lines 13240-13328 confidence: medium

Holda's superintendence of agriculture and household order is said to mark the office of a motherly deity, comparable to Nerthus and Isis.

The passage states that her supervision of agriculture and household order marks the office of a motherly deity.
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Teutonic Mythology, Volume 1 LOKI, GRENDEL, SA-TURN. 245 / LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249 / EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251; lines 12319-12414 confidence: high

Impersonal words for soil and dust are contrasted with Iorð as wife and daughter of Odin and mother of Thor, and Rindr/Rinda as wife of Odin, mother of Vali, and a name linked to rind or crust of the soil.

Nerthus is explicitly identified as Terra Mater; Iorð is mother of Thor; harvest goddess Lady Gaue receives a field rite.
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Teutonic Mythology, Volume 1 LOKI, GRENDEL, SA-TURN. 245 / LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249 / EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251; lines 12416-12511 confidence: high

An Old English formulary for restoring fertility to bewitched fields contains the address 'erce, erce, erce, eorpan modor'; the author says the expression is enigmatic.

The passage centers on named female or maternal earth figures, field-fertility addresses, the earth as mother of men, and worship of the teeming, nourishing earth.
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Teutonic Mythology, Volume 1 LOKI, GRENDEL, SA-TURN. 245 / LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249 / EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251; lines 12416-12511 confidence: high

Lucretius is cited describing the Magna Mater's image traveling through lands and cities in a lion-drawn car, with roads covered in bronze, silver, largess, and rose flowers.

The Magna Mater is described as carried through lands and cities while roads are strewn with valuables and flowers, and as having a Roman washing feast.
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Teutonic Mythology, Volume 1 LOKI, GRENDEL, SATURN'. 241 / LOKI, GRENDEL, SA-TURN. 245 / LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249; lines 12241-12316 confidence: high

The chapter introduction describes goddesses as divine mothers who travel, visit houses, and teach housekeeping and husbandry arts: spinning, weaving, tending the hearth, sowing, and reaping; these bring peace and quiet.

Goddesses are described as divine mothers from whom humans learn housekeeping and husbandry arts such as spinning, weaving, hearth-tending, sowing, and reaping.
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Teutonic Mythology, Volume 1 LOKI, GRENDEL, SATURN'. 241 / LOKI, GRENDEL, SA-TURN. 245 / LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249; lines 12241-12316 confidence: high

The Earth section names Erda, Nirdu, Gaue, Firgunia, and Hluodana, then says Earth is regarded in almost all languages as female and as a breeding, fruit-bearing mother contrasted with father sky; mother epithets indicate the goddess.

Earth is described as female and as a breeding, teeming, fruit-bearing mother, with goddess-indicating mother epithets.
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Teutonic Mythology, Volume 1 LOKI, GEENDEL, SATUKX. - 249 / EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251 / ERDA, NIRDU, GAUE, FIRGUNIA, ULUODAN.V. 255 / ISIS. 257; lines 12638-12737 confidence: low

Nehalennia is described as a Belgian or Frisian dea known from several inscriptions; related plural compounds on lower Rhine inscriptions may indicate nymphs rather than a goddess, while also carrying a mother-notion.

The Nehalennia discussion says related plural forms seem to indicate nymphs rather than a goddess, yet retain the notion of a mother.
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Teutonic Mythology, Volume 1 LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249 / EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251 / ERDA, NIRDU, GAUE, FIRGUNIA, ULUODAN.V. 255; lines 12513-12625 confidence: high

“Ops mater = terra mater”; Ceres is connected with bearing crops, and Demeter is said to suggest “earth mother.”

The passage equates or groups several divine female figures with earth, mother earth, or earth-goddess names.
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Teutonic Mythology, Volume 1 LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249 / EKDA, NIRDU, GAUE, FIKGUNIA, IILUODAXA. 251 / ERDA, NIRDU, GAUE, FIRGUNIA, ULUODAN.V. 255; lines 12513-12625 confidence: high

Latin poetic and prose citations describe rites of the Mother of the gods at Rome and washing connected with the Almo waters.

The Roman Mother of the gods, Nerthus, and Bhavani are all described as being carried or driven round and then washed or bathed in a stream, sacred lake, or secret lake.
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Teutonic Mythology, Volume 1 NORNI. WYRD. 407 / NORNI. FATAE. 411 / NORNI. FATAE. 413 / NOKNI. 415; lines 20344-20449 confidence: medium

The passage says the weaving of norns and spindle of fays reveal domestic motherly divinities, and compares their sudden appearance, wells and springs, spinning, and gifts to children with Holda, Berhta, and similar goddesses.

The author characterizes the norns and fays as domestic motherly divinities and compares them with Holda, Berhta, and similar spinning goddesses who bestow boons on babes and children.
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Teutonic Mythology, Volume 1 PRIESTESSES. 95 / PRIESTESSES. 97 / GODS. 101 / GODS.; lines 5072-5166 confidence: medium

Tacitus is said to mention Germans invoking and serving gods, ancestral gods, penate gods, common and conjugal gods, Roman interpretive names for individual gods, a deus terra editus and son, and terra mater.

The passage mentions a goddess called terra mater and later speaks of deities of the nourishing earth.
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Teutonic Mythology, Volume 2 AIR. FIRE. WATER. EARTB:. 883 / HRATA. 885 / HNOSS. GERSIMI. SPANGE. HASHART. 887 / SNOTRA. WARA. SUNIA. FRUMA. 889; lines 21189-21287 confidence: high

The passage says many goddesses and godlike women spring from moral ideas, and that a divine mother stands beside father or grandfather under forms such as Frau Uote, Holda, Berhta, Frouwa or Freyja, Sippia, and Sif.

The passage explicitly says that a divine mother stands beside the father or grandfather and names female figures such as Uote, Holda, Berhta, Freyja, Sippia, and Sif.
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Teutonic Mythology, Volume 2 BEETLE. CHAFER. 693 / CHAFEE. BEE. 695 / BEE. 697 / SKY. HEAVEN. 699; lines 12363-12454 confidence: low

Heaven is 'pictured as a husband, embracing the female earth'; heaven is not admitted among the gods like Ouranos, while Earth stands among goddesses; heaven is a space and residence of gods.

Earth is described as female and as standing among the goddesses.
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Teutonic Mythology, Volume 2 CHILD OF LUCK. 869 / WISHING-GEAR. 871 / WISHING-GEAR. 873 / GUARDIAN ANGEL. 877; lines 20667-20765 confidence: medium

Lettish Laima is near Parca or Moira and called mother/goddess; Dehkla as fostermother bestows luck and aptitude by milk, and what Dehkla disposes happens.

Laima is described as a figure near Parca or Moira and is called mother and goddess.
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Teutonic Mythology, Volume 2 ELVES, DWAEFS. 471 / PILWIZ, BILWIT. 473 / PILWIZ, BILWIT. 475 / EOGGEN-MUHME, CORN-MAMMY. 477; lines 2021-2093 confidence: medium

Robigo is described as able to hinder or perhaps cause corn blight; the walking of the hilwiss or Roggenmohme in grain is interpreted as originally benevolent and as belonging to a motherly guardian goddess of spindle and seedfield.

The passage explicitly interprets the hilwiss or Roggenmohme as originally benevolent and calls her a motherly guardian goddess of spindle and seedfield.
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Teutonic Mythology, Volume 2 GUARDIAN ANGEL. 877 / PERSONIFICATION. 881 / AIR. FIRE. WATER. EARTB:. 883 / HRATA. 885; lines 21061-21094 confidence: high

Norse skalds designate woman by ornaments; Freyja is adorned with the Brisinga men; mother earth wears the greensward as an ornament; Freyja gives birth to a divine daughter identical with herself whose name means ornament and jewelry.

Freyja is said to give birth to a divine daughter identical with herself, and Gersemi is described as another daughter of Freyja.
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Teutonic Mythology, Volume 2 GUARDIAN ANGEL. 877 / PERSONIFICATION. 881 / AIR. FIRE. WATER. EARTB:. 883 / HRATA. 885; lines 21061-21094 confidence: medium

Norse skalds designate woman by ornaments; Freyja is adorned with the Brisinga men; mother earth wears the greensward as an ornament; Freyja gives birth to a divine daughter identical with herself whose name means ornament and jewelry.

Freyja is described with the Brisinga men, while the passage also invokes mother earth wearing the greensward as an ornament.
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Teutonic Mythology, Volume 2 SAWING THE OLD WIFE. 781 / LOG-FELLING. GOSSAMER. 783 / DRESSING UP IN GREEN. 785 / DRESSING UP IN GREEN. 787; lines 16569-16591 confidence: medium

A note says Martius rests on Mars, Aprilis contains a spring-goddess answering to Ostara, Majus belongs to Maja as a mother of gods, and three consecutive Latin months are linked with divinities as in the Germanic calendar material.

Majus is said to belong to Maja, described as a mother of gods.
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Teutonic Mythology, Volume 2 WIND. STOEM. 635 / WIND. STOEM. 637 / WIND. STOEM. 639 / STOEM. 641; lines 9738-9817 confidence: high

Earth or mould is holy; fruits and trees rise from it, the dead are laid in it, death is described as return to terra mater, and earth contact gives strength.

The passage names earth as terra mater, describes death as falling into her womb, and notes a burial posture interpreted as return to mother earth and future new birth or resurrection.
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Teutonic Mythology, Volume 3 CHAPTER XXXVII. / HERBS AND STONES. / HE BBS : NAMES. / HEEBS AND STONES.; lines 17329-17371 confidence: medium

"only a small number of herbs" are named after gods or heroes compared with those referable to "goddesses and wise women"; Mary "replaces the elder Frouwa."

The passage says that many names are now given to Mary, who replaces the elder Frouwa in this domain, and then lists Marien- and Frauen- plant names.
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Teutonic Mythology, Volume 3 HOESE-DOCTOEING-. SHEPHERD'S PRATER. / SFELLS AND CHAEMS. / BLESSING THE COBNFIBLD. / SPELLS AND CHAEMS.; lines 19538-19600 confidence: medium

The charm begins, “Erce, erce, erce, eorcfan modor,” and asks the eternal Lord to grant growing and strengthening crops, including barley, wheat, and all fruits of the earth.

The text repeatedly addresses the earth as mother and asks for growth, produce, and fodder.
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Teutonic Mythology, Volume 3 HUMAN DISEASES. 115? / HUMAN DISEASES. 1159 / HUMAN DISEASES. / SICKNESSES.; lines 15743-15789 confidence: medium

Bohemians name the malady polednice and Poles Dziewanna, identified with Diana; Diana is compared with Holda, who appears at noon; white ladies are seen then, with Berhta named as their original; the malady is traced to deities and elves.

The passage links Polednice, Dziewanna-Diana, Holda, white ladies, Berhta, the woman in the wheat, pshi-polnitsa, and the weeping widow, and states that these terror forms reveal a motherly heathen divinity.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 23208-23374 confidence: high

“mother earth 253-4. 642. 1238. / mother of gods 254-5.”

The entries explicitly list “mother earth” and “mother of gods.”
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Teutonic Mythology, Volume 3 PEEFACE. / PEE FACE. / PREFACE. / PEEFACE.; lines 1653-1695 confidence: medium

"Herbs and flowers are named after Mary, her images are carried about" and installed on forest trees; "She is a divine mother, she is a spinning-wife" and maid of mercy.

Mary is directly described as a divine mother and maid of mercy within a discussion of heathen traits combined with Christian devotion.
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Teutonic Mythology, Volume 3 PEEFACE. / PEEFACE. / PREFACE. / PEE FACE.; lines 805-890 confidence: high

Nerthus is named by Tacitus as a mother of gods; her name is compared with a Norse god's name, and Holde, Berhte, Fricke, Harke, Gaue, Stempe, and Trempe are described as nearly identical beings living in legend.

Nerthus is named as mother of gods, while Holde, Berhte, and related female beings are described as nearly identical with her and surviving in legend.
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Teutonic Mythology, Volume 3 PEEFACE. / PEEFACE. / PREFACE. / PREFACE.; lines 2117-2163 confidence: high

The highest goddess stands beside the god as mother, grandmother, wise white ancestress, and is described as beaming with beauty.

The highest goddess is called mother, grandmother, and wise white ancestress.
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Teutonic Mythology, Volume 3 PEEFACE. / PREFACE. / PEE FACE. / PEEFACE.; lines 893-969 confidence: medium

The gods are described as heaven, fathers, creators, governors, guides, and lords of victory, bliss, air, fire, and water; the goddesses as earth, mothers, nourishing, spinning, tilling, beautiful, adorned, and loving.

The gods are aligned with heaven and fatherhood, while the goddesses are aligned with earth and motherhood.
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Teutonic Mythology, Volume 3 PEEFACE. / PREFACE. / PEE FACE. / PEEFACE.; lines 893-969 confidence: medium

The gods are described as heaven, fathers, creators, governors, guides, and lords of victory, bliss, air, fire, and water; the goddesses as earth, mothers, nourishing, spinning, tilling, beautiful, adorned, and loving.

The goddesses are described as mothers who nourish, spin, till, adorn, and love.
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Teutonic Mythology, Volume 3 SFELLS AND CHAEMS. / BLESSING THE COBNFIBLD. / SPELLS AND CHAEMS. / BLESSING THE COENFIELD. PLOUGH-CAKE. 1239; lines 19603-19647 confidence: medium

Spells are spoken; unknown seed is bought from beggar-men and placed on the plough; the first furrow is ploughed with “Hail Earth, mother of men”; a milk-kneaded loaf is laid under the first furrow.

During the first furrow, the spell addresses Earth as “mother of men.”
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Teutonic Mythology, Volume 4 CHAPTER XII. / OTHER GODS. / OTHER GODS. 1361 / KERTHUS. GAUDE. HARKE. CERES. ISIS. 1365; lines 4419-4512 confidence: high

Ceres/Oscan Kerres is discussed etymologically; for Demeter the Slavs are said to have 'zeme mate, mother earth'; the earth's lap is compared to a mother's lap.

Demeter is glossed through a Slavic mother-earth expression, while the earth's lap is compared to a mother's lap and grain language is cited.
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Teutonic Mythology, Volume 4 FRO (FREYR). / CHAPTER XII. / OTHER GODS. / OTHER GODS. 1361; lines 4330-4416 confidence: high

Earth terms are compared across languages; the cow is called mother of the world; ON fold is greeted; Iorð is daughter of Ónar and Night, mother of Meili, and equivalent to Fjörgyn.

The passage treats Earth/Fold/Iorð as a female divine figure and identifies Nerthus as Terra mater; it also includes good-mother language for Thor's wife.
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Teutonic Mythology, Volume 4 OTHER GODS. / OTHER GODS. 1361 / KERTHUS. GAUDE. HARKE. CERES. ISIS. 1365 / ISIS. HOLDA. 1367; lines 4515-4610 confidence: medium

Krumine wanders over the world to find her daughter and teaches agriculture; a fruitful year is linked to rustling in the air during the twelves.

Krumine wanders all over the world to find her daughter.
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Teutonic Mythology, Volume 4 OTHER GODS. 1361 / KERTHUS. GAUDE. HARKE. CERES. ISIS. 1365 / ISIS. HOLDA. 1367 / HOLDA. BERHTA. 13G9; lines 4613-4713 confidence: medium

The Laume/Luxma-like figure is said to be like Berhta and Holda, a goddess of earth and weaving; she appears in a house, helps girls weave linen quickly, and requires a girl to guess her name to keep the linen.

The Laume/Luxma-like figure is described as a goddess of earth and weaving and is explicitly compared with Berhta and Holda; Borta/Holda are also linked with the title mother.
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Teutonic Mythology, Volume 4 SICKNESSES. 1059 / SICKNESSES. 1661 / SICKNESSES. / SICKNESSES. 1665; lines 19103-19225 confidence: medium

Laima spreads a sheet under those in labour; the zlota baba watches births; Artemis, Juno Lucina, and the Virgin are invoked or described in childbirth protection contexts.

Laima, the zlota baba, Artemis, Juno Lucina, and the Virgin are all placed in childbirth-assistance contexts.
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Teutonic Mythology, Volume 4 TREES AND AKIMALS. / ANIMALS. 1491 / ANIMALS. 1493 / ANIMALS. 1495; lines 10845-10932 confidence: medium

Lists names and titles for the sovereign of the bees, including king, leader, prince, and weisel; names Samogitian bee deities Bubilas and Austhela; cites a mother bee; and notes bitter honey in some regions.

The passage names a bee god and bee goddess among the Samogitians and cites a mother bee expression.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER XV / DEITIES OF THE EARTH / PLATE XXX / DEITIES OF THE EARTH; lines 11189-11289 confidence: high

Baltic Finnic Earth Mother worship is noted; Finnish magic songs mention Field old woman and Meadow old woman; milk of a black sheep is sacrificed if a field produces too little.

The Earth Mother appears in Baltic Finnic folklore, and black sheep milk is sacrificed when a field produces too little.
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Finno-Ugric, Siberian Mythology DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11864-11944 confidence: high

Ostiaks and Voguls pray to a heavenly being for children and childbed aid. At Vasyugan she is Puges, daughter of the Heaven god, living in a golden house with seven cradles; rocking a cradle seven times creates a soul, while an overturned cradle indicates a short-lived soul. The road goes over seven seas to a seven-story mountain.

Female heavenly figures are prayed to for children and childbed aid, create souls by rocking cradles, protect childbirth, or are called soul-giving mothers.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11787-11861 confidence: medium

Madderakka is named as a Finnish Lapp mother; Swedish Jordegumma means “Old woman of the earth,” now “midwife,” and may earlier have named an earth-dwelling childbirth deity.

Jordegumma is described as a possible earth-dwelling childbirth deity, and the Yurak Samoyed birth helper explicitly lives in the earth.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11787-11861 confidence: medium

Ancient Finnish deities of birth were called Luonnotar or Synnytar, were three in number, and are compared with Norns and Parcae; a magic song says a man was created by three Luonnotars.

The ancient Finnish Luonnotars or Synnytars are said to be three in number, and a magic song refers to creation by three Luonnotars.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11787-11861 confidence: medium

In songs on the origin of iron, the three deities let black, white, and blood-red milk run into the earth, producing smithy-iron, steel, and refuse iron.

Three birth deities produce iron through differently colored milk, while Mary’s sweet milk is said to cure sickness.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11787-11861 confidence: medium

Virgin Mary is given the names Luonnotar and Luojatar in magic songs, appealed to in childbirth, and her sweet milk is said to cure sickness.

Virgin Mary is named Luonnotar and Luojatar in magic songs, appealed to at childbirth, associated with healing milk, and represented with many breasts.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11787-11861 confidence: high

Eighteenth-century accounts say Votiak women prayed to Kaldyni-mumas for children, virgins for happy marriage, and that the deity fructified women and animals.

Votiak and Cheremiss traditions include deities prayed to for children and happy marriage and separate fruitfulness deities for children, animals, corn, bees, and related domains.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / DEITIES OF THE EARTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11708-11784 confidence: medium

Jessen reports a consecrated building for Madderakka and Sarakka; Sarakka’s tent appears on some magic drums, and the passage relates it to a possible separate childbirth tent custom.

Madderakka, Sarakka, and a triad of female deities are presented as deities connected with birth.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / DEITIES OF THE EARTH / PLATE XXXI / DEITIES OF THE EARTH; lines 11465-11564 confidence: medium

The passage says more northern hunting and fishing peoples lack vegetation deities; the Russian Lapps’ grass mother is probably of late origin because grass matters little even to reindeer living on moss.

The passage discusses the grass mother and Rana-neidda, describes Rana-neidda as linked with spring-greening mountains, and mentions a blood-smeared spinning-wheel or spindle placed by her altar.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / PLATE XXX / DEITIES OF THE EARTH / DEITIES OF THE EARTH; lines 11292-11370 confidence: low

North Tavastland belief gives the hop-field its own ruler; Esthonians call this the Hop king or Hop-field master and speak of a Flax mother kept in a linen-chest so linen will flourish; the passage says Baltic Finnic plant deities have Teutonic counterparts.

The Flax mother is preserved in a linen-chest so linen should flourish well.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / PLATE XXXI / DEITIES OF THE EARTH / DEITIES OF THE EARTH; lines 11567-11624 confidence: high

The Lapp birth deities are named as Madderakka and her three daughters, Sarakka, Juksakka, and Uksakka.

Madderakka is called mother of other deities; her three daughters are named as birth deities who serve women, and Madderakka may assist them.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / PLATE XXXI / DEITIES OF THE EARTH / DEITIES OF THE EARTH; lines 11567-11624 confidence: medium

The first part of Madderakka’s name is linked to Finnish mantere, “the earth”; Madderakka and her three daughters are said to live in the earth beneath the Lapp tent, so sacrifices to them were placed in the ground.

Madderakka and her three daughters are said to live in the earth beneath the Lapp tent, and offerings to them are placed in the ground.
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Finno-Ugric, Siberian Mythology GODS OF SKY AND AIR / CHAPTER XIV / CHAPTER XV / DEITIES OF THE EARTH; lines 11097-11186 confidence: high

The corn-soul is said to develop into a corn deity; the Mordvin Corn mother receives a yellow or corn-colored duck sacrifice, appears as a woman in festive attire, and says in a lyric that she was sown, reaped, stored, brewed at Easter, and baked at Christmas.

The passage identifies the Mordvin Corn mother as showing anthropomorphic goddess traits and gives a lyric in which she speaks as sown, reaped, stored, brewed, and baked grain.
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Finno-Ugric, Siberian Mythology GODS OF SKY AND AIR / GODS OF SKY AND AIR / PLATE XXIX / GODS OF SKY AND AIR; lines 10774-10866 confidence: medium

Cheremiss Cloud mother is remembered at great sacrificial feasts with a drink-offering poured into fire; Cheremiss say clouds are living beings that move and can be called or asked to travel away.

The Cheremiss Cloud mother is named among gods of the air and receives a drink-offering at great sacrificial feasts.
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Finno-Ugric, Siberian Mythology PLATE LI / CHAPTER XVII / THE EARTH / THE EARTH 461; lines 20129-20221 confidence: high

A living suitor is selected for the Earth mother and dressed as for courtship; he must be young and strong because marriage with the Earth mother is said to be exhausting and the bridegroom rarely reaches old age.

The ceremony uses a living bridegroom, courtship dress, wedding procession, bride address, bows, and welcome speech directed to the Earth mother as bride.
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Finno-Ugric, Siberian Mythology PLATE LI / CHAPTER XVII / THE EARTH / THE EARTH 461; lines 20129-20221 confidence: medium

Chuvash agricultural ceremonies called “the stealing of earth” are performed when a field loses productive power, to procure productive earth from another person’s flourishing field.

The passage says similar weddings are performed for the amusement and enticing of the Earth mother, and the Chuvash rite seeks productive power for fields and pastures.
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Finno-Ugric, Siberian Mythology PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: medium

The Yakut tree of life with a goddess from the roots is compared to Yggdrasil, whose branches cover earth and rise over heaven, whose trunk is hidden by white fluid, and beneath which are Urdarbrunn and the three Norns; the author says the trees are identical except for the number of goddesses.

Kybai-Khotun is a goddess of Birth and Fate and tree spirit who gives birth to the first man with the Over-god; Yggdrasil has the Norns, deities of birth and fate, under its roots.
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Finno-Ugric, Siberian Mythology PLATE XLIX / THUNDER / THUNDER / CHAPTER XV; lines 19709-19762 confidence: medium

Mongols call the hearth fire “Mother fire”; the hearth is the sanctuary of the home, and Altaic tribes, Kirghis, Yakuts, and other Turco-Tatar peoples worshipped fire and kept it pure as a deity.

Mongols call the hearth fire “Mother fire,” and the passage says fire is adored as a deity and receives offerings as the Fire god.
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Finno-Ugric, Siberian Mythology PLATE XLVII / THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER; lines 18156-18225 confidence: high

Eastern Finno-Ugric peoples are said to know a mighty birth-goddess, called “Great birth-mother” by Cheremiss and Mordvins, whose dwelling is believed to be in the sky.

The passage repeatedly describes female divine figures as birth-goddesses, life-givers, or great mothers of humans and animals.
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Finno-Ugric, Siberian Mythology PLATE XLVII / THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER; lines 18156-18225 confidence: high

Altai Tatars remember a goddess called “The Lake of Milk” at a spring festival; prayers call her “Milk Lake mother” and worship her as giver of all life; the Chuvash also list this deity.

The milk lake is worshipped as giver of all life, and Jajutsi takes life-force from it at each child’s birth.
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Finno-Ugric, Siberian Mythology PLATE XLVII / THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER; lines 18156-18225 confidence: high

Kubai-Khotun is sometimes mentioned as wife of the Heaven god; a Buriat tale explains the Milky Way as overflow of milk from the breasts of the Heaven goddess Manzan Gormo.

Both Buriat and Greek accounts in the passage explain the Milky Way through milk from a goddess’s breast.
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Finno-Ugric, Siberian Mythology PLATE XXIX / GODS OF SKY AND AIR / CHAPTER XIV / CHAPTER XV; lines 11025-11094 confidence: high

Offerings to earth are rare among non-agricultural Finno-Ugric peoples; Ugrians mention a black or hairy Earth Mother and sacrifice for earth-caused sickness; Volga groups sacrifice black animals, bury bones, and let blood enter the earth for corn and grass.

Earth Mother is named as a mother being who receives sacrifices and prayers for corn, grass, and the growth of what is sown.
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Finno-Ugric, Siberian Mythology PLATE XXV / CHAPTER XIII / GODS OF SKY AND AIR / GODS OF SKY AND AIR; lines 10052-10166 confidence: high

Beside the male Heaven god called Father, Volga and Ob prayers mention a female Mother of heaven, a childbirth guardian later merged with the Virgin Mary, sometimes pictured as the Heaven god’s wife, and also found among Turco-Tatars.

A female Mother of heaven appears beside the male Heaven god and is regarded as guardian-spirit of childbirth.
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Finno-Ugric, Siberian Mythology PLATE XXX / DEITIES OF THE EARTH / DEITIES OF THE EARTH / DEITIES OF THE EARTH; lines 11373-11462 confidence: medium

Mordvins observe silence during rye flowering and listen at night to the corn-mother; whistling means a good year, while weeping and wailing mean famine.

The passage names a corn-mother and a female rye-field spirit, Poloznitsa, who punishes harm to flowering rye.
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Finno-Ugric, Siberian Mythology PLATE XXXI / DEITIES OF THE EARTH / DEITIES OF THE EARTH / DEITIES OF BIRTH; lines 11627-11705 confidence: high

Sarakka is worshipped chiefly in childbed; she helps women and reindeer at birth, assuages pains, feels the same agony as the woman in childbed, and, like Madderakka, creates the infant body.

Sarakka is worshipped in childbed, helps birth, feels labor agony, and creates the infant body; Juksakka and Uksakka also perform birth-related functions.
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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

Many Central Asian peoples believe Heaven gives life. The sky is male and not anthropomorphic; earth is female. The sky acts as father and procreates, while Earth Mother gives birth and material body; light, warmth, rain, and wind are cited as natural grounds for the idea.

The passage presents male sky and female earth as father and mother of life: sky procreates and gives spirit, earth gives birth and body.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER / THE GREAT MOTHER; lines 18228-18320 confidence: high

Yakut prayers name the goddess of birth Ajysyt, Ajy-Khotun, and Birthgiving Nourishing mother; she grants children, pours a white elixir of life in some districts, descends as two Ajysyts to help a woman in birth-cramp, and is generally said to bring the child’s soul from Heaven and furnish life.

The passage names Ajysyt as Birthgiver, Birth-giving mistress, and Birthgiving Nourishing mother, and says children and life are granted through her.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER / THE GREAT MOTHER; lines 18228-18320 confidence: high

After successful delivery, Siberian peoples prepare a women-only feast to the goddess of birth. Yakuts usually hold it three days after birth. Votive animal flesh is placed at the bed’s head; butter is thrown into the fire and rubbed on hands and faces for fruitfulness. After a boy’s birth, a birch-bark tent with birch-bark horses, cows, bow, and arrows may be made by the fireside to develop him as a capable community member.

After delivery, women hold a feast for the goddess, place votive animal flesh for the deity, and use butter with fire and body-rubbing to become fruitful.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 16002-16068 confidence: medium

The passage says the milk-breasted goddess of the wonderful tree probably gave birth to the First Man; he asks her to be his mother and creator and says she raised him from orphanhood.

The milk-breasted goddess is described as likely having given birth to the First Man, who asks her to be his mother and creator.
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Finno-Ugric, Siberian Mythology THE WIND / PLATE LI / CHAPTER XVII / THE EARTH; lines 20036-20126 confidence: high

“The sky above is our father, the earth beneath is our mother, man is the child of both.”

The earth is called Mother, produces vegetation, and in Yakut belief gives birth to children.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE / THE TREE OF LIFE; lines 15655-15742 confidence: high

Yakut tales call the life-giving tree the dwelling-place of the First Man; when he asks why he was created, a female appears from an opening in the trunk and says he is to father the human race.

The female tree and place spirit reveals purpose, receives prayer, gives breast milk, increases power, promises happiness, and grants protection from water, fire, iron, and other harm.
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Finno-Ugric, Siberian Mythology WATER SPIRITS / PLATE XXIII / WATER SPIRITS / WATER SPIRITS; lines 9702-9802 confidence: high

Cheremiss and Mordvins generally call animated water Water mother. The passage compares Esthonian Vete-ema and Mere-ema, Livonian Mier-iema, and Karelian Veden ema, the last said to drive fish into nets.

Cheremiss and Mordvins call animated water Water mother, and Mordvin prayers give her anthropomorphic traits, family, and mistress language while also identifying her with water itself.
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Finno-Ugric, Siberian Mythology WATER SPIRITS / WATER SPIRITS / PLATE XXIV / WATER SPIRITS; lines 9805-9897 confidence: medium

In the Siryan custom, a newly married pair goes to the nearest stream three days after the wedding; the wife sacrifices money, cloth, thread, or bread and cheese to the mother river, then washes hands and face.

The Water mother, mother river, and Mother Ybyt receive offerings and prayers for children, geese, ducks, and cattle.
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The Pre- and Proto-historic Finns, Volume 1 EARLIER IRON AGE IN E. RUSSIA 123 / EARLIER IRON AGE IN E. RUSSIA 125 / NOTICES OF CLASSICAL AUTHORS 127 / NOTICES OF CLASSICAL AUTHORS 129; lines 4922-5027 confidence: medium

“They worshipped the mother of the gods, and in war placed the greatest reliance on carrying about with them the figure of a wild boar; by doing so they were perfectly secure.”

Tacitus's notice, as summarized here, says that the Aistii worshipped the mother of the gods.
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The Pre- and Proto-historic Finns, Volume 1 TAPIO AND THE DIVINITIES OF THE FOREST. / BELIEFS OF THE WEST FINNS 29! / LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN.; lines 11489-11600 confidence: medium

Luonto is derived from a verb meaning to create or begin; Nature is described as the force behind external nature and as a female personification of natural energy.

Nature is explicitly personified as female; Luonnotars create a tree and become mothers of iron; Kave is called first mother.
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The Pre- and Proto-historic Finns, Volume 1 TAPIO AND THE DIVINITIES OF THE FOREST. / BELIEFS OF THE WEST FINNS 29! / LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN.; lines 11489-11600 confidence: medium

Old mother Kave, daughter of nature, oldest of womankind, and first mother, is invoked to see and remove pains, help an exorcist, and ease childbirth pains because she freed the moon from a cell and the sun from a rock.

Kave, called oldest of womankind and first mother, is invoked to remove pains, help an exorcist, and ease childbirth pains.
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The Pre- and Proto-historic Finns, Volume 1 TAPIO AND THE DIVINITIES OF THE FOREST. / BELIEFS OF THE WEST FINNS 29! / LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN.; lines 11489-11600 confidence: medium

The wife or daughter of Nature appears as warm growing weather with a south wind under the names Suvetar and Etelatar; Etelatar is asked to produce a honeyed cloud and rain honey and water on corn.

Suvetar/Etelatar personifies warm growing weather and is invoked for honeyed rain, corn growth, milk, butter, wells, pasture, herd-feeding, and cattle luck.
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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 11264-11369 confidence: medium

Virgin Mary is invoked as compassionate mother to anoint sores, bring nine salves and eight medicines from above nine skies, use bird feathers and Jesus-associated grease, and apply salve above, below, and in the middle so it passes through bone, joints, flesh, and veins and prevents suppuration, swelling, and blisters.

The formula invokes Virgin Mary as a compassionate mother who anoints sores and invokes the Mother of Pains as mistress of the Hill of Pain and maker of salves.
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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 8407-8535 confidence: medium

Virgin Mary is invoked as a beloved merciful mother to come and remove pains and spell injuries; the pains are to be rolled into water, plunged into ocean depths, and given to wind so the sick may sleep.

Mary is invoked as mother, Kave as first mother, the underground old wife as Earth's mistress, and named female powers such as Kullatar, Etelatar, Kasaritar, and Suvetar are invoked for healing, sowing, snake-stupefying, or milk yield.
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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 8992-9113 confidence: low

Mielikki is called a mother with a lovely face and is asked to prepare the speaker's reserve or allotted share, open a honeyed chest and box, and set free a drove or file of animals before the searching man.

Mielikki is called forest-mistress and mother with a lovely face; Kuuritar is a feminine forest sovereign; Tapio's daughter is addressed as a forest-lass.
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greek roman

Myths and Legends of Ancient Greece and Rome CRONUS (SATURN). / SATURN. / RHEA (OPS). / DIVISION OF THE WORLD.; lines 700-744 confidence: high

The Giants, some serpent-legged and born from earth and Uranus's blood, declare war on the Olympians; Gaea has made them invincible while their feet remain on the ground.

Gaea makes her children invincible while their feet remain on the ground, and the Giants are overcome when separated from mother-earth.
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Myths and Legends of Ancient Greece and Rome CRONUS (SATURN). / SATURN. / RHEA (OPS). / DIVISION OF THE WORLD.; lines 700-744 confidence: high

Gaea makes the Giants invincible while their feet remain on the ground; rocks knock them down, removing their contact with mother-earth, and they are overcome in the Gigantomachia.

Gaea protects her children by making them invincible so long as their feet stay on the ground; they are defeated when separated from mother-earth.
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Myths and Legends of Ancient Greece and Rome GREEK FESTIVALS. / ELEUSINIAN MYSTERIES. / THESMOPHORIA. / DIONYSIA.; lines 6394-6446 confidence: medium

The Thesmophoria was a festival honoring Demeter as presiding over marriage and social institutions resulting from agriculture.

The Thesmophoria is described as an exclusively female festival honoring Demeter, a goddess associated here with marriage, social institutions, and agriculture.
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Myths and Legends of Ancient Greece and Rome LIBITINA. / LAVERNA. / COMUS. / THE CAMENAE.; lines 5955-5976 confidence: medium

Egeria was regarded as giver of life and invoked by women before childbirth.

Egeria is regarded as giver of life and invoked by women before childbirth.
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Myths and Legends of Ancient Greece and Rome LIBITINA. / LAVERNA. / COMUS. / THE CAMENAE.; lines 5955-5976 confidence: medium

Egeria was regarded as giver of life and invoked by women before childbirth.

Egeria is regarded as giver of life and invoked by women before the birth of their children.
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Myths and Legends of Ancient Greece and Rome NEREUS. / PROTEUS. / GLAUCUS. / THETIS.; lines 3489-3545 confidence: medium

Thetis retains influence over the lord of heaven and uses it in favor of Achilles during the Trojan War.

Thetis retains influence over the lord of heaven and uses it on behalf of her son Achilles in the Trojan War.
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Myths and Legends of Ancient Greece and Rome ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN).; lines 549-631 confidence: medium

Rhea consults Uranus and Gaea, wraps a stone in baby-clothes, and Cronus swallows it without noticing the deception.

Rhea acts to save Zeus, with advice from Uranus and Gaea, by giving Cronus a stone wrapped as a baby.
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Myths and Legends of Ancient Greece and Rome ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN).; lines 549-631 confidence: medium

Rhea appeals to Uranus and Gaea, wraps a stone in baby-clothes, and Cronus swallows it without noticing the deception.

Rhea saves Zeus by wrapping a stone in baby-clothes so Cronus swallows the stone instead of the infant.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1634-1698 confidence: high

Demeter, from Ge-meter or earth-mother, is daughter of Cronus and Rhea and is described as goddess of agriculture, field-fruits, plenty, productiveness, and sustaining material life.

Demeter is explicitly called earth-mother and is described as sustaining material life through agriculture and vegetation-producing earth powers.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1634-1698 confidence: high

Demeter, from Ge-meter, is identified as earth-mother, daughter of Cronus and Rhea, and goddess of vegetation, agriculture, field-fruits, plenty, and productiveness.

Demeter is called earth-mother and daughter of Cronus and Rhea; the passage links and differentiates Gaea, Rhea, and Demeter as earth-goddesses with related powers.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1700-1774 confidence: high

Demeter is mother of Persephone; Persephone gathers flowers, approaches a hundred-blossomed narcissus, and Aides emerges from an abyss in a chariot drawn by four black horses to seize her.

Demeter's identity and actions are centered on her maternal bond with Persephone and her grief-driven search.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1700-1774 confidence: high

Demeter, wife of Zeus, is mother of Persephone and is deeply attached to her.

Demeter's attachment to Persephone, grief, and extended search are central to the passage.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 confidence: high

Celeus obeys Demeter, assembles the people, builds her temple, and Demeter's grief over her daughter causes a barren year with famine and loss of sacrifices threatened.

Demeter's grief for Persephone is linked to the failure of grain and barrenness of the world, followed by renewal after reunion.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 436-525 confidence: high

Uranus and Gaea come into being as the first great primeval deities; Uranus represents light and air of heaven, while Gaea is the firm, life-sustaining earth and all-nourishing mother.

Gaea is explicitly described as life-sustaining earth and the great all-nourishing mother, widely revered.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 436-525 confidence: high

Uranus and Gaea are named as the first primeval deities; Uranus represents heaven, light, air, heat, purity, and omnipresence, while Gaea is the life-sustaining all-nourishing earth mother.

Gaea is explicitly described as the life-sustaining earth and the great all-nourishing mother.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 527-547 confidence: medium

Gaea instigates a conspiracy by the Titans against Uranus to avenge the oppression of her children; Cronus carries it to success.

Gaea instigates the Titans against Uranus to avenge the oppression of her children, the Giants.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 527-547 confidence: medium

To avenge the oppression of her children, Gaea instigates a Titan conspiracy against Uranus, successfully carried out by Cronus.

Gaea acts on behalf of her oppressed children by instigating the Titans' conspiracy against Uranus.
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Myths and Legends of Ancient Greece and Rome ROMAN FESTIVALS. / SATURNALIA. / CEREALIA. / VESTALIA.; lines 6521-6561 confidence: high

Cerealia was honoured for Ceres and solemnized by women who, in white garments, carried torches to represent the goddess's search for her daughter Proserpine.

The Cerealia rite explicitly represents the goddess Ceres searching for her daughter Proserpine.
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Myths and Legends of Ancient Greece and Rome ROMAN FESTIVALS. / SATURNALIA. / CEREALIA. / VESTALIA.; lines 6521-6561 confidence: medium

Cerealia honors Ceres and is solemnized exclusively by women in white garments who carry torches to represent Ceres' search for Proserpine.

Cerealia includes women with torches representing Ceres' search for her daughter Proserpine.
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Myths and Legends of Ancient Greece and Rome SECOND DYNASTY. / CRONUS (SATURN). / SATURN. / RHEA (OPS).; lines 651-698 confidence: high

Rhea is described as wife of Cronus, mother of Zeus and the other Olympian gods, earth personification, Great Mother, producer of plant-life, and ruler over animal creation, especially lions.

Rhea/Cybele/Ops is repeatedly described through Great Mother titles, earth and plant-life functions, vegetable sustenance, and lion-associated animal sovereignty.
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Myths and Legends of Ancient Greece and Rome SECOND DYNASTY. / CRONUS (SATURN). / SATURN. / RHEA (OPS).; lines 651-698 confidence: high

Rhea is wife of Cronus, mother of Zeus and the Olympian gods, personifies earth, is Great Mother, produces plant life, and has sway over animals, especially lions.

The passage explicitly calls Rhea the Great Mother and links her to earth, plant life, animal creation, and plenty.
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Myths and Legends of Ancient Greece and Rome SECOND DYNASTY. / CRONUS (SATURN). / SATURN. / RHEA (OPS).; lines 651-698 confidence: medium

Rhea is represented with a crown of towers, seated on a throne with lions at her feet, or in a lion-drawn chariot.

The goddess is repeatedly represented with lions, a throne, a towered crown, and a lion-drawn chariot.
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Myths and Legends of Ancient Greece and Rome SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS.; lines 2926-2974 confidence: medium

Ephesian Artemis, as love pervading nature, is placed in the Realm of Shades, partly taking roles of Hecate and Persephone; she permits departed spirits to revisit earth, communicate with loved ones, and warn of evil; her love is described as the ruling spirit of the universe and source of nature’s beneficent workings.

The statue’s multiple breasts are said to indicate the fruitfulness of the earth and nature, and the goddess is linked with beneficent workings of nature.
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Myths and Legends of Ancient Greece and Rome SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS.; lines 2926-2974 confidence: medium

As all-pervading love, Ephesian Artemis is said to be present in the Realm of Shades, partly replacing Hecate and Persephone, and permitting departed spirits to revisit earth with messages and warnings.

The goddess is linked with the beneficent workings of nature, and her many-breasted statue is said to indicate the fruitfulness of earth and nature.
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Myths and Legends of Ancient Greece and Rome THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 confidence: medium

Aphrodite steps onto Cyprus and the sand becomes a meadow; the Seasons dress and ornament her, and nymphs escort her to Olympus, where the gods receive her.

When Aphrodite steps ashore on Cyprus, dry sand becomes a verdant meadow filled with colors and odors.
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Myths and Legends of Ancient Greece and Rome THIRD DYNASTY--OLYMPIAN DIVINITIES. / JUPITER. / HERA (JUNO). / JUNO.; lines 1413-1428 confidence: medium

Juno is described as revered and beloved as the type of a matron and housewife.

Juno is described as a matronly household divinity, protectress of married women, and guardian of every woman from birth to death.
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native american southwest

The Pima Indians AGENTS / SCHOOLS / THE PIMA CALENDAR / NATURE OF THE EVENTS; lines 1290-1416 confidence: high

Others say the flood was caused by Takwa-artam's two sons; she tells them to give back her milk before drowning her people, and because they cannot return the milk of infancy, they stop the flood from rising and make it recede.

Takwa-artam tells her sons to return her milk before drowning her people; because they cannot return the milk that nourished them, they stop the flood from rising and make it go down.
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The Sia A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133; lines 6549-6629 confidence: medium

The explanation and free translation of the prayer refer to the child's sand bed as the lap of mother earth, good thoughts, mother earth as giver of food, Ko'plshtaia, Ashes man, receiving the child into arms, and growth from childhood to manhood.

The passage states that the child's sand bed symbolizes the lap of mother earth and that the child should know mother earth, the giver of food.
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The Sia A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133; lines 6849-6945 confidence: medium

The doctress carries the infant while pressing an ear of corn to its breast; the mother carries a companion ear. The text states, “everything associated with life must have its dual” and “corn is life itself.”

Corn is described as life itself and as mother corn, and the child later eats corn grown from the paired ears as it draws milk from its mother’s breast.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1242-1337 confidence: high

With only grass seeds for food, tTt'set makes fields north, west, south, and east of the village, plants bits of her heart, corn evolves, and she declares the corn her heart and like milk from her breasts for her people.

tTt'set plants bits of her heart, corn evolves, and she declares it her heart and like milk from her breasts for her people.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 886-959 confidence: high

Inspired by Sussistinnako, the two women create the sun from shell and stones, carry him east, ascend a high mountain, drop him behind it, and the people rejoice as he rises and brings light; they see a body-covering mask rather than the sun himself.

Two women call themselves mothers of all and create the sun, moon, and star people.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 961-1053 confidence: medium

The elder sister shows a blanket-covered figure with crossed feet, asks four times what it is, and the younger sister, prompted by Sussistinnako, says it is something the elder made; the blanket is removed to reveal a human figure.

Sussistinnako prompts and directs the younger sister's acts of creation and is described as father, mother, grandmother, and first parent.
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The Sia INTRODUCTION. / BABTER. / THE ORACLE. / COSMOOONY.; lines 815-883 confidence: medium

The creator sits near the lines and sings; the parcels shake like rattles, two women emerge from them, and then people, animals, birds, and animate beings appear as the singing continues.

Two women emerge from paired parcels and are identified as mothers of Indians and other nations.
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The Sia SOCIETY OF THE COUGAR. / SIA MASKS / SOCIETY OF WARRIORS. / BTEVBN80N.) SONGS. 123; lines 5585-5749 confidence: medium

Stanzas name trees of the north, west, south, east, zenith, and nadir; the free translation addresses cloud priests ascending to ti'nia through the heart of each tree and asks that waters of six great springs impregnate mother earth so she gives fruits.

The free translation asks that the waters of the six great springs impregnate mother earth so that she gives fruits.
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The Sia SOCIETY OF THE COUGAR. / SIA MASKS / SOCIETY OF WARRIORS. / BTEVBN80N.) SONGS. 123; lines 5751-5777 confidence: medium

The waters of the six great springs of the world are requested to impregnate Mother Earth.

The earth is explicitly called mother and is described as giving fruits after receiving the waters.
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The Sia The Sia / INTRODUCTION. / BABTER. / THE ORACLE.; lines 440-554 confidence: medium

The war priest presents the ti'amoni with a slender crooked staff said to be the same one given by mother Ct'set to the first ruler; the crook symbolizes longevity, and sacred breath, meal sprinkling, Ct'set's thoughts, and Ct'set's heart are connected with the staff.

Mother Ct'set is named as the giver of the cane to the first ti'amoni of this world and as the source whose thoughts and heart are associated with the staff.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies DRESS AND ADORNMENT / WEAVING / BASKETRY / POTTERY; lines 20561-20654 confidence: medium

Black clay comes from Corn Mountain and sometimes mesas near Ojo Caliente and Pescado; custom restricts its source, and Mother Earth is said to supply it while the people remain pure of heart.

Mother Earth is named as the being who will supply clay if the people remain pure of heart, and We'wha prays to Mother Earth while digging.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH / RABBIT HUNT WITH THE GODS.; lines 4949-5039 confidence: medium

Pregnant women visit 'Cha'kwena, wash off pinkish paint, receive te'likinawe for A'wan 'Sita, Great Mother of the children of Corn mountain, and deposit them at the mother rock; the note identifies 'Cha'kwena as a deceased female warrior and keeper of all game.

Te'likinawe are given to pregnant women to be offered to A'wan 'Sita, described as the Great Mother of the children of To'wa yal'lanne, Corn mountain.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HOUSE BUILDING / AGRICULTURE AND HORTICULTURE / STEVESSONJ ARTS AND INDUSTRIES 351 / SALT GATHERING; lines 19514-19611 confidence: medium

Annual journey to the Zuni salt lake is important and ceremonial; rain priests arrange it, the elder brother Bow priest announces departure for the Salt Mother's home, women do not go, and rain priests take turns leading.

The salt lake is called the home of the Salt Mother, and salt is requested as part of her; Moon Mother and Corn Mother also receive offerings.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HOUSE BUILDING / AGRICULTURE AND HORTICULTURE / STEVESSONJ ARTS AND INDUSTRIES 351 / SALT GATHERING; lines 19613-19713 confidence: medium

The guide says that he is a Zuni, that his mother, identified parenthetically as the Salt Mother at the lake, calls him, and that he cannot rest until he reaches her.

The guide refers to the Salt Mother at the lake as his mother who calls him, and the text says the lake is claimed as the special mother of various tribes.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HOUSE BUILDING / AGRICULTURE AND HORTICULTURE / STEVESSONJ ARTS AND INDUSTRIES 351 / SALT GATHERING; lines 19716-19806 confidence: medium

The guide fears entering because he is not a Bow priest; at the lake he gives meal for prayer and scattering on the waters, chants, and prays to the Sun Father, Gods of War, Salt Mother, and ancestral warrior gods for pardon, intercession, health, and prosperity.

Salt Mother receives prayers and plume offerings, is asked to intercede, and is feared as a wrathful presence connected with parent corn and death if seen.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies I 134-5678 9 10 / THLA'HEWE CEREMONY FOR RAIN / V- 16 4- / O Q O O 20; lines 10695-10879 confidence: medium

Figure caption lists positions for younger and elder brother Bow priests, Shi'wanni of three directions, 'kla'punakwe children, Kla'kwemosi, pe'kwin or sun priest, Shi'wano"kla or Priestess of fecundity, mi'wachi, choirs, and flutists.

The passage includes a Priestess of fecundity, Yellow and Blue Corn maiden personators, and a plumule ear of corn symbolic of A'wan 'Sita, glossed as Great Mother corn.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS / ORIGIN OF THE ZUNI SALT LAKE; lines 2550-2647 confidence: medium

Ma'we says she is too near her people to be of value and will go far away; the Gods of War call her Mother, say she will be of greater value if far away, and leave Kia'nanaknana with Ma'we and Turquoise.

The Gods of War address Ma'we as Mother and accompany her when she leaves Kia'nanaknana.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies STEVENSON! ORIGIN OF THK FRATERNITIES 417 / TWENTY-THIRD ANNUAL REPORT. PL. C, / ORIGIN OF THK FRATKRN'ITIES 423 / TWENTY-THIRD ANNUAL REPORT PL. CM; lines 23424-23492 confidence: medium

A roughly 10-inch image is revered as A'wan 'Si'ta, Great Mother; the fraternity says it once had two images, one stolen, while the remaining image is guarded by an old Eagle-clan woman and usually kept from daylight except at the altar or during offerings.

The passage identifies a revered image as A'wan 'Si'ta, Great Mother, describes its restricted custody, and notes offerings made to it.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TABLE OP PARTICIPANTS / BTEVESSON) / THLA'HEWE CEREMONY FOR RAIN / I 134-5678 9 10; lines 10451-10539 confidence: medium

The Hla'hewe choir sings to A'wan Sita, Great Mother corn, saying they dress her children in feathers and sacred embroidered blankets and pray she will send many children another year; the completed hla'we are laid across baskets of corn.

The song addresses A'wan Sita as Great Mother corn, calls the corn her children, describes dressing them, and asks that she send many children another year.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION / CLASSIFICATION' OF THE HIGHKH POWERS / BECJINNINCS OF THK UXIVKKSK; lines 596-652 confidence: medium

In the beginning A'wonawil'ona, Sun Father, and Moon Mother exist above, while Shi'wanni and Shi'wano'kia exist below; the latter pair are superhuman and linked to rain priests and the Priestess of Fecundity.

Shi'wano'kia, linked to fecundity, creates A'witelin 'Si'ta, Earth Mother, from foaming saliva that flows everywhere.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION / CLASSIFICATION' OF THE HIGHKH POWERS; lines 548-594 confidence: medium

The Moon Mother gives night light, divides the year into months, and through A'wonawil'ona delineates the span of life; the Morning and Evening Stars are also listed.

Moon Mother, Earth Mother, Corn Mother, Salt Mother, White Shell Woman, and Red Shell Woman are named in divine classifications; Earth Mother gives vegetation, Moon Mother gives night light, and several female figures give themselves.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION; lines 386-481 confidence: medium

The passage describes natural objects as spiritually alive in the ethnographer's account and states that many nourishing things are symbolized by the Zunis as mother; Earth Mother is described as the source of plants, game, and sustenance.

The passage explicitly describes Earth Mother as source of vegetal matter, game, and sustenance.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies THLA'HEWE CEREMONY FOR RAIN / V- 16 4- / O Q O O 20 / TWENTY-THIRD ANNUAL REPORT. PL. XX; lines 11085-11179 confidence: high

Procession to the plaza with Sho'ko'we choir and flutists; during the dance the 'hla'we are moved downward and the song asks the Great Mother of corn to give many children in the coming year.

The dance song petitions the Great Mother of corn for many children in the coming year, and the face paint is explicitly linked with rain clouds and fruits of the earth.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies THLA'HEWE CEREMONY FOR RAIN / V- 16 4- / O Q O O 20 / TWENTY-THIRD ANNUAL REPORT. PL. XX; lines 11394-11482 confidence: medium

A Badger clan man lights cedar from the remaining fire, carries it with four tied ears of corn and te'likinawe to a spring north of Ma'sakia, hears the Sho'ko'we choir instruction to go with the fire and plant plume offerings, deposits offerings with prayers for Earth Mother to receive rain and yield fruits, then returns with corn and cedar.

A'witelin Si'ta is identified as Earth Mother, and prayers ask that she be blessed with rain and yield fruits of her being; later prayers ask rain to fructify the earth.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399 / WITCHCRAFT 405 / ORIGIN OF THE FRATERNITIES 409; lines 22734-22829 confidence: medium

The et'tone, a sacred object of the A'shiwanni, symbolizes Earth Mother, rains, vegetation, and all that supplies physical nourishment to humans.

The et'tone symbolizes Earth Mother, rains, vegetation, and nourishment; Earth Mother yields fruits through the rains and A'wonawil'ona's all-pervading power.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHCRAFT 405 / ORIGIN OF THE FRATERNITIES 409 / STEVENSON! ORIGIN OF THK FRATERNITIES 417 / TWENTY-THIRD ANNUAL REPORT. PL. C,; lines 22940-23028 confidence: medium

The theurgist reconstructs the writer's mi'li, paints four lengthwise lines symbolic of the four regions, refills the corn cavity with seeds, seals it with earth paste, and ties cotton cloth over the base as apparel of Mother Corn.

The mi'li is an adorned ear of corn, and the passage explicitly links the cotton cloth and eagle plumes with the apparel and head adornment of Mother Corn or the Corn Mother.
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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 12925-13120 confidence: medium

States that the elephant represented the Earth Goddess conceived in elephant form; in Goomsur she was represented in peacock form, and a victim's post bore a peacock effigy.

The Earth Goddess is described through elephant and peacock forms in a note that also mentions a victim bound to a post bearing a peacock effigy.
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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 6725-6799 confidence: high

The original meaning of Isis is said to be difficult to determine; she is called many-named, thousand-named, and myriad-named, and the passage notes uncertainty about the natural phenomena originally referred to by her character.

Isis is credited with the discovery of wheat and barley, honored with grain processions, invoked at harvest, and described with epithets of green crop, bread, corn-field, fruits, ears of corn, and wheat-field.
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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 6725-6799 confidence: medium

Wheat and barley are attributed to Isis; stalks are carried in procession at her festivals; after first cutting at harvest, Egyptian reapers lay down the stalks, beat their breasts, lament, and call upon Isis.

Isis is credited with wheat and barley, receives grain processions and harvest laments, and is described with epithets such as green crop, mistress of bread, corn-field, mother of ears of corn, and queen of the wheat-field.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: high

In these myths a goddess mourns a loved one who personifies vegetation, especially corn; in the Greek myth the loved one is Demeter's daughter Proserpine, and both mother and daughter are corn goddesses.

Demeter mourns Proserpine's loss, searches over land and sea, and learns her fate from the Sun.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: high

Demeter searches land and sea, learns Proserpine's fate from the Sun, prevents seed from growing, and human starvation is averted when Zeus sends for Proserpine from the nether world.

Demeter keeps seed hidden and prevents growth, threatening human starvation until Proserpine is fetched back.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: high

The passage reports Mannhardt's argument that Demeter's name may derive from a Cretan word for barley, making Demeter the Barley-mother or Corn-mother.

The passage lists many European folk expressions and beliefs in which corn, rye, peas, flax, or grain fields are personified as mother or old-woman figures.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: high

Frazer identifies the Demeter-Proserpine myth with Aphrodite-Adonis, Cybele-Attis, and Isis-Osiris, and says Demeter mourns Proserpine, who personifies vegetation, especially corn; Demeter and Proserpine are described as a mythical reduplication of one natural phenomenon.

Demeter mourns and withholds seed growth, threatening human starvation until Proserpine is restored.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: medium

Frazer reports Mannhardt's argument that Demeter derives from a Cretan word for barley and means Barley-mother or Corn-mother; Crete is described as an ancient seat of Demeter's worship.

Demeter is explained as Corn-mother, and European folk traditions personify crops as mothers who inhabit, guard, fertilise, or wither fields.
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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 7269-7349 confidence: high

The Corn-mother is believed present in the last handful of corn; cutting it catches, drives away, or kills her. In one case the last sheaf is carried home, honored as a divine being, placed in the barn, and the corn-spirit appears at threshing.

The passage repeatedly identifies the last standing corn, last sheaf, or sheaf-puppet as Corn-mother, Harvest-mother, Great Mother, crop-mother, Old Woman, Mother-sheaf, or Ceres, and one general formulation says the last sheaf is honored as a divine being.
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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 7269-7349 confidence: high

The Corn-mother is said to be present in the last handful of corn left standing; cutting it catches, drives away, or kills her, and the last sheaf may be carried home and honored as divine.

Across the examples, the final sheaf or stalks are named and treated as Corn-mother, crop-specific mother, Harvest-mother, Great Mother, Mother-sheaf, or Ceres.
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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 7434-7491 confidence: medium

Russia and Bulgaria: the Russian last sheaf may be shaped and dressed as a woman and carried with dance and song. Bulgarians make a Corn-queen or Corn-mother doll from the last sheaf, carry it round the village, then throw it into a river for rain and dew or burn it and scatter the ashes on fields.

The Bulgarian last-sheaf doll is explicitly called Corn-queen or Corn-mother, and Northern European examples are called Harvest Queen and linked by observers with Ceres.
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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 7683-7765 confidence: high

Frazer reports another source: useful plants were believed animated by divine beings named as plant mothers; their figures were made of plant materials, dressed in women’s clothes, and worshipped; the Maize-mother was a maize-stalk puppet in female attire with power to produce maize.

The Peruvian plant mothers and the Punjaub mother-cotton are named as mothers associated with plant growth and crop abundance.
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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 7683-7765 confidence: high

In the Punjaub, the largest cotton plant is sprinkled with buttermilk and rice-water, bound with cotton from other plants, called mother-cotton, saluted, and addressed with prayers that other plants may resemble it in productive richness.

The Punjaub rite selects the largest cotton plant, names it mother-cotton, and prays that the other plants may resemble it in richness of produce.
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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 7683-7765 confidence: high

Frazer says the worshipped object was probably the dressed maize bunch; another source describes divine plant mothers, including Zara-mama, whose figures were made of plant material, dressed in women's clothes, worshipped, and believed to give birth to much maize.

The passage describes maize and cotton mothers whose preservation or ritual treatment is linked to crop increase, birth, or abundant production.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7815-7896 confidence: high

Demeter and Proserpine are said probably to have grown from simple harvest beliefs and practices and to have been represented by rude dolls of yellow sheaves; Kore is noted as the Maiden title of Proserpine.

The passage repeatedly describes corn represented through Corn-mothers, Maidens, and dolls made from sheaves or ripe corn.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7815-7896 confidence: high

Frazer compares Greek Demeter and Proserpine with the German Corn-mother and the Balquhidder harvest Maiden, suggesting that the Greek figures grew from harvest beliefs and were once represented by sheaf dolls.

The passage treats Demeter, the Corn-mother, Proserpine, and the harvest Maiden as personifications of corn at different stages or ritual forms.
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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 8461-8513 confidence: medium

Khond or Kandh sacrifices are described as offered to the Earth Goddess Tari Pennu or Bera Pennu to ensure crops and immunity from disease and accidents; turmeric cultivation is linked to bloodshed for deep red colour.

The sacrifice is explicitly offered to an Earth Goddess named Tari Pennu or Bera Pennu for crops and health.
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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 2198-2268 confidence: medium

The Oraons have a spring festival while sál trees are blossoming, because they think the marriage of earth is then celebrated and sál flowers are needed.

The Oraon spring festival occurs when sál trees bloom, is associated with the marriage of earth, and involves offerings to Sarna Burhi, a goddess of the grove linked with rain.
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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 355-440 confidence: medium

Votive offerings at Nemi indicate that Diana was especially worshipped by women seeking children or easy delivery.

Diana at Nemi is especially associated with women seeking children or easy delivery.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1140-1211 confidence: medium

Demeter is called the corn-goddess; the pig is common in European folklore as corn-spirit, sacred to Demeter, represented with her in art, and sacrificed in her mysteries.

The passage asks whether the pig associated with Demeter was the goddess herself in animal form and later argues that pigs at the Thesmophoria were Proserpine or Demeter.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1508-1544 confidence: low

Cows are said to be reverenced and never killed; they are regarded as sacred to or embodiments of Isis, who is represented with cow's horns, though Frazer says this identification may be syncretic.

Isis is represented with cow's horns, and cows are regarded as sacred to or embodiments of her.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5068-5164 confidence: high

At Toci’s annual festival, a woman representing the Mother of the Gods is ornamented, entertained, taken to a temple summit at midnight, beheaded, flayed, and her skin and thigh skin are worn by men representing Toci and Cinteotl.

A woman at the annual festival represents Toci, called the Mother of the Gods, bears the goddess’s name and ornaments, and is sacrificed.
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finnish karelian

Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium

"Maan-emo (man-emo). The mother of the Earth."

Maan-emo is glossed as the mother of the Earth.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium

Ilmatar is Daughter of the Air and mother of Wainamoinen; Kape is a synonym of Ilmatar.

The glossary identifies Ilmatar as mother of Wainamoinen, Maan-emo as mother of the Earth, and Mariatta as the Virgin Mary of Finnish mythology.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: medium

The earth is described as a beneficent mother, named Maa-em and Maan-emo, able to help sufferers after invocation; some mythologists make her spouse Ukko, giver of sunshine and rain, and compare other divine pairings.

Maa-em or Maan-emo is described as a beneficent earth mother; some mythologists say she is espoused to Ukko, who grants sunshine and rain.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: high

The earth is described as a godlike beneficent mother bestowing peace and plenty; Maa-em and Maan-emo are names given to the Finnish Demeter.

The earth is represented as a beneficent mother bestowing peace and plenty, and Maa-em/Maan-emo is described as a powerful goddess who helps sufferers.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 680-769 confidence: high

Finns proper regard Wainamoinen, Ilmarinen, and Lemminkainen as descendants of the Celestial Virgin Ilmatar, impregnated by winds when air, light, and water were the only material existences. Esthonians regard these heroes as sons of the Great Spirit before earth was created, dwelling with the Supreme Ruler in Jumala.

Ilmatar is identified as the Celestial Virgin impregnated by the winds when air, light, and water were the only material existences.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17813-17992 confidence: medium

The hostess asks the Creator and Ukko to guard, shield, shelter, and protect the herds from danger, want, wandering, and evil, so they may prosper against Lempo's will.

The hostess invokes Creator/Ukko, a southern mother of the woodlands, Creation's daughters, and named woodland maidens to guard the cattle from harm.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17813-17992 confidence: medium

The wife asks pastures and trees to guard or drive home the cattle if human herdsmen fail, and asks for creation's daughters as better shepherdesses.

The charm addresses the southern mother of the woodlands and multiple female nature beings as protectors of the herds.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19288-19476 confidence: low

The mother tells Kullervo that maternal love cannot be smothered and that she would weep bitterly for three years, making tears affect fields, rivers, snows, and hillocks.

The mother alone promises to mourn Kullervo, with tears imagined as affecting fields, rivers, snow, hillocks, morning, and evening over three years.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: medium

Mielikki takes the wool and hair from the water, sews them together, binds the magic bundle in a birch-bark basket to a pine top with gold chains, and rocks it to life as sacred Otso.

Mielikki, called woodland hostess and Tapio’s daughter, gathers the materials and nurtures the young bear to life.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23564-23746 confidence: medium

Ilmatar meets the travelers; after Wainamoinen identifies himself and Ilmarinen, she calls herself the oldest woman, first of Ether’s daughters, and first of ancient mothers.

Ilmatar identifies herself as a first daughter and ancient mother and provides the heroes with knowledge about the Fire-child’s path.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1130-1317 confidence: medium

In primeval times a beauteous Daughter of the Ether lives for ages alone in heaven and in the spaces above sea-foam, grows weary and sad, and descends to the ocean, with waves as coach and pillow.

The Daughter of the Ether descends to the ocean and is later called water-mother while swimming the sea in all directions in prolonged travail.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1130-1317 confidence: medium

Rune I opens in primeval times with the Daughter of the Ether living alone in heaven and the expanses of air above sea-foam, becoming weary, and descending to the ocean with waves as coach and pillow.

The Daughter of the Ether, a primeval maiden from heaven and air, descends into the ocean and becomes a water-mother in prolonged travail.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1319-1499 confidence: medium

The water-mother raises her shoulders and knees above the ocean; the duck sees them as hillocks, settles on the knee, and finds a safe nesting place.

The figure called water-mother raises her body for the nest and later makes hillocks, deeps, banks, bays, rocks, reefs, islands, fields, and forests.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1319-1499 confidence: medium

The water-mother laments leaving ether for the sea, describes oceanic suffering, and calls on Ukko, God and ruler of the heavens, to deliver her in travail.

The figure is repeatedly called water-mother and is described as commencing creations that form hills, deeps, banks, bays, rocks, reefs, islands, fields, and forests.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: medium

Wainamoinen considers how to kill, fell, and lop the mighty oak, laments life without sun and moonlight, asks whether a hero or giant can fell it, and invokes Kap/Luonnotar for water-forces and ocean strength to uproot the tree and restore sun and moon.

Wainamoinen addresses Kap/Luonnotar as ancient mother, nurse, and helper and asks for water-forces and ocean strength to uproot the oak.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1832-2015 confidence: high

Wainamoinen brings seven barley grains from animal-skin pouches, sows them in ash-enriched soil, invokes an ancient mother of fields and forests, and asks Ukko for clouds and rain.

Wainamoinen addresses an ancient mother below earth and ocean, mother of fields and forests, asking her to make soil productive and barley sprout.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1832-2015 confidence: medium

Wainamoinen invokes the ancient mother below earth and ocean, mother of fields and forests, asking her to bring soil and seed-grains to production and sprouting.

Wainamoinen calls on the ancient mother of fields and forests for sprouting and on Ukko, father of the heavens, for clouds and rain; Ukko answers with rain.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4459-4654 confidence: medium

Ukko is called first creator and maker of the heavens, and he cuts apart air and water before iron is born.

Ukko creates three daughters who are called mothers of iron and steel; their milk produces several kinds of iron.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9139-9326 confidence: medium

The ancient water-mother is called from ocean, seas, lakes, and rivers to bring protection, comfort, and assistance so the guiltless speaker does not suffer or perish prematurely.

An ancient water-mother is called from waters to protect, comfort, assist, and nurse the afflicted hero.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9139-9326 confidence: medium

The ancient water-mother is asked to rise from ocean, seas, lakes, and rivers to bring protection, comfort, and assistance so the guiltless hero will not perish prematurely.

The ancient water-mother and Kap, daughter of Creation and oldest of women, are invoked to protect the hero and remove the plague.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 117 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 119 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 121 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 123; lines 7192-7352 confidence: medium

From the embrace with Spirit, Mot was born; from Mot came every seed of creation and the birth of all cosmic bodies.

Mot is bracketed as the Great Mother and is described as the source of every seed of creation and cosmic bodies.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 267 / THE MYSTERIES OF ISIS AND OSIRIS 269 / THE MYSTERIES OE ISIS AND OSIRIS 27 1 / THE MYSTERIES OF ISIS AND OSIRIS 273; lines 15420-15465 confidence: medium

The seat of Athena, identified as Isis at Sais, bore the inscription: “I am all that has been and is and shall be, and no mortal has ever re-vealed my robe.”

The Sais inscription identifies the goddess with all that has been, is, and shall be, and says no mortal has revealed her robe; the note connects the logos with Net/Neith, the Great Mother.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 303 / THE MYSTERIES OF ISIS AND OSIRIS 305 / THE MYSTERIES OP ISIS AND OSIRIS 307 / THE MYSTERIES OF ISIS AND OSIRIS 309; lines 17455-17558 confidence: medium

The passage says Homer, like Thales, treated Water as source and birth of all things after learning from Egyptians; Oceanus is identified with Osiris and Tethys with Isis as nursing and rearing all things.

Tethys is identified with Isis as nursing and rearing all things.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 309 / THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313 / THE MYSTERIES OF ISIS AND OSIRIS 315; lines 17776-17876 confidence: high

The Nile is called Osiris's efflux; the Nile-covered earth is treated as Isis's body; their mingling produces Horus.

The Nile as Osiris's efflux mingles with Isis-earth and gives birth to Horus, who is identified with season and a fair blend of air.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 309 / THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313 / THE MYSTERIES OF ISIS AND OSIRIS 315; lines 17776-17876 confidence: medium

Osiris's being shut in a coffin is interpreted as the disappearance of water; in Athyr the Nile sinks, land is denuded, night and darkness increase, light wanes, and priests exhibit a golden cow in black linen as mourning for Isis-earth.

A golden cow covered in black linen is exhibited in mourning and identified as an image of Isis and earth.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 315 / THE MYSTERIES OF ISIS AND OSIRIS 317 / THE MYSTERIES OF ISIS AND OSIRIS 319 / THE MYSTERIES OP ISIS AND OSIRIS 321; lines 18096-18201 confidence: high

Osiris's power is placed in the Moon; Isis consorts with him and causes his birth; the Moon is called Mother of the cosmos, male-female, filled by the Sun, pregnant, and generative.

The Moon is explicitly called Mother of the cosmos and is described as pregnant and generative.
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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

Isis is described as the feminine principle of Nature, receptive of all genesis, called Nurse, All-receiving, and She of ten-thousand names, and as receiving all forms and ideas through Logos.

Isis is the feminine principle of Nature, all-receiving, a field and matter for begetting, and pregnant with generations.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 331 / THE MYSTERIES OF ISIS AND OSIRIS 333 / THE MYSTERIES OF ISIS AND OSIRIS 335 / THE MYSTERIES OP ISIS AND OSIRIS 337; lines 18955-19060 confidence: high

Horus is called Min, meaning being seen; cosmos is sensible and visible. Isis' names are glossed as Mother, Cosmic House of Horus, Ground of Genesis, She who receives, and Full-Cause; Matter is full of Cosmos and consorts with Good, Pure, and Ordered.

Isis is explicitly glossed as Mother, Cosmic House of Horus, Ground of Genesis, and She who receives, and is linked with Matter.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 333 / THE MYSTERIES OF ISIS AND OSIRIS 335 / THE MYSTERIES OP ISIS AND OSIRIS 337 / THE MYSTERIES OF ISIS AND OSIRIS 339; lines 19063-19167 confidence: medium

When Typhon lays hold of the last parts, the Goddess mourns and seeks relics and fragments of Osiris, enfolds them in robes, receives and hides them, and sends them forth again when born.

Isis saves, nourishes, and compacts the seed that survives Typhon’s destruction, and the Goddess produces and sends forth what she has received.
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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 ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283 / THE MYSTERIES OF ISIS AND OSIRIS 285 / THE MYSTERIES OP ISIS AND OSIRIS 287; lines 16236-16349 confidence: high

Isis goes to her son Horus, who is being reared at Boutos, and puts away the chest. Typhon, going out by night toward the moon with dogs, finds the chest, recognizes the body, tears it into fourteen pieces, and scatters them.

Isis is called the Goddess and travels to her son Horus, who is being reared at Boutos.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283 / THE MYSTERIES OF ISIS AND OSIRIS 285 / THE MYSTERIES OP ISIS AND OSIRIS 287; lines 16236-16349 confidence: medium

Isis flings herself around the coffin and mourns; the younger royal child dies; she takes the elder child, places the coffin on a boat, and sails away. When the River Phaedrus raises a rough wind after dawn, she dries its stream in anger.

Isis dries the stream of the River Phaedrus in wrath, and crocodiles are said not to harm papyrus-hull sailors because they fear or revere the Goddess.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 279 / THE MYSTERIES OP ISIS ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283 / THE MYSTERIES OF ISIS AND OSIRIS 285; lines 16119-16233 confidence: high

The Queen notices the fragrance of the maids, longs for the stranger, summons her, and makes her nurse of the little one.

Isis is made nurse of the royal child and performs nonordinary actions—finger-feeding and burning around the child’s mortal elements—until the Queen’s intervention deprives the child of immortality.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 279 / THE MYSTERIES OP ISIS ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283 / THE MYSTERIES OF ISIS AND OSIRIS 285; lines 16119-16233 confidence: medium

Isis hears by a daimonian spirit of a voice, comes to Byblos, sits at a fountain-head downcast and weeping, and interacts affectionately with the Queen’s maids, imparting fragrance.

Isis hears by a daimonian voice, comes to Byblos, sits weeping at a fountain-head, and later identifies and claims the pillar connected with the hidden coffin.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 143 / THE MYTH OF MAN IN THE MYSTERIES 145 / VOL. I. 10 / THE MYTH OF MAN IN THE MYSTERIES 147; lines 8402-8516 confidence: medium

"Earth ... first brought forth Man" and desired to be mother "not of plants" or irrational brutes, but of "a tamed God-loving life."

Earth is personified as first bringing forth Man and desiring to be mother of a God-loving life.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THK VISION OF ER 449 / VOL. I. 29 / CONCEENING THE CEATEE OE CUP / CONCERNING THE CRATER OR CUP 451; lines 24746-24848 confidence: medium

Orpheus is said to call aether the Mighty Whirlpool; it forms the Egg or Womb of Cosmos and is linked with Chaos/Rhea as Mother of the Gods and Great Container.

Chaos or Rhea is described as the Eternally-flowing, Mother of the Gods, and Great Container.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 67 / THOTH THE MASTER OF WISDOM 69 / THOTH THE MASTER OF WISDOM 71 / THOTH THE MASTER OF WISDOM 73; lines 4662-4757 confidence: medium

The passage discusses the temple of Denderah as an important mystery-cultus centre and says it was dedicated to Hat-Hor, whose ancient title was the Virgin-Mother.

The temple of Denderah is described as dedicated to Hat-Hor, whose ancient title was the Virgin-Mother.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAEY / PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25; lines 1474-1553 confidence: medium

The seer seeks Gnosis of Nature as Great Mother and of God as Father of the worlds, concentrating his nature into one question.

The passage names Nature as Great Mother and compares Moist Nature or Flowing Matter to Rhea, the Primal Mother or Matter of the future universe.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29; lines 1637-1715 confidence: medium

The Primal Elements are likened to the Passions of God's Will desiring Himself; God is described as Mother or Spouse desiring Himself as Father, and other Trismegistic tractates are said to call this feminine aspect Wisdom, Nature, Generation, and Isis.

The feminine aspect of Deity is named Wisdom, Nature, Generation, and Isis; Mother or Spouse is united with Fullness or impregnated by the Word to generate the sensible cosmos.
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mesopotamian

Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF TIGLATH-PILESER III 53 / INSCRIPTION OF TIGLATH-PILESER III 55 / INSCRIPTION OF TIGLATH-PILESER III 57 / CYLINDER OF SARGON 59; lines 6932-7004 confidence: medium

Magganubba stands at the foot of Mount Mugru; earlier kings had not colonized it or dug its canal. The king attributes his diplomatic understanding to the king of the deep and lord of wisdom and says the mother of the gods inspired his plans to people the city, build sanctuaries, and build palaces.

The queen of the heavenly crown, called mother of the gods, is said to have inspired the king to greater plans than those of his fathers.
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Assyrian and Babylonian Literature: Selected Translations ISHTAR'S DESCENT TO HADES 409 / ISHTAR'S DESCENT TO HADES 411 / ISHTAR'S DESCENT TO HADES 413 / ORACLES GIVEN IN FAVOUR OF ESARHADDON 415; lines 25474-25592 confidence: medium

Bel tells Esarhaddon not to fear; says he will support the beams of the king's heart like his mother; the sixty great gods support and protect him; Sin is on his right, Shamash on his left, and the gods stand around him.

Bel compares his support of Esarhaddon to the king's mother who brought him into being, and Ishtar of Arbela identifies herself as Esarhaddon's good nurse.
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Assyrian and Babylonian Literature: Selected Translations LEGAL DECISIONS 277 / SOME OTHER PHASES OF COURT PROCEDURE / SOME OTHER PHASES OF COURT PROCEDURE 28 1 / THE BABYLONIAN ACCOUNT OF THE CREATION 283; lines 17997-18127 confidence: high

After a break, the passage describes Tiamat's revolt against the upper gods, notes that this revolt account appears four times in the creation account, and says gods gather to Tiamat, curse day/light, and start the revolt.

Tiamat is called mother of the gods and mother of the deep, turns against the gods in hatred, gathers divine allies, and starts a revolt.
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Assyrian and Babylonian Literature: Selected Translations ORACLES GIVEN IN FAVOUR OF ESARHADDON 417 / PRAYERS AND HYMNS / PRAYERS AND HYMNS 42 1 / PRAYER TO MARDUK V; lines 25806-25921 confidence: high

Bau is addressed as "mighty mistress, merciful mother" dwelling in the brilliant heavens, and the speaker asks her to stand and hearken.

Bau is addressed as a merciful mother dwelling in the heavens and is credited with protection, benefit, saving, judgment, destiny determination, and life-restoration.
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Assyrian and Babylonian Literature: Selected Translations PENITENTIAL PSALMS 435 / PENITENTIAL PSALMS 437 / PENITENTIAL PSALMS 439 / COLOPHON; lines 26866-26976 confidence: medium

“May thy heart, as the heart of a mother who hath borne children, be glad! As a mother ... as a father ... may it be glad!”

The opening appeal compares the desired gladness of the addressed heart to the heart of a mother who has borne children and a father who has begotten them; Damkina is later invoked as mother of the supreme house.
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Assyrian and Babylonian Literature: Selected Translations PRAYERS AND HYMNS 429 / HYMN TO ISHTAR Q / PRAYERS AND HYMNS / PENITENTIAL PSALMS; lines 26502-26604 confidence: medium

The hymn says the addressed deity executes Bel’s commands, mentions a pointed dagger fragmentarily, creates gods and everything, makes green herb spring up, guides creatures, and names Mother Ishtar as an exalted mistress with all-powerful command.

The hymn names Mother Ishtar and describes her as creator of the gods and everything, guide of creatures, mistress of mankind, and maker of green herb.
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Assyrian and Babylonian Literature: Selected Translations SOME OTHER PHASES OF COURT PROCEDURE 28 1 / THE BABYLONIAN ACCOUNT OF THE CREATION 283 / THE BABYLONIAN ACCOUNT OF THE CREATION 285 / THE BABYLONIAN ACCOUNT OF THE CREATION 287; lines 18257-18400 confidence: medium

Gaga reports that Tiamat, called their mother, has turned against the gods in hatred and that gods allied with her are advancing, raging, and starting a revolt.

Tiamat is called the mother of the deep and creator of all, while also turning against the gods and producing a hostile monster host.
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Cuneiform Parallels to the Old Testament ELEVENTH TABLET / TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II:; lines 8208-8311 confidence: high

Ea speaks; an incantation is caused to be recited; after the incantation is recited, the female actor spits upon clay.

A female actor recites an incantation, spits on clay, divides pieces, and the sequence culminates in human figures formed by Mami.
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Cuneiform Parallels to the Old Testament ELEVENTH TABLET / TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II:; lines 8208-8311 confidence: high

Nostrils are opened, and seven and seven mothers are called.

Seven and seven mothers are called; seven form males and seven form females.
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Cuneiform Parallels to the Old Testament MYTHOLOGICAL TEXTS / I. THE CREATION / THE SECOND TABLET / THE SECOND TABLET; lines 1624-1863 confidence: medium

Ummu-Khubur creates all things, makes invincible weapons, spawns monstrous serpents, fills their bodies with poison instead of blood, and clothes terrible dragons with terror and splendor.

Ummu-Khubur is said to have created all things and to spawn monstrous serpents and other battle creatures.
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Cuneiform Parallels to the Old Testament THE SECOND TABLET / THE SECOND TABLET / THE THIRD TABLET / THE THIRD TABLET; lines 2032-2237 confidence: medium

“Tiamat our mother, has conceived a hatred against us”; she has made an assembly, rages in anger, and gods have turned and advance at her side.

Tiamat is called mother, and Ummu-Khubur is described as the creator of all things who produces weapons and monsters against the gods.
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Cuneiform Parallels to the Old Testament THE SIXTH TABLET / THE SIXTH TABLET / THE SEVENTH TABLET / THE 8EVENTH TABLET; lines 3692-3880 confidence: high

Damascius reports that the Babylonians make two origins, Tauthe and Apason; Apason is husband of Tauthe, Tauthe is mother of the gods, and their only child Moymis is identified with the intelligible Cosmos proceeding from two origins.

Damascius says the Babylonians make two origins, Tauthe and Apason, with Tauthe named mother of the gods and Moymis proceeding from the two origins.
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The Babylonian Legends of the Creation PUBLICATION OF THE CREATION TABLETS. / THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS.; lines 319-412 confidence: medium

Damascius reports that the Babylonians conceive two principles, Tauthe and Apason; Apason is Tauthe's husband and Tauthe mother of the gods; their progeny proceeds through Moymis, Dache and Dachus, Kissare and Assorus, Anus, Illinus, Aus, and Dauce to Belus, fabricator of the world.

Tauthe is explicitly called mother of the gods and is paired with Apason in the origin sequence.
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The Babylonian Legends of the Creation THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS.; lines 415-515 confidence: medium

Tiamat is depicted as a winged, scaled, clawed monster, sometimes serpent-like or animal-like; she is called mother of everything and possessor of the Tablet of Destinies.

Tiamat is described as mother of everything, as a winged and scaled monster sometimes serpent-like, and as head or type of fiends, demons, and devils.
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The Babylonian Legends of the Creation THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS. / THE SEVEN TABLETS OF CREATION.--TRANSLATION. / SECOND TABLET. / THIRD TABLET.; lines 1479-1693 confidence: medium

Anshar's message says Mother Tiamat gave them birth, has organized an assembly, rages, is joined by gods, and advances with them into battle while they plot and utter cries of defiance.

Tiamat is called the mother who gave birth, while Ummu-Khubur is said to have formed all things and to create a battle host against the gods addressed by Anshar.
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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

Apsu is the oldest being and progenitor; Tiamat bears the gods; their waters are merged into one mass.

Tiamat bears the gods, is identified as Ummu-Khubur who fashioned all things, and spawns further beings for battle.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 215-411 confidence: medium

Aruru hears, imagines Anu's concept, washes her hands, fingers clay, and molds Enkidu in the desert.

Aruru, a goddess, washes her hands, handles clay, and molds Enkidu in the desert.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2916-3119 confidence: medium

Ishtar cries like a woman in travail, regrets speaking evil in the divine assembly, and laments that her people are blotted out and given to the sea like fish-spawn.

Ishtar cries like a woman in travail and says she gave birth to her own people only for them to be consumed by the sea.
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native american plains

The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 53 / THE LANGUAGE OF THE ROBE / SOCIAL LIFE / PROPERTY; lines 24949-24994 confidence: medium

"In the Omaha tribe there was no communal property. The land was the bountiful \"mother earth\" which brought forth food for all living creatures." The same passage states that there was no property in land or springs and that garden produce belonged to the woman.

The passage explicitly calls the land the bountiful mother earth and says it brings forth food for all living creatures.
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The Pawnee - Mythology (Part I) HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45; lines 2313-2399 confidence: high

In the lodge, four old men sit at the altar daubed with red-clay ointment; the inviting woman is the Moon with many children; the young man is told to learn songs and actions; corn is eaten and the two people receive seeds.

The passage identifies Basket-Woman as the Moon and says she is the mother of all stars; it also describes the Moon as having many children.
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The Pawnee - Mythology (Part I) I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21; lines 1171-1254 confidence: medium

A young man, known as wise and as one who prays on a hill, tells his father that Mother-Moon ordered the people to continue north and that they must receive certain things from Mother-Corn; the father tells the chief, and the chief tells the people.

Mother-Moon directs the people and promises gifts; Mother-Corn is named as a source of things to be received; the source note says seeds and buffalo are obtained from Moon-Woman.
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The Pawnee - Mythology (Part I) II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59; lines 2985-3055 confidence: medium

The woman tells him to look where her feet rest; he finds a speckled corn kernel. She tells him to pick her up, says her spirit is of Mother-Evening-Star, connects corn milk with life and breast milk, and instructs him to keep her in his quiver; after he takes the kernel, she disappears.

Corn-Woman links her spirit with Mother-Evening-Star, the milk in corn, human life, women's breast milk, and the mother's request for many children.
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The Pawnee - Mythology (Part I) INTRODUCTION. / INTRODUCTION. 9 / INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS.; lines 839-913 confidence: medium

Tirawa tells the pair to call earth and moon mother and heavens and sun father, gives sun and moon for light, says earth gives birth to all things, and gives timber, fruit, shrubs, and berries.

The pair are instructed to call earth and moon mother and heavens and sun father; earth is described as giving birth to all things.
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The Pawnee - Mythology (Part I) INTRODUCTION. / INTRODUCTION. 9 / INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS.; lines 915-971 confidence: medium

Tirawa says to call the earth mother and states: "The lodge represents the mother's breast." He also compares smoke to milk, cooked food to nursing nourishment, and says humans receive life, die, and return to earth.

The passage has Tirawa name the earth as mother and explain the lodge as a mother's breast, with smoke as milk and cooked food as maternal nourishment.
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The Pawnee - Mythology (Part I) ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 23 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 25; lines 1430-1507 confidence: medium

The meat is placed southeast of the entrance; older men are brought; the young man says, "we must first make an offering to Mother-Corn, for she gave us the buffalo," and has the heart and tongue boiled.

Mother-Corn is named as giver of buffalo and recipient of offering, while Mother-Moon is named as a source of future instructions.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8435-8543 confidence: medium

People are in a cave underground with Corn, mother of the tribe; Mother-Corn sends birds; small animals and Badger open a hole; the people emerge and travel west, crossing water, forest, and ravine with animal helpers; Buffalo is killed, blood becomes pipe stone, and parts go to sacred bundles.

Mother-Corn is called mother of the tribe, helps or accompanies the people, gives or is tied to bundle objects, and teaches ceremonies, rituals, songs, or dream instruction.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8545-8622 confidence: medium

Mother-Corn receives offerings and smoke, travels from the east to the medicine-lodge, teaches, wears out four pairs of moccasins in a symbolic walk, announces buffalo in four days, is killed by enemies during the hunt, and vegetation springs from her burial place.

Mother-Corn is killed and buried, and grass and other growth spring up from her burial place.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1272-1373 confidence: medium

The Arikara dress an ear of corn as a woman, throw it into the River, and old men sing to Mother, asking her to go to the island in the big water, learn what to do and how to live, and return.

The corn is addressed as Mother, returns as a woman with sacred knowledge, claims divine fathers, and becomes a continuing ritual presence.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1651-1708 confidence: medium

At planting season and in time of need, old Arikara men make smoke offerings to the gods and Mother-Corn, wanting her to come so there will be plenty of corn.

Mother-Corn is a female named corn being who is ritually invited, has power from Nesaru, teaches the people, and is associated with agricultural and vegetative abundance.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1711-1783 confidence: medium

The people came out through the ground, were led by a woman called Mother, and encountered a horned lake monster like a buffalo.

Mother leads the people, receives prayers for help, calls or directs helpers, and gives bundle ceremonies that the Awaho understand.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5728-5772 confidence: medium

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.”

Mother-Corn watches and blesses the baby and later receives increased honor after food abundance is restored.
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Traditions of the Arikara Traditions of the Arikara / TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS.; lines 90-261 confidence: low

Titles include Mother-Corn visiting the Arikara, buffalo no longer eating people, and a girl blessed by Buffalo and Corn.

Titles name Mother-Corn’s visits and a girl blessed by Buffalo and Corn.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10013-10121 confidence: medium

The next section is headed “The Moon Medicine”; its synopsis says a boy is visited in dream by Mother Moon, acquires womanish ways, becomes a mighty warrior, relieves a war-party, and exhibits a moon-mark in trance ceremonies, followed by the opening setting of children playing near a village.

The next tale’s synopsis states that a boy is visited in dream by Mother Moon and later shows a moon-mark in trance ceremonies while becoming a mighty warrior.
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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 7828-7933 confidence: high

The boy builds a corral, digs sticky mud, carries water in a buffalo bladder, makes two mud ponies, marks one with white clay as bald-faced, and waters and feeds the figures with grass and young cottonwood shoots.

The boy makes mud ponies; the dream and speaking pony state that Mother-Earth has taken pity, that the pony is part of Mother-Earth, and the remaining mud pony appears as a living bald-faced sorrel.
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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 8035-8122 confidence: medium

After battle the council selects the boy as chief; his pony speaks in a dream, says its work is over, tells him to rear the look-alike colt, and after a storm the boy finds a pony-shaped pile of mud.

The pony disappears after a storm, a pony-shaped mud pile is found, and the pony’s dream speech identifies Mother-Earth as the true giver of the boy’s power.
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Traditions of the Skidi Pawnee Traditions of the Skidi Pawnee / PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR; lines 348-443 confidence: medium

The same female deity maintains a garden containing ripening grain, many buffalo, and streams of life.

The female deity maintains a garden containing grain, buffalo, and streams of life.
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gnostic

Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 3427-3580 confidence: medium

Mother is indexed as above, breath, mysteries of great, of all, of compassion, of many names, of living, and of thirty names.

The Mother entry uses expanded titles including Mother above, Mother of all, Mother of compassion, and Mother of living.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE NAASSENI. 205 / THE PERAT.E. 207 / THE PERAT.E. 209; lines 13130-13209 confidence: medium

A water power is called Thalassa and identified with Thalatth or Tiamat, the Babylonian World-Mother; twelve sources, mouths, or pipes convey hissing world-powers, and the power is surrounded by a dodecagonal pyramid or dodecahedron.

Thalassa is described as a water power and identified with Thalatth/Tiamat, the Babylonian World-Mother.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555; lines 27383-27465 confidence: medium

The hymn says the speakers saw the Father and Mother through the Logos; the Mother is Conceiver and Gnosis, and the Image mediates reception of the unfading wreath.

The Mother is described as Mother of all hidden things, Conceiver of all aeons, gods, and lords, and Gnosis of all invisibles.
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Fragments of a Faith Forgotten INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 3583-3700 confidence: medium

The Mysteries entry lists many mystery traditions and features, including Assyrian, Bacchic and Corybantic, Chaldaean, Egyptian, Eleusinian, Mithraic, Orphic, degrees, keys, greater and lesser mysteries, baptism, Jesus, Seth, sex, great mother, and twelve.

The Mysteries entry includes the phrase “of great mother.”
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Fragments of a Faith Forgotten SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12291-12317 confidence: medium

The Unutterable Depth contains the First Man/Father, the Son/Second Man, and the Holy Spirit, called the First Woman or Mother of all living.

The Holy Spirit/First Woman is called Mother of all living and Universal Mother, and she broods over the Waters.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12320-12446 confidence: high

In its scheme of regeneration and Mystery-myths, Sophia finds no rest in heaven or earth, asks the Great Mother for help, and the Great Mother asks the First Man to send Christ to help her.

Sophia implores the Great Mother, who in compassion asks the First Man to send Christ to help Sophia.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12448-12568 confidence: medium

The three principles of the universe are the Good or all-wise Deity, Elohim as Father or Spirit and creative power, and Eden as World-Soul symbolized as woman above and serpent below.

Eden is the World-Soul or Mother-Soul, symbolized as woman above and serpent below, and living beings are generated from her parts.
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Fragments of a Faith Forgotten SOME OUTLINES OF POMOLOGY. 329 / THE SOPHIA-MYTHUS. 335 / THE SOPHIA-MYTHUS. 337 / THE SOPHIA-MYTHUS. 339; lines 18277-18352 confidence: medium

The twelfth and last aeon is female and called Wisdom/Sophia; she sees the creative aeons, ascends or returns to the Father’s depth, and sees that the Father alone creates without a syzygy.

The passage marks Sophia with a World-Mother heading, calls her female in nature, and describes the feminine power as emanating essence.
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Fragments of a Faith Forgotten SYNOPSIS OF CONTENTS. XXV11. / XXV111. FRAGMENTS OF A FAITH FORGOTTEN. / SELECTIONS FROM THE UNTITLED APOCALYPSE / XXX. FRAGMENTS OF A FAITH FORGOTTEN.; lines 1527-1567 confidence: low

Contents entries include “The Mothers of Men,” “The Song of Praise of the Mother Above,” “The Hidden Worlds,” “The Man,” and “The Lord of Splendour.”

The headings name “The Mothers of Men” and “The Mother Above.”
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 365 / THE NUMBER-SYMBOLISM OF MARCUS. 367 / THE NUMBER-SYMBOLISM OF MARCUS. 369 / THE NUMBER-SYMBOLISM OF MARCUS. 371; lines 19544-19624 confidence: medium

The Marcosians say the six descended and was detained in the Hebdomad, the region of seven spheres of difference, and is of the same essence as the World-mother, the eighth sphere of sameness beyond the seven.

The World-mother is explicitly identified with Wisdom, placed above or beyond the seven spheres, and later described as the supernal Mother or Divine Life.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 369 / THE NUMBER-SYMBOLISM OF MARCUS. 371 / THE NUMBER-SYMBOLISM OF MARCUS. 373 / THE NUMBER-SYMBOLISM OF MARCUS. 375; lines 19707-19786 confidence: medium

The One contains Noughtness, Oneness, and Nought, represents the upper tetrad, and because all numbers come from it the tetrad is called All-Mother or Wisdom Above.

The upper tetrad is called All-Mother or Wisdom Above, and from her proceeds the lower tetrad as daughter, called Wisdom Below and associated with the world-mother.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 341 / THE SOPHIA-MYTHUS. 343 / THE SOPHIA-MYTHUS. 345 / THE SOPHIA-MYTHUS. 347; lines 18595-18676 confidence: medium

Lower or fallen Wisdom is called prime substance or World-mother; she is moved by four passions, rescued by Divine Power, and 'Chaos becomes cosmos; un-order, order.'

The lower or fallen Wisdom is called prime substance and World-mother and functions as the source from which lower cosmic substances are differentiated.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 343 / THE SOPHIA-MYTHUS. 345 / THE SOPHIA-MYTHUS. 347 / THE SOPHIA-MYTHUS. 349; lines 18679-18757 confidence: medium

The passage names a Valentinian Tetraktys as a source of ever-flowing nature having roots, associates Wisdom with the constitution of psychic and material creation, and then notes Mead’s explanation that Hippolytus is being ironic and polemical toward Pythagoras and Valentinus.

Wisdom is associated with the constitution of creation and is called mother of all living in the supplied passage.
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Fragments of a Faith Forgotten VALENTINUS. 307 / VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329; lines 18006-18116 confidence: medium

Sophia is given many names, including Mother, All-Mother, Mother of the Living, Shining Mother, Power Above, Holy Spirit, She of the Left-hand, Man-woman, Prouneikos, Matrix, Paradise, Eden, Achamoth, Virgin, and Barbelo; Christos is paired as Him of the Right-hand.

The passage lists Mother, All-Mother, Mother of the Living, and Shining Mother among Sophia’s names.
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Fragments of a Faith Forgotten VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329 / THE SOPHIA-MYTHUS. 335; lines 18119-18197 confidence: medium

Sophia is titled “Daughter of Light,” “Merciful Mother,” “Consort of the Masculine One,” “the Holy Dove who has given birth to Twins,” “Ennoea,” “Ruler,” and “the Lost or Wandering Sheep, Helena.”

Sophia is called Merciful Mother, Hidden Mother, and the Holy Dove who has given birth to Twins.
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Fragments of a Faith Forgotten XVI. FRAGMENTS OF A FAITH FORGOTTEN. / THE GNOSIS ACCORDING TO ITS / MENANDER ... ... ... ... 175 177 / SATURNINUS ... 177 180; lines 581-670 confidence: low

The Naasseni contents include headings for literature, mystical exegesis, Assyrian, Egyptian, Greek, Samothracian, and Phrygian mysteries, the Mysteries of the Great Mother, and a hymn fragment.

The contents include a subsection titled 'The Mysteries of the Great Mother' under the Naasseni chapter.
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Fragments of a Faith Forgotten XX. FRAGMENTS OF A FAITH FORGOTTEN. / THE VALENTINIAN MOVEMENT / SYNOPSIS OF CONTENTS. XXI / HIPPOLYTUS' ACCOUNT OP ONE OF THE VARIANTS; lines 938-980 confidence: low

The contents list includes headings for the Father of All, Parents of the Aeons, Names of the Aeons, and World-Mother.

The outline includes a heading for the World-Mother within a mythic-cosmic sequence.
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nahua maya inca

The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11050-11295 confidence: medium

The passage identifies Coatlantona as 'Robe of Serpents,' a name of Coatlicue; Coatlicue is Huitzilopochtli's mother; Coyolxauhqui is Coatlicue's daughter.

Coatlicue is a mother figure and is also named Coatlantona, 'Robe of Serpents.'
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11503-11713 confidence: high

Maize-gods are listed for Mexican and Peruvian contexts; Mamas are Mothers, tutelary spirits of maize and other plants in Peru.

Mama-cocha is Mother-sea, Mamapacha is earth-goddess, and Mamas are plant-associated Mothers.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11909-12095 confidence: high

Pachacamama is glossed as Earth-Mother, the Inca name for their conception of the earth.

Pachacamama and Pachamama are glossed as Earth-Mother or Peruvian earth-goddess.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 12294-12503 confidence: medium

Saramama: guardian spirit of the maize plant in Peru.

Saramama is a guardian spirit of maize in Peru, and Teteoinnan is a Mexican maize-goddess called Mother of the Gods.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2838-2930 confidence: high

Centeotl deities preside over agriculture; Chicomecohuatl/Seven-serpent is chief maize goddess and Xilonen is the green ear; Teteoinnan/Tocitzin is Earth-mother and mother of male Centeotl.

Teteoinnan/Tocitzin is explicitly described as Earth-mother, Mother of the Gods, Our Grandmother, and a growth-spirit.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2932-3029 confidence: high

At Xalaquia the victim wore an aloe-fibre dress; Centeotl was clothed in it to represent the earth-goddess and receive her sacrifice; victims’ blood was offered in a feather-work vessel, after which the deity gave a terrifying groan.

A victim’s ritual dress and victims’ blood are offered in connection with Centeotl, who temporarily represents the earth-goddess to receive the sacrifice.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2932-3029 confidence: high

Centeotl the son is distinguished from Centeotl the mother, who is identified as the earth-mother Teteoinnan; each had a temple and the two were closely allied as parent and child.

Centeotl the mother is identified as the earth-mother Teteoinnan, and she is closely allied with Centeotl the son as parent and child.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3330-3418 confidence: high

Ometecutli and Omeciuatl are described as father and mother of the human species, Lords of Duality or Two Sexes, also Lord and Lady of Our Flesh or Subsistence, and as the sexual essence of the creative deity or of deity in general.

Ometecutli and Omeciuatl are described as father and mother of the human species, Lords of Duality or Two Sexes, and sexual essence of the creative deity.
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The Myths of Mexico & Peru CHAPTER 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 5806-5918 confidence: medium

The Temple of the Cross altar slab shows an American-pattern cross or tree rooted in the head of Chicomecohuatl, the Earth-mother or a Maya equivalent; a priest and acolyte stand beside it performing a rite, and a sacred turkey or Emerald Fowl sits at the apex receiving maize-paste offerings, with inscriptions around the image.

The Temple of the Cross slab shows a cross or tree with roots springing from the head of Chicomecohuatl, the Earth-mother, or a Maya equivalent.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7246-7351 confidence: medium

The author says these Kiche creation myths resemble those of other American peoples and states that many American Indian myths feature humans as children of Mother Earth emerging fully grown from a cavern or subterranean country, with examples including Aztecs, Peruvians, Choctaws, and Blackfeet.

The author states that in many American Indian mythologies humans are children of Mother Earth and emerge from a cavern or subterranean country.
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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 7454-7584 confidence: high

Xpiyacoc and Xmucane are described as dual Father-Mother deities in Kiche creation, compared with Ometecutli-Omeciuatl; one is male fructifier, the other's name means "Female Vigour," and they may be hermaphroditic or analogous to Father Sky and Mother Earth.

Xpiyacoc and Xmucane are described as a dual Father-Mother pair, male fructifier and Female Vigour, probably regarded as hermaphroditic.
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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

Pachacamac is described as an all-pervading spirit from whom all things emanate, who gives souls and breath of life; the earth is called Pachacamama, Earth-Mother; creation by will, thought, and word is discussed.

The earth is explicitly called Pachacamama, Earth-Mother.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 8211-8301 confidence: high

Lesser temples around Coricancha are dedicated to the moon, Cuycha the rainbow, and Chasca/Venus; the moon temple has a silver moon-goddess plate and mummified Inca queens, while the rainbow temple depicts a seven-hued golden arch.

The passage explicitly identifies the moon-goddess as the mythic mother of the Inca dynasty and locates her image in a dedicated moon temple.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9252-9339 confidence: medium

Mamas are spirits believed to force plant growth; they are called mothers of associated plants, including potato, quinua, maize, and coca.

The mamas are explicitly called mothers of plants and are said to force plant growth; Saramama is the maize-mother and is treated as especially important.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9341-9419 confidence: high

At Lake Titicaca, Peruvians believed the creator fashioned earth’s inhabitants, animals and humans; the Collao called the lake Mamacota, Mother-water, because it supplied food.

Mamacota means Mother-water, supplies food, is venerated as giver of fish, and the lake-goddess gives rain.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9522-9617 confidence: high

Later Peruvian mythology recognizes earth, thunder, and creative agency; Mamapacha is Earth-Mother, and Pachacamac animates things emerging from earth.

Pachamama/Mamapacha is Earth-Mother and mother-spirit, while Pachacamac is father-spirit; they are worshipped as divine mates in some localities.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9619-9707 confidence: medium

Ancient Peruvians worship the sea and earth; coastal people revere Mama-cocha, Mother-sea, for fish subsistence; whales and locally abundant fish species are also worshipped.

The sea is named Mama-cocha or Mother-sea and revered as a benevolent source of fish by coastal people.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 2215-2288 confidence: medium

Because old books and idols had been destroyed by Ghulam Khan, Ki’s outfit is modern; the central hall contains stucco images called Tum-chen-mo, “great mother,” probably Tara, and sPyan-ras-gzigs, Avalokitesvara.

A central-hall stucco image is called Tum-chen-mo, translated as “great mother,” and identified by the narrator as probably a form of Tara.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 1000-1073 confidence: medium

The old Shar-rgan festival place is a hillside plateau formerly used for dancing; a mani wall contains a Sanskrit and Tibetan slab addressed to Tum-chen-po, the “great mother,” identified by the author as Tara, wife of Shiva and goddess of learning.

The inscription is addressed to Tum-chen-po, the “great mother,” identified by the author as Tara; the festival is said to have been apparently celebrated in her honour.
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Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4965-5047 confidence: low

The Shargola convent is described as a genuine cave monastery, formerly called Mor-ling or “Mother house,” possibly referring to Sri-Devi or a pre-Buddhist equivalent to whom the monastery was evidently dedicated.

The cave monastery’s former name is glossed as “Mother house,” and the source connects it with Sri-Devi or a pre-Buddhist equivalent.
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Antiquities of Indian Tibet, Part 1 INTRODUCTION. / CHAPTER 1. / CHAPTER 11. / CHAPTER III.; lines 3189-3257 confidence: medium

Meru was damaged and plundered; a remaining fresco represents Gog-bzang-lha-mo, mother of Kesar and one of the great pre-Buddhist deities of the Ladakhis; the picture is said to be ancient and Bon-po art influenced by Buddhist art.

Gog-bzang-lha-mo is explicitly called both a great pre-Buddhist deity and the mother of Kesar.
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The Buddhism of Tibet, or Lamaism AVALOKITA OR PADMA-PANI. 357 / TARA, THE SAVIOURESS. 359 / TARA, THE GREEN. / TUTELARIES AND MARICI. 361; lines 18961-19061 confidence: medium

Marici is named “The resplendent,” with Tibetan name ‘Od-zer ’c’an-ma, and described as queen of heaven, Buddhist Ushas or dawn goddess, solar metamorphosis, and linked with a primeval productive pig.

Marici is connected with a primeval productive pig, called the adamantine sow, shown with a sow face, and seated on a throne drawn by seven swine.
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The Buddhism of Tibet, or Lamaism MUSICAL SCORE. / TARA THE SAVIOUR AND GODDESS OF MERCY. 435 / PRAYERS FOR BLESSINGS. / BENEDICTION.; lines 23276-23302 confidence: medium

The passage locator labels the surrounding section as “TARA THE SAVIOUR AND GODDESS OF MERCY” and “PRAYERS FOR BLESSINGS. / BENEDICTION.”

The passage label identifies Tara as a goddess of mercy, and the benediction addresses the figure as Gracious Mother and Quick Soother.
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The Buddhism of Tibet, or Lamaism OOOOOOOOOOOOCOOO0O / BANQUET TO DEVILS. 431 / MUSICAL SCORE. / TARA THE SAVIOUR AND GODDESS OF MERCY. 435; lines 22996-23246 confidence: high

The translated manual says worship at dusk and morning removes fears and anxieties, forgives sins, strengthens worshippers, conveys them to Buddha and Nirvana, expels poisons, satisfies wants, annihilates devils, plagues, and poisons, lightens animals’ burdens, grants sons or wealth through hymn chanting, and overcomes demons.

Tara is called a goddess of mercy, saviour of all beings, holy Mother, Mother, and deliveress who removes distress and conveys worshippers to Buddha and Nirvana.
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The Buddhism of Tibet, or Lamaism ORACLES AND AUGURIES. 481 / THE KARMA-S AR ORACLE. / NECROMANCERS., 483 / BARRING THE DOOR AGAINST THE EARTH-DEMONS.; lines 25846-25954 confidence: low

Earth-demons are under Old Mother Khén-na; she rides a ram, wears golden yellow robes, has Sa-thel-nag-po as attendant, holds a golden noose, and has eighty wrinkles.

Old Mother Khin-ma is called mother of the Sa-dak-po, guardian of the earth’s doors, and authority over earth-demons.
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The Buddhism of Tibet, or Lamaism QOOQOOOOOOOOOOOO / OOOOOOOOOOOOCOOO0O / BANQUET TO DEVILS. 431 / MUSICAL SCORE.; lines 22876-22993 confidence: medium

"Tara, the Virgin of northern Buddhism, and the 'Goddess of Mercy.'"

Tara is described as Goddess of Mercy and, in some editions, Mother of the Jivas and Mother of the Tathagathas; her manual is widely used by laypeople.
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The Buddhism of Tibet, or Lamaism TARA, THE SAVIOURESS. 359 / TARA, THE GREEN. / TUTELARIES AND MARICI. 361 / TUTELARY-DEMONS. 365; lines 19064-19247 confidence: medium

Dakkini are glossed as Sky-goers and called furies; they are mainly consorts of demoniacal tutelaries and generals, seem partly indigenous like Bon-pa deities, and include a lion-faced example.

Dakkini figures are described as Sky-goers and consorts; the eight goddesses are said probably to be metamorphoses of the eight mothers and to encircle the heavens.
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The Buddhism of Tibet, or Lamaism THE TWELVE-LINKED CHAIN. 119 / BUDDHISM AS A PHILOSOPHY. 121 / THEISTIC DEVELOPMENTS. 123 / SOPHISTIC NIHILISM. 125; lines 6307-6412 confidence: medium

“Prajna begins with chaos. She produced all the Tathagatas, and is the mother of all Bodhisattvas Pratyeka-Buddhas and Disciples.”

The footnote says Prajna begins with chaos, produced all Tathagatas, and is mother of Bodhisattvas, Pratyeka-Buddhas, and Disciples.
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The Buddhism of Tibet, or Lamaism THEISTIC DEVELOPMENTS. 123 / SOPHISTIC NIHILISM. 125 / PANTHEISTIC UNIVERSAL ESSENCE. 127 / PANTHEISTIC MYSTICISM AND THEOSOPHY. 129; lines 6521-6616 confidence: high

Tantrism is described as worship of Prakriti manifested in Kali or Durga, the Sakti of Purusha or Siva; forces of nature are personified as Matri, Dakkini, and Yogini, all manifestations of Kali.

The passage centers Tantrism on Prakriti/Sakti as Kali or Durga and names Matri or divine mothers among the goddess groups.
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The Tibetan Book of the Dead PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315 / TANTRICISM 217; lines 11528-11624 confidence: medium

Shakti is defined as the female or negative phase of divine force and as a god's consort; yab-yum union symbolizes completeness or at-one-ment, with male Power and female Wisdom said to be ever in union.

Shakti is described as divine universal power personified as a Mother-Goddess, and the female yum is associated with Wisdom.
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The Tibetan Book of the Dead THE DEATH CEREMONIES 23 / THE DEATH CEREMONIES 25 / THE DEATH CEREMONIES 27 / THE AFTER-DEATH PSYCHOLOGY 31; lines 2280-2382 confidence: medium

Chief deities are identified as embodiments of universal divine forces: Samanta-Bhadra as Reality/Clear Light, Vairochana as Originator and Universal Father, the Mother of Great Space as Universal Womb, Vajra-Sattva as Immutability, Ratna-Sambhava as Beauty, Amitabha as Compassion and Love, Amogha-Siddhi as Omnipotence; minor beings correspond to thoughts, passions, and impulses in karmic form.

Vairochana as Universal Father spreads seed or semen, and the Mother of Great Space as Universal Womb receives it and evolves world-systems.
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The Tibetan Book of the Dead THE HIGHER REBIRTH DOCTRINE 59 / THESSCIENCE OF REBIRTH 61 / XI. THE COSMOGRAPHY / THE COSMOGRAPHY 63; lines 3730-3814 confidence: medium

The passage names eight Mother Goddesses, says they appear in the text, and identifies them with early Hindu Mother Goddesses.

The passage names eight Mother Goddesses and associates them with early Hindu Mother Goddesses.
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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: medium

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 and Thor are each described as endowed with the strength of Earth.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4369-4465 confidence: medium

The passage refers to the belief in the divine descent of the pure race of kings, sprung from the God and Mother Earth.

The passage names a belief in the divine descent of the pure race of kings, sprung from the God and Mother Earth.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2611-2730 confidence: medium

Sif's long golden hair covers her like a veil and is said to represent grass or golden grain; Thor wakes to find her shorn like harvested earth with stubble remaining.

Sif is explicitly described as an earth symbol whose hair represents grass or grain, and her shorn state is compared with harvested earth and stubble.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4277-4407 confidence: medium

Nerthus is named by some authorities as Niörd’s sister and first wife, called Mother Earth, identified with Frigga in Germany but separate in Scandinavia; Niörd parts from her when summoned to Asgard and sits in the gods’ council.

Nerthus is named as Niörd’s first wife by some authorities and called Mother Earth.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 5126-5265 confidence: medium

Freya is considered goddess of fruitfulness and is sometimes represented riding with Frey in a chariot drawn by a golden-bristled boar, scattering fruits and flowers for mankind.

Freya is called goddess of fruitfulness and is represented scattering fruits and flowers to gladden mankind.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12542-12649 confidence: high

Earth is considered a female fostering divinity in North and South; Northern Rinda is hard and frozen, while Greek Ceres is genial, with climate offered as explanation.

The passage explicitly describes earth as a female divinity and fostering mother in both North and South.
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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

Frigga is compared with Juno as an atmospheric goddess, patroness of marriage, motherly love, and childbirth; Gna is compared with Iris; Juno controls clouds while Frigga weaves them from spun thread.

Frigga and Juno are described as atmospheric figures, patrons of marriage, motherly love, and childbirth, with control over clouds.
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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 1877-1990 confidence: medium

Frigga is goddess of atmosphere or clouds, queen of the gods, allowed to sit on Hlidskialf beside Odin, able to see the world, and keeper of unrevealed future knowledge.

Frigga is queen of the gods, called motherly and conjugal in function, and worshipped by married lovers and tender parents.
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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 1877-1990 confidence: medium

Frigga is represented as tall, beautiful, crowned with heron plumes, clothed in white, wearing a golden girdle with keys, and patroness of the Northern housewife.

Frigga is patroness of the Northern housewife and spins or weaves cloud forms with a celestial distaff.
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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: medium

Fulla is described as Frigga's attendant, possible sister, jewel-casket keeper, helper with her toilet and golden shoes, confidante, and adviser in helping mortals.

Frigga's attendants advise, console, carry prayers, and deliver aid to mortals, while Frigga is also described as goddess of childbirth.
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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 2362-2458 confidence: high

Bertha watches over agriculture; her infant troop waters plants with jars; tradition says she left the country with her infant train dragging her plough and settled elsewhere.

Bertha watches over agriculture and cares for plants; Nerthus is called Mother Earth and journeys to bless the land; Huldra folk protect cattle.
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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 2362-2458 confidence: high

In Holland she is Vrou-elde, linked to the Dutch name for the Milky Way; in Northern Germany she is Nerthus or Mother Earth, whose sacred car is kept on an island and used for a yearly veiled journey to bless the land, drawn by two cows and escorted by priests.

Nerthus travels yearly in a veiled, cow-drawn sacred car to bless the land; people cease warfare and lay aside weapons until she returns.
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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 2362-2458 confidence: high

Eástre/Ostara is described as a spring goddess identified with Frigga; her feast preserves customs of coloured eggs, flower-crowned Easter-stones, dancing, and bonfires.

The goddess is associated with earth, Mother Earth, agriculture, plant care, cattle protection, and blessing the land.
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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 2362-2458 confidence: medium

The passage connects Vrou-elde, the Milky Way name, Nerthus/Mother Earth, a guarded sacred car, a veiled yearly journey to bless the land, suspension of warfare, and ritual bathing in a secret lake that swallows assisting slaves.

Nerthus's yearly cow-drawn procession blesses the land; during her passage people cease warfare, lay aside weapons, and observe festal peace.
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celtic

Gods and Fighting Men GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 647-745 confidence: high

Badb, Macha, the Morrigu, Eire, Fodla, Banba, Eadon, Brigit, and Dana are named; Dana is called the Mother of the Gods.

Dana is explicitly called the Mother of the Gods and ranked beyond the other women.
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Myths & Legends of the Celtic Race CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY; lines 9365-9451 confidence: high

The House of Dōn chart lists divine relationships and labels, including Dōn as Mother-goddess/Irish Dana, Beli as Death/Irish Bilé, Nudd or Ludd as Sky-god, Govannan as smith-craft/Irish Goban, Gwyn as Warder of Hades, Dylan as Sea-god, and Llew Llaw Gyffes as Sun-god/Irish Lugh.

The chart presents divine family relationships and labels Dōn as Mother-goddess.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 9479-9571 confidence: high

The passage describes two divine houses: Dōn, mother-goddess representing Gaelic Dana, with husband Beli/Irish Bilé and descendants the Children of Light; and Llyr/Gaelic Lir, compared to the Irish Fomorians. It also notes Penardun’s marriage to Llyr, Māth as Dōn’s brother, and descent from Māthonwy.

Dōn is explicitly called a mother-goddess and linked to descendants called the Children of Light.
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Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 1825-1909 confidence: medium

The author says known facts do not justify a firm historical theory, yet converging evidence suggests relation; Egypt is named as source of the divine mother-and-child symbol and, in the author's belief, the symbol of voyaging spirits guided by the God of Light to the world of the dead.

The passage explicitly names the divine mother and child as a religious symbol that Egypt gave to Europe.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12405-12548 confidence: high

Dana entry: Dana is daughter of the Dagda, greatest of Danaan goddesses, mother of Brian, Iuchar, and Iucharba, and equivalent to Dōn, Cymric mother-goddess.

Dana is called the greatest of Danaan goddesses and equivalent to Dōn, a Cymric mother-goddess.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2425-2517 confidence: medium

The People of Dana are identified as Tuatha De Danann, “the folk of the god whose mother is Dana.” Dana is also Brigit, linked with Brigindo and Brigantia, daughter of Dagda, and connected to Ecne, whose name means Knowledge or Poetry.

Dana/Brigit gives her name to the People of Dana, is daughter of Dagda, and is connected genealogically to Ecne, Knowledge or Poetry; the race is associated with Light and Knowledge.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 3094-3191 confidence: high

Dana is called mother of the Irish gods, daughter of the Dagda, linked with fertility and blessing, identified with Brigit in one scholarly account, and mother of Brian, Iuchar, and Iucharba, treated as a triadic divine power.

Dana is called the mother of the Irish gods and is associated with fertility and blessing.
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Myths & Legends of the Celtic Race THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC / DODDER, THE RIVER, 175; lines 12666-12712 confidence: high

Dôn is described as a Cymric mother-goddess representing Gaelic Dana; Penardun is listed as her daughter, Gwydion as her son, and a genealogy is referenced.

Dôn is explicitly called a Cymric mother-goddess and is said to represent Gaelic Dana.
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The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1651-1726 confidence: high

Balor, Bress, and Elathan are named as clear Fomorian figures; little is known of older Gaelic giants or divine ancestors; Danu is the oldest divinity known and names the Tuatha Dé Danann.

Danu is described as the universal mother, the figure from whom the Tuatha Dé Danann are named, and the mother by title of the other gods.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7683-7759 confidence: medium

British gods are described as Children of Dôn, Children of Nudd, and Children of Llyr, but the passage treats them as two families because Nudd/Lludd is son of Beli, husband of Dôn. It identifies Dôn with Danu, Beli with Bilé, and Llyr with Lêr.

The passage treats Dôn as corresponding to Danu, mother of the Tuatha Dé Danann, and names a family as the Children of Dôn.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13255-13383 confidence: medium

Anu or Ana is described as a Gaelic goddess of prosperity and abundance, associated with the “Paps of Ana,” and said to live on in folklore as Aynia and Ainé.

Anu is called a goddess of prosperity and abundance and is linked with the “Paps of Ana.”
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13704-13835 confidence: high

Danu is listed as mother of the Gaelic gods and the same as Anu.

Danu is called mother of the Gaelic gods; Domnu is called mother of the Fomors; Dôn is presented as the British equivalent of Danu.
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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 7433-7519 confidence: medium

Aynia and Ainé are suggested as perhaps the same as Anu or Danu; Ainé especially carries traditions of Anu, worshipped in Munster as goddess of prosperity and abundance.

Ainé is linked to older goddess traditions and is claimed as first ancestress by several famous Irish families.
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fjort

Notes on the Folklore of the Fjort (French Congo) ABOUT NZAMBI. 121 / ABOUT NZAMBI. 123 / ABOUT NZAMBI. 125 / ABOUT NZAMBI. 127; lines 5878-5932 confidence: high

Nzambi explains that her people wanted to dance but had no drum; she sent the antelope, then Mpacasa, and finally the ant for the drum. The first two were killed; the ant brought the drum. Nzambi claims a right to it because she brought forth all living beings.

Nzambi is described as mother of all and creator of living beings, yet Nenlau judges her conduct under human norms of ownership.
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Notes on the Folklore of the Fjort (French Congo) ABOUT NZAMBI. 127 / NZAMBI'S DAUGHTER AND HER SLAVE. / NKISSISM. 131 / NKISSISM.; lines 6045-6119 confidence: medium

Nza-mbi is glossed as fearful or terrible firstborn, mother, or producer; the earth is called the father's firstborn and the father is named Mpungu.

The passage calls Earth the father's firstborn, glosses Nza-mbi as mother or producer, and interprets Nzambi Mpungu as Father of the Fearful Firstborn, or Earth.
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Notes on the Folklore of the Fjort (French Congo) DEATH AND BURIAL OF THE FJORT. 113 / DEATH AND BURIAL OF THE FJORT. 115 / APPENDIX I. / NZAMBI, 119; lines 5552-5601 confidence: high

The passage links Nzambi with "Mother Earth (Nzambi, mother earth)" and names "Anzambi, River-Spirit."

Nzambi is explicitly glossed as Mother Earth, and Nsi/earth is placed in a divine or primordial relationship to the Beginner.
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Notes on the Folklore of the Fjort (French Congo) FUNERAL SHIMBEC. / DEATH AND BURIAL OF THE FJORT. 113 / DEATH AND BURIAL OF THE FJORT. 115 / APPENDIX I.; lines 5494-5549 confidence: medium

Dennett says he translated Nzambi as “the Spirit of the Earth or Old Mother Earth,” connects A nza with the River Congo and Anzambi with a River-Spirit, describes Nzambi as “the Great Princess, the mother of all animals,” and states that river-spirits are numerous and teach physical or moral lessons.

Nzambi is translated as Old Mother Earth and is described in Fjort folklore as the Great Princess and mother of all animals.
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Notes on the Folklore of the Fjort (French Congo) M. H. K. / NOTES ON THE FOLKLOKE OF THE FJOKT. / THE FOLKLORE OF THE FJORT. / THE FOLKLORE OF THE FJORT. 3; lines 1635-1707 confidence: medium

Nkissi nsi is described as the mysterious spirit dwelling in the earth; Nkissi as mysterious power in herbs, medicines, and fetishes.

Nkissi nsi dwells in the earth, Nkissi is power in medicines and fetishes, and Nkissi is later called the spirit, as it were, of mother earth.
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Notes on the Folklore of the Fjort (French Congo) NZAMBI, 119 / ABOUT NZAMBI. / CLIMBING A PALM-TREE FOR PALM-WINE. / ABOUT NZAMBI. 121; lines 5626-5709 confidence: medium

Nzambi is introduced as a great princess and mighty ruler over earth, associated with the spirit of rain and lightning; the narrator says the following story gives her human shape and fixes her position as a mother.

The first story explicitly presents Nzambi in human shape as a mother carrying a child; refusal and generosity toward her request lead to punishment and reward.
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Notes on the Folklore of the Fjort (French Congo) NZAMBI'S DAUGHTER AND HER SLAVE. / NKISSISM. 131 / NKISSISM. / NKISSISM. 133; lines 6122-6191 confidence: medium

Nzambi is described as mother of all things and first daughter of the first father; Nza, earth, is the creator's first creation, and earth contains Nkissi that can poison or cure.

Nzambi is explicitly described as the mother of all things and as a producer.
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Notes on the Folklore of the Fjort (French Congo) PJORT SONGS. 151 / THE SONG OF LIFE. / FJORT SONGS. 153 / SONG OF THE BURIAL OF THE FJORT PRINCE. 155; lines 6998-7069 confidence: low

The narrator says the song was difficult to collect, describes informant reluctance, comments that its deeper meaning may concern maternity or earth as mother and bearer of all things, and describes burial ceremony appearance and mandioca leaves.

The narrator glosses the deeper meaning of the song words as perhaps connected with maternity, or earth as the mother and bearer of all things.
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Notes on the Folklore of the Fjort (French Congo) THE SONG OF HUNGER. 163 / INDEX. / INDEX. / I., 146; lines 7625-7717 confidence: low

“Earth, Mother, 4, 118, 119, 131, 132”; “Spirit, 5, 118”

The index lists Earth as Mother and Earth as Spirit.
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Notes on the Folklore of the Fjort (French Congo) XXX11 INTRODUCTION. / M. H. K. / NOTES ON THE FOLKLOKE OF THE FJOKT. / THE FOLKLORE OF THE FJORT.; lines 1569-1632 confidence: high

"Nzambi-Mpungu is what we should call the Creator. Nzambi (wrongly called God) is Mother Earth, literally Terrible Earth." The passage adds that in legends Nzambi is spoken of as the mother, often of a beautiful daughter.

Nzambi is described as Mother Earth and appears in legends as a mother, a great princess, or a poor woman carrying an infant.
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oceanic

Oceanic Mythology IO OCEANIC MYTHOLOGY / PLATE III / MYTHS OF ORIGINS AND THE DELUGE 11 / MYTHS OF ORIGINS AND THE DELUGE 13; lines 1536-1622 confidence: high

The Cook/Hervey account pictures the universe as a hollow shell like a beet, with the Root of All Existence and other levels; Vari-ma-te-takere, a female deity, creates six deities including Vatea, also called Atea in the Marquesas and Wakea in Hawaii.

Vari-ma-te-takere, a female deity called The Very Beginning, creates six other deities.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7706-7834 confidence: medium

Minahassa variant: at first there are only the sea and a great wave-washed rock; the rock first gives birth to a crane and then produces the female deity Lumimu-ut from sweat.

Lumimu-ut is produced from the sweat of a rock, is called a female deity, and creates the world with earth and seeds.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 159 / MYTHS OF ORIGINS AND THE DELUGE 161 / MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165; lines 8164-8242 confidence: high

For islands from Timor to the Kei Islands, the passage reports belief in a male deity living in the sky and associated with the sun, and a female deity dwelling in or identified with the earth. They are husband and wife, mate annually at the monsoon, and the sky was once closer to the earth.

A male sky deity associated with the sun and a female earth deity are husband and wife and are believed to mate annually at monsoon time.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 25 / PLATE V / MYTHS OF ORIGINS AND THE DELUGE 27 / MYTHS OF ORIGINS AND THE DELUGE 29; lines 2351-2432 confidence: high

The passage introduces the Maori Sky Father Rangi and Earth Mother Papa-tu-a-nuku as parents of deities and in some versions of man, and states that Rangi felt love for Papa-tu-a-nuku.

Rangi is introduced as Sky Father and Papa-tu-a-nuku as Earth Mother; together they are parents of deities and, in some versions, of man.
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Oceanic Mythology OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5 / MYTHS OF ORIGINS AND THE DELUGE / MYTHS OF ORIGINS AND THE DELUGE 9; lines 1255-1293 confidence: medium

Different accounts emphasize the pre-eminent importance of the “Heaven Father and Earth Mother pair,” and some versions do not seem to recognize other wives.

The passage states that no explanation of the Earth Mother's origin is usually thought necessary, while her pairing with the Sky Father is strongly emphasized.
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Oceanic Mythology PART I / POLYNESIA / OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5; lines 1052-1138 confidence: medium

The solid earth and overarching sky take shape and are personified as Heaven Father and Earth Mother; later natural phenomena and gods are offspring of Heaven by Earth or another female principle.

The solid earth and overarching sky are personified as Earth Mother and Heaven Father, and later beings are offspring of Heaven by Earth or another female principle.
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Oceanic Mythology PLATE V / MYTHS OF ORIGINS AND THE DELUGE 27 / MYTHS OF ORIGINS AND THE DELUGE 29 / MYTHS OF ORIGINS AND THE DELUGE 31; lines 2435-2516 confidence: high

Rangi cleaves to Papa the Earth Mother and his offspring are “prisoned beneath his mighty form” in darkness.

Papa is called Earth Mother and is described in Tane-mahuta's speech as remaining close as the children's nursing mother.
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Oceanic Mythology POLYNESIA / OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5 / MYTHS OF ORIGINS AND THE DELUGE; lines 1141-1252 confidence: medium

Rangi-potiki, “The Heavens,” springs from Maku and Mahora-nui-a-rangi, takes Papa, “Earth,” as wife, and begets the gods; the author describes this as a sequence from undifferentiated void through darkness, light, and space, individualized as genealogy.

Papa is glossed as Earth and is Rangi’s wife; Papa-tu-a-nuku bears major and minor deities by Rangi in a variant.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / CHAPTER III. / CHAPTER IV. / REMARKS ON THE FOREGOING.; lines 3110-3217 confidence: medium

"Orungan ravishes his mother Yemaja... falls and bursts open, whereupon a number of gods emerge from her gaping body."

After Orungan assaults Yemaja, she falls and bursts open, and gods emerge from her body.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / CHAPTER III. / CHAPTER IV. / REMARKS ON THE FOREGOING.; lines 3219-3343 confidence: medium

Other traditions say the first pair came, together with the gods, from the body of Yemaja.

The alternate variant says the first pair comes from the body of Yemaja, and the named couple produces descendants who populate the earth.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 2598-2728 confidence: medium

Olokun is identified as Lord of the Sea and sea-god of the Yorubas, one who came from Yemaja's body, and chief god of fishermen and sea-workers.

Olokun, Olosa, and Shankpanna are each said to have come or sprung from Yemaja's body.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 3025-3107 confidence: high

The sun, moon, and stars come from Yemaja's body; Orun the Sun and Oshu the Moon are gods, stars are not deified, sun-moon worship is nearly obsolete, sacrifices have ceased, and the new moon still has a festival.

The sun, moon, and stars are said to come from Yemaja's body, and the stars and young suns are organized as celestial children.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L / CHAPTER II.; lines 1411-1545 confidence: high

Odudua or Odua is titled Iya agbe, 'the mother who receives,' called the chief goddess of the Yorubas, named 'Black One,' associated with glossy black skin as beauty, and represented as a seated woman nursing a child.

Odudua is called chief goddess and 'the mother who receives' and is represented nursing a child.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L / CHAPTER II.; lines 1547-1673 confidence: medium

Aganju and Yemaja are children of Obatala and Odudua; Aganju’s name is linked to wilderness or land, Yemaja means Mother of fish, and they are interpreted as Land and Water. Yemaja is goddess of streams and water ordeals, with a yellow female image, blue beads, and white cloth; Aganju’s former cult place in Oyo is noted.

Yemaja is glossed as “Mother of fish,” is goddess of brooks and streams, and presides over ordeals by water.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L / CHAPTER II.; lines 1676-1800 confidence: medium

Orungan pursues and reaches to seize the fleeing woman; she falls backward, her body swells, streams issue from her breasts, and her abdomen bursts open.

The passage describes Yemaja's swelling body opening and producing a list of gods, goddesses, the sun, and the moon.
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estonian

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: medium

Ilmatar is the Daughter of the Air, mother of Väinämöinen, and creatrix of the world in the first runo of the Kalevala, where she apparently represents the Spirit of God floating on the waters.

Ilmatar is described as Daughter of the Air, mother of Väinämöinen, and creatrix of the world.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 16199-16484 confidence: medium

"Meadow Queen, or Grass-Mother ... the goddess of the meadows and of the home-field"

The passage names the Meadow Queen or Grass-Mother as a goddess and also lists Mother of the Waters and Mother of the Wind.
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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 17000-17240 confidence: medium

Entries list Water-mother, Waters Lord seeking Linda's hand, Lady of the Waters, Wind seeking Linda's hand, Wind-mother, wind magician, wind sorcerers, and King of Winds.

The index lists Water-mother, Wind-mother, Lady of the Waters, Lord of Waters, and King of Winds.
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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: medium

Muru eit is glossed as meadow-queen or grass-mother and described as a tutelary divinity of the house; Estonian houses are described as standing in a grass field with storehouses and cattle-pens inside.

Muru eit is glossed as grass-mother and regarded as a tutelary divinity of the house.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS. / THE FAITHLESS FISHERMAN.; lines 11147-11261 confidence: medium

The mermaid and lord of Pahlen story: the maiden laments being forced by the king of the sea to raise deadly storms for the Mother of the Winds; the nobleman breaks her storm-ring with his teeth and receives two barrels of gold.

The mermaid is compelled by the king of the sea to raise fatal storms to please the Mother of the Winds, and the lord of Pahlen ends her trouble by breaking the storm-ring.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE THREE WISHES. / THE WITCH-BRIDE. / THE STEPMOTHER. / THE FISHERMAN AND HIS WIFE.; lines 10250-10342 confidence: medium

The lady identifies herself as a daughter of the Water-Mother, says her sisters live separately in seas, lakes, and rivers, and explains that as an established ruler she must assume royal matronly dignity.

The lady says she is one daughter of the Water-Mother and that many sisters live apart in seas, lakes, and rivers.
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mangaian

Myths and Songs from the South Pacific CHAPTER I. / MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA.; lines 929-1038 confidence: high

Vari tears a second bit from the same right side, producing Tinirau, who has a fishy second form, a sprat-type half-fish body, Motu-Tapu as domain, fish ponds, and lordship over sea creatures.

Vari, the Great Mother, produces named children from pieces of her right and left sides and assigns them homes or domains.
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Myths and Songs from the South Pacific MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION.; lines 1088-1357 confidence: high

Papa names Timatekore as father; Vari’s children have no father because Vari made them, with a note stating they were moulded from bits of Vari’s own body.

Vari alone makes the children, a note says they are moulded from bits of her body, and she is called originator of all things.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1685-1813 confidence: high

Vari is introduced as Great Mother and Originator, female because of fecundity, original of gods and remotely of mankind; she arranges Avaiki and the functions of air, earth, and sea; her ninth lunar night is sacred; she cannot speak, lives in darkness, and has a daughter as companion.

Vari is described as female, Great Mother, Originator of all things, original of all gods, and remotely of mankind.
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Myths and Songs from the South Pacific THE VOYAGE OF INA. / FOR A FEMALE REED-THROWING MATCH, CIRCA 1814. / BY KOROA. / THE TAAIRANGI, OR PORPOISE.; lines 4915-4947 confidence: medium

The taairangi is distinguished from other fish by its blubber; Vatea, half fish and half man, imitates Vari-ma-te-takere and makes the porpoise from part of his own body.

The passage says Vatea imitates the conduct of Vari-ma-te-takere, called the great mother and The-very-begmning, when creating the porpoise.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7404-7500 confidence: medium

At evening Ra drops through an opening at the horizon and lights the nether-world; one myth says he visits his wife Tu, who lives with the Great Mother Vari at the bottom of the vast cocoa-nut hollow.

Vari is called the Great Mother and is located with Tu at the very bottom of the vast cocoa-nut hollow.
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Myths and Songs from the South Pacific VIII. -HADES; OR, THE DOCTRINE OF SPIRIT- WORLD. / CHAPTER I. / MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS.; lines 811-926 confidence: medium

In the lowest depth of Avaiki lives Vari-ma-te-takere, a woman-demon of flesh and blood, called The-very-beginning; her territory is so narrow that her knees and chin touch.

A female demon named The-very-beginning lives in the lowest Avaiki, desires progeny, and produces the first man.
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nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1305-1465 confidence: high

The hymn calls the figure 'our mother,' as twelve eagles, goddess of drum-beating, filling fields of tzioac and maguey like 'our lord Mixcoatl.'

Cihuacoatl is called 'our mother' in the hymn and the notes identify her as mythical mother of the human race and goddess of fertility and reproduction.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1467-1610 confidence: medium

Verse 2 names Tonan and Tlazolteotl as satisfying passion; the note glosses Tonan as 'Our Mother' and identifies Tlazolteotl as a goddess of lascivious love.

Tonan is glossed as 'Our Mother,' Tlazolteotl is identified as a goddess, and Cinteotl's mother dwells in the house of dawn.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 619-768 confidence: high

The mother causes yellow and white flowers to blossom or pours flowers forth in abundance, scatters maguey seeds, and comes forth from Paradise.

The Mother of the Gods is called mother and earth goddess, comes from Paradise, produces flowers and maguey seeds, and feeds wild beasts so that they live.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 770-930 confidence: high

The notes identify the goddess as Teteoinan, Toci, and the Heart of the Earth, with the last name explained by her believed connection to earthquakes.

The notes identify Teteoinan/Toci as Mother of the Gods and describe her fertility functions and patronage of midwives and women in childbirth.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY. / INDEX.; lines 2541-2816 confidence: medium

Female and maternal divine entries include goddess of childbirth, virgin-mother, Cihuacoatl, mother of the gods, parturition, reproduction, Toci as our mother, Tonan or Tonantzin as goddess, and goddess of twins.

The index includes mother of the gods, our mother, the virgin, the virgin-mother, Toci as our mother, Tonan or Tonantzin as goddess, and goddess entries for childbirth, parturition, reproduction, and twins.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans Rig Veda Americanus: Sacred Songs of the Ancient Mexicans / RIG VEDA AMERICANUS. / PREFACE. / CONTENTS.; lines 133-182 confidence: medium

Hymn titles I-VII name Huitzilopochtli, the Huitznahuac war song, Tlaloc, the All-Mother, the Virgin Mother, the God of Fire, and Mixcoatl.

Multiple titles name maternal or childbirth-associated figures: the All-Mother, the Virgin Mother, the Goddess of Childbirth, and the Mother of Mortals.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIV, 2-6. 37I / CHAPTER XV, 1-7. 373 / CHAPTER XV, 8-15. 375 / CHAPTER XV, 16-25. 377; lines 19254-19329 confidence: medium

Because of Spendarmad's lodgment in the earth, the earth is distressed when violent, death-worthy sinners and disrespectful wives walk sinfully while their husbands are virtuous.

The earth is distressed by sinners, happy through cultivation and virtuous life, and its distress is compared to a bereaved mother; the note links this to Spendarmad, a female archangel, while also warning that the earth may be meant.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ABAN YA5T. 69 / XVII. / XVIII. / ABAN YAST. 7 1; lines 3660-3837 confidence: medium

Ahura Mazda orders Anahita to come down from the stars to the earth so lords and their sons may worship her; he says men of strength, Athravans and pupils, maids of barren womb, and women in childbirth will request boons which Anahita can grant.

Ahura Mazda says maids of barren womb will ask Anahita for a strong husband and women about to give birth will ask her for a good delivery.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ARDIBEUWT YAST. 41 / KPIORDAD VAST. 49 / V. ABAN VAST. / ABAN YA5T. 53; lines 2816-2914 confidence: medium

Ardvi is described as hating the Daevas, obeying Ahura's laws, worthy of sacrifice and prayer, holy, and increasing life, herds, folds, wealth, and country.

Ardvi Sura Anahita is a holy spring/river credited with purifying seed and wombs, aiding safe birth, placing milk in breasts, and increasing life and prosperity.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis KPIORDAD VAST. 49 / V. ABAN VAST. / ABAN YA5T. 53 / A BAN VAST. 55; lines 2917-3082 confidence: medium

All waters over the seven Karshvares flow from this river; it brings waters in summer and winter and purifies seed, womb, and breast milk.

A female divine spring or river purifies seed, womb, and breast milk, sends down motherly waters, and is associated with increases of life, herds, folds, wealth, and country.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVII. / XXVIII. / XXIX. / XXXI.; lines 8880-8929 confidence: medium

"she, Ardvi Sura Anahita, who has a thousand cells and a thousand channels"; each cell or channel is compared to a forty-day ride on a good horse.

A named female water figure is linked with purification of seed, womb, and milk, and with maintaining the conceived child in the womb.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXVII. 285 / YASNA XXXVII. / YASNA XXXVIII. / YASNA XXXIX. 287; lines 14756-14779 confidence: medium

Waters are worshipped in forms such as showered-down waters, pools, vats, and waters bearing vessels; they are called female Ahuras of Ahura, helpful, well forded, full-flowing, and effective for bathings.

The waters are explicitly feminine and maternal, called productive and mothers of life, and described as suckling the needy before birth.
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ekoi

In the Shadow of the Bush CHAPTER II / RELIGION / U-TTW / RELIGION 17; lines 1728-1836 confidence: medium

Osaw is said to try to kill with thunder; offerings thrown upward for him fall back, while Obassi Nsi draws them down and is therefore called more powerful.

The respondent contrasts Osaw with Nsi, calls them friends, and speculates that Osaw is father/lord while Nsi is mother/lady.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35769-35928 confidence: medium

“Nimm, nature goddess ... attributes of ... Crocodile form of ... Cult of ... Analogies to”

Nimm is indexed as a nature goddess with crocodile form, snakes venerated in her cult, and cult materials including feathers and leaves.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 36448-36597 confidence: medium

“Sky father and Earth mother ... Wedding of, Ekoi parallel symbolism.”

The index names an Earth mother paired with a Sky father.
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In the Shadow of the Bush ON THE WAY TO OBAN / CHAPTER II / RELIGION / U-TTW; lines 1664-1725 confidence: medium

The passage says Mother Earth has become Father Earth in Ekoi legend; the principal deities are Obassi Osaw, Sky God, and Obassi Nsi, Earth God; Ndum of Nsan is introduced as a folklore-rich Ekoi informant.

The passage states that Mother Earth has become Father Earth in Ekoi legend, but that older ideas remain in legends and ritual fragments.
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In the Shadow of the Bush ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN / CHAPTER II / RELIGION; lines 1604-1661 confidence: medium

The quoted author describes "joint worship of a sky-father and an earth-mother" and says the former descends when lightning flashes down and leaves his weapon as a tangible token.

The quoted author explicitly characterizes the material as joint worship of a sky-father and an earth-mother.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDEEN OF HEAVEN AND EAETH. 7 / THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13; lines 819-880 confidence: high

The passage describes incantations for Tawhiri-ma-tea to cause favorable winds, prayers to Heaven for fair weather and mother Earth for abundance, says a great God taught prayers to man, and lists prayers for human life circumstances.

Rangi and Papa are named as the pair who begot first beings, with beings hidden between them before separation; mother Earth is also addressed as a producer of abundant things.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 3 / THE CHILDEEN OF HEAVEN AND EARTH. 5 / THE CHILDEEN OF HEAVEN AND EAETH. 7 / THE CHILDREN OF HEAVEN AND EARTH. 9; lines 706-760 confidence: high

Tawhiri-ma-tea attacks Rongo-ma-tane and Haumia-tikitiki, gods and progenitors of cultivated and uncultivated food; Papa saves them by hiding them so he searches in vain.

Papa, Mother Earth, saves Rongo-ma-tane and Haumia-tikitiki by hiding them from Tawhiri-ma-tea.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF TUEI. 213 / THE EMIGRATION OF TURI. 215 / THE EMIGRATION OF TURI. 217 / THE EMIGRATION OF TURI. 219; lines 6799-6905 confidence: medium

The digging chant begins, “Break up our goddess mother, / Break up the ancient goddess earth,” refers to plants brought from Hawaiki, and says Maui scraped the earth in heaps.

The agricultural chant addresses earth as goddess mother and ancient goddess earth during the digging of Turi's farm.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race XH PREFACE. / PREFACE. XIU / CONTENTS. / THE HUMAN RACE.); lines 469-518 confidence: medium

Tane-mahuta, father of forests and tree-made things, says not to kill the parents but to separate them, placing heaven above and earth below as nursing mother.

Tane-mahuta says the earth should remain close to the children as their nursing mother.
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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

Pani’s husband watches her go into water, rub the lower part of her stomach, and fill baskets with kumara and fern-root, concluding that their food comes from inside her.

Pani’s husband sees food come from her inside, and a remnant of kumara later dwells in her stomach, which becomes the storehouse and plantation name.
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siberian

Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH BIETH 135 / CUSTOMS CONNECTED WITH BIRTH 137 / CUSTOMS CONNECTED WITH BIRTH 139 / CUSTOMS CONNECTED WITH BIRTH 141; lines 7252-7349 confidence: medium

Yakut childbirth pain is treated as sickness caused by evil spirits; if midwife or Ayisit does not help, a shaman is called to fight adassylar; Jochelson comments on the social danger attributed to women possessed by such spirits.

Ayisit is described as a goddess of fertility, present at childbirth, assisting and protecting the woman, and leaving on the third day.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH BIRTH 137 / CUSTOMS CONNECTED WITH BIRTH 139 / CUSTOMS CONNECTED WITH BIRTH 141 / CUSTOMS CONNECTED WITH BIRTH 143; lines 7352-7435 confidence: high

Ayisit's coming to the childbirth woman is compared with her spring fertility-festival appearance; nine chaste boys, nine men, and imagined spirits attend; a rich Yakut kills a domestic animal, sacrificing head and entrails to the goddess and distributing the rest.

Ayisit appears at childbirth and is thanked for the child; a benevolent goddess is present at Yakut cattle birth; Saralla protects the woman during Lapp childbirth.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 13802-13912 confidence: medium

The ordered sky-god list includes Urun-Aiy-Toyon; Nalban-Aiy/Kiibay-Khotun-Lii, Kind-Mother-Creatress; Nalygyr-Aissyt-Khotun, childbirth goddess; An-Alay-Khotun and her children; seven brother gods of light and war; Mogol-Toyon and wife; Bay-Nay; and gods guarding roads to the sky.

The sky-god list includes Kind-Mother-Creatress and a benevolent goddess who presides over childbirth.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 239 / THE SHAMAN IN ACTION 241 / CHAPTER XII / SHAMANISM AND SEX.; lines 12217-12312 confidence: medium

A footnote says several tribes have traditions that the shaman's gift was first bestowed on woman; in Mongolian myths, goddesses were shamans themselves, “like the Daughter of the Moon,” and bestowers of the shamanistic gift on mankind.

Mongolian myths are summarized as presenting goddesses as shamans themselves and as bestowers of the shamanistic gift on mankind.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 239 / THE SHAMAN IN ACTION 241 / CHAPTER XII / SHAMANISM AND SEX.; lines 12217-12312 confidence: low

A footnote reports that Neo-Siberian groups commonly share names for women-shamans while male-shaman names vary; it lists female-shaman names and proposed links with wife or housewife, sorcerer or cannibal, the Mongol earth-goddess Etiugen-eke or mother-earth, constellations, bear terms, and family-hearth spirits, while noting uncertainty about the root meaning.

The linguistic footnote reports proposed connections between female-shaman terminology and earth-goddess or mother-earth terms, constellations, bear terminology, and protective spirits of the family hearth.
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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 4651-4770 confidence: high

Before wizards existed, famine at Igdlulik killed many; an assembled man declared he would go down to the Mother of the Sea.

During famine, a man descends to the Mother of the Sea and returns with her goodwill and a grant of game for hunters.
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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 4949-5064 confidence: medium

Igdlulik taboo is especially strict because, according to tradition, the Mother of the Sea met her fate there and is nearer and more easily offended; she hates caribou because they were not of her creation, so whale, seal, and walrus meat must not be eaten the same day as caribou or be in the same hut with it.

Igdlulik taboo strictness is tied to the Mother of the Sea, who is said to be near, easily offended, and hostile to caribou because they were not of her creation.
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The Eskimo of Baffin Land and Hudson Bay, Part I III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 3232-3330 confidence: high

Sedna refuses a husband, marries a petrel, is retrieved by her father, is thrown overboard during a gale, has her finger joints cut off and transformed into sea mammals, loses an eye, and goes to the lower world; her father is later swept down by the tide.

Sedna is injured by her father, goes to the lower world, and is described as mother of the sea-mammals and principal deity.
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The Eskimo of Baffin Land and Hudson Bay, Part I TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY. / VI. TEXTS FROM CUMBERLAND SOUND. / I. ITIQTAUJAQ.; lines 12311-12430 confidence: medium

The Mother of the Sea-Mammals myth is said to occur from Alaska to Greenland and to be frequently connected with ideas about the souls of humans and animals, indicating a fundamental idea common to all Eskimo tribes.

The Mother of the Sea-Mammals myth is said to occur from Alaska to Greenland and to be frequently connected with ideas about souls of humans and animals.
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celtic irish

Gods and Fighting Men GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 648-746 confidence: high

Badb, Macha, the Morrigu, Eire, Fodla, Banba, Eadon, Brigit, and Dana are described with battle, naming, poetry, healing, smith-work, dual appearance, fiery-arrow name, and mother-of-gods associations.

Dana is explicitly called the Mother of the Gods and placed above the other women.
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Gods and Fighting Men GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 648-746 confidence: high

Nuada, Manannan, Ogma, Diancecht, Neit, Credenus, Goibniu, Badb, Macha, Morrigu, Eire, Fodla, Banba, Eadon, Brigit, and Dana are described with royal, divine, battle, craft, poetic, healing, naming, and maternal attributes.

Dana is explicitly called the Mother of the Gods and placed beyond the other women.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF REGAMON / LITERAL TRANSLATION / THE DRIVING OF THE CATTLE OF FLIDAIS / INTRODUCTION; lines 11573-11656 confidence: medium

The passage introduces Coir Annam and quotes an entry identifying Flidais the Queen as one of the Tuatha de Danaan, wife of Adammair son of Fer Cuirp, and source of the name Buar Flidaise, the Cattle of Flidais.

The Coir Annam material identifies Flidais as one of the god-folk and mother of Nia Segamain, and states that by his mother fairy power was given to him, enabling wealth from cows and does being milked.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF REGAMON / LITERAL TRANSLATION / THE DRIVING OF THE CATTLE OF FLIDAIS / INTRODUCTION; lines 11573-11656 confidence: medium

The Coir Annam entries identify Flidais as a queen of the Tuatha de Danaan, wife of Adammair, and source of the name Buar Flidaise; they state that Nia Segamain was her son, that cows and does were milked daily in his time, and that his mother gave him fairy power.

Coir Annam identifies Flidais as a member of the god-folk and mother of Nia Segamain, and says that the fairy power associated with milking cows and does was given to him by his mother.
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buddhist

The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2915-3014 confidence: medium

Bahusodari, a daughter of the gods dwelling on Gandhamadana mountain and former mother to the Great Being, remembers Sama, sees that King Piliyakkha has wounded him with a poisoned arrow on the bank of the Migasammata, and sees him lying on a sandbank while the king laments.

Bahusodari is a daughter of the gods, was Sama's mother in a former existence, calls him her son, and comes to intervene when he is in danger.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER XI. / XII. EXERTION. 255 / CHAPTER XII. / EXERTION.; lines 11824-11892 confidence: low

The footnote says ciphers do not count, so only six nuns should be reckoned; with Gautami they form seven. It compares this number with the seven Matres or Mother-goddesses and discusses Skanda, the Krittikas or Pleiades, and Durga.

The editorial footnote reads the number as six nuns plus Gautami, forming seven, and compares this with the seven Matres or Mother-goddesses of Indian mythology.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) / INTRODUCTION.; lines 67-153 confidence: medium

The Perfect Pragña is described as she who produced all Tathagatas and as mother of Bodhisattvas, Pratyekabuddhas, and Disciples.

Perfect Pragña is personified as female, said to have produced all Tathagatas, and called mother of Bodhisattvas, Pratyekabuddhas, and Disciples.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII; lines 246-274 confidence: low

Chapter X contents list Buriat gods, House/Outside/Field Ongons, creation, Esege Malan, Gesir Bogdo, and Esege Malan with Mother Earth.

Chapter X includes the heading 'Esege Malan and Mother Earth' within a chapter on Buriat gods.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND GESIR BOGDO / THE GODS OF THE BURIATS 123 / ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125; lines 5991-6062 confidence: medium

Esh complains that Esege gave away the sun and moon and does not know how to get them; he says Esege should ask Mother Earth for the hot dancing air of summer and echo, which she would grant but could not obtain.

Mother Earth is a speaking exchange partner who receives and grants cosmic or natural phenomena.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 121 / ESEGE MALAN AND GESIR BOGDO / THE GODS OF THE BURIATS 123 / ESEGE MALAN AND MOTHER EARTH; lines 5979-5988 confidence: medium

Ehe Tazar, identified as Mother Earth, visits Esege Malan and spends several pleasant days with him.

Ehe Tazar is explicitly identified as Mother Earth and acts as a divine or personified-earth figure requesting celestial bodies.
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daoist

The Tao Teh King, or the Tao and its Characteristics Tao Teh King, Ch. 1.1-4 confidence: low

The Tao that can be trodden is not the enduring and unchanging Tao... having no name, it is the Originator of heaven and earth; having a name, it is the Mother of all things... Together we call them the Mystery.

The passage calls the named Tao the Mother of all things.
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The Tao Teh King, or the Tao and its Characteristics The Tao Teh King, or the Tao and its Characteristics / THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1.; lines 479-619 confidence: low

An undefined, complete, still, formless something exists before Heaven and Earth, stands alone without change, reaches everywhere, is not exhausted, and may be regarded as Mother of all things.

The Tao is explicitly regarded as the Mother of all things.
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The Tao Teh King, or the Tao and its Characteristics The Tao Teh King, or the Tao and its Characteristics / THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1.; lines 64-214 confidence: medium

The Tao and name that can be fixed are not enduring; the nameless is originator of heaven and earth, the named is mother of all things, and the deepest Mystery is a gate.

The Tao is called the mother of all things, and the valley spirit or female mystery is called the root from which heaven and earth grew.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs CHAP. / IX RELIGION 313 / IX RELIGION 315 / IX RELIGION 317; lines 16629-16720 confidence: medium

Nabuzana is nurse of Kaumpuli, has a temple on Luwunga hill, and is patroness of women in childbirth; her priestesses travel as midwives.

Nabuzana is patroness of women in childbirth and nurse of Kaumpuli; Nagadya is mother of Kibuka and intercedes for rain that makes the earth fruitful.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 295 / IX RELIGION 297 / IX RELIGION 299 / IX RELIGION 301; lines 15936-16021 confidence: high

Nalwanga, Mukasa’s chief wife, has a temple near Mukasa’s, a medium named Sirkvao, rites performed by Mukasa’s priests, and a function of helping childless women become mothers.

Nalwanga’s chief function is to assist childless women to become mothers.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 319 / IX RELIGION 321 / IX RELIGION / IX RELIGION 327; lines 17087-17178 confidence: medium

A fecundity-associated goddess/fetich is carried by Nakatanza, placed on barkcloth while women eat, returned to the temple, addressed with beer offerings and child requests, linked to an imprisoned wind-spirit restrained by drums, and honored only during the king's lifetime along with the related tree stump.

The passage calls the fetich a goddess with fecundity powers and describes beer offerings and requests for children addressed to the spirit.
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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

Sun places birds in a transparent stone jar, uses hair, paints, beard, wings, covering, and song; antelope and other animals arise and are given to Huruing Wuhti as their mother.

After antelope and other animals arise, Sun gives them to Huruing Wuhti and they thereafter consider her their mother.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 424-513 confidence: medium

The two deities make dry land appear as waters recede; the Sun notices no living beings and conveys a summons from the western deity to the eastern deity.

Two Huruing Wuhti figures consult and create land, birds, animals, and humans.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 694-776 confidence: medium

Huruing Wuhti rubs cuticle from her legs and feet, forms a ball, covers it with the mdch£pu, sings while the covering is held, and a hot, perspiring maiden and then a boy appear.

Huruing Wuhti uses particles or scales from her body, a covering, and song to bring forth multiple children or beings.
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inca

First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OB THE ROYAL / CHAPTER XVII. / COMMENTARIES OP THE YNCAS. / SIXTH BOOK OF THE ROYAL; lines 6659-6699 confidence: medium

Coastal Indians over a long stretch of Peru worshipped the sea in the shape of fish, in addition to provincial idols, out of gratitude for sea-derived benefits.

The sea is called “Mother sea” and is worshipped because it provides food like a mother.
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Narratives of the Rites and Laws of the Yncas FABLES AND RTTES OP THE YNCAS. 49 / FABLES AND RITES OF THE YNCAS. 51 / FABLES AND EITES OF THE YNCAS. 53 / FABLES AND RITES OF THE YNCAS. 55; lines 3047-3140 confidence: medium

All priests together offer sacrifices to Heaven and Earth; the Earth prayer addresses Pachacmama as Mother Earth and asks her to preserve the Lord Ynca, her son, in peace and safety.

The Earth prayer addresses Pachacmama as Mother Earth and calls the Lord Ynca her son standing upon her.
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Narratives of the Rites and Laws of the Yncas FABLES AND RTTES OF THE YNCAS. 49 / FABLES AND RITES OP THE YNCAS. 51 / FABLES AND RITES OF THE YNCAS. 53 / FABLES AND RITES OF THE YNCAS. 55; lines 2692-2778 confidence: medium

Priests of the Sun receive the portion assigned to their deity and perform sacrifice; the prayer addresses the Creator as maker of night and day and asks that the Creator’s child, the Sun, rise in peace, give light, and keep the people healthy and peaceful.

The prayer calls the Sun the Creator’s child, and the prayer to Mother Earth calls the Lord Ynca her son.
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inuit

The Central Eskimo SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR.; lines 7079-7175 confidence: medium

The female being is mother, protectress, and sometimes monopolist of sea animals; she confines them below, causing scarcity, and the angakoq visits to release them.

A female being is called mother and protectress of sea animals, can confine them below, and is associated with the release or supply of food animals.
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The Central Eskimo THE HOUSE. / CLOTHING, DRESSING OF THE HAIR, AND TATTOOING. / SOCIAL AND RELIGIOUS LIFE. / DOMESTIC OCCUPATIONS AND AMUSEMENTS.; lines 6132-6229 confidence: high

“A religious custom commands the women to leave off working” until the seal is cut up; the custom is founded on the tradition that sea animals rose from the fingers of their supreme goddess, who must be propitiated after the murder of her offspring.

The passage reports a tradition that all kinds of sea animals rose from the fingers of a supreme goddess and are her offspring.
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The Central Eskimo VISITING. / SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD).; lines 6945-6988 confidence: medium

Boas says the Central Eskimo believe in the Tornait of the old Greenlanders, do not know Tornarsuk/the great Tornaq, and have a female Supreme Being named Sedna.

Sedna is named as a female Supreme Being, and Hall's Sidne is described as a female divinity who created living things, protects the Inuit, and receives offerings.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XV SACRED ANIMALS 147 / L 2 / XV SACRED ANIMALS 149 / XV SACRED ANIMALS 151; lines 8023-8127 confidence: medium

Zambici is said in some stories to be mother of all animals; an old woman full of sores in a Sonansenzi hospitality story chastises the town, and the author suggests she may be Ngo the leopard rather than Nzambi Ci; Nzenzi is identified as the cricket.

Zambici is said to be spoken of in some stories as the mother of all animals, with the author contrasting this with the Creator role.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XV SACRED ANIMALS 163 / XV SACRED ANIMALS 165 / CHAPTER XVI / CH. XVI NZAMBI (GOD), THE WORD NKICI, ETC. 167; lines 8908-8994 confidence: medium

Nzambi is named as abstract cause; Nzambi Mpungu as father God in the heavens and guardian of fire; Nzambici as God on earth, mother of animals, promising her daughter to the animal who brings fire from heaven.

Nzambici is called God on earth, the great princess, and mother of all animals.
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confucian

The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP, 2, APPENDIX IV. 421 / CHAP, 2. APPENDIX V. 423 / CHAP. 5. APPENDIX V. 425 / CHAP. 6. APPENDIX V. 427; lines 20679-20764 confidence: medium

Commentary glosses newness in relation to spring and summer brightness and states that earth performs the part of a mother, all things are its children, and a mother nourishes her children.

The commentary explicitly says earth performs the part of a mother, all things are its children, and the mother's task is to nourish them.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) LEAT... SEBGRION : II, / SECT. II, THE HANG HEXAGRAM. 125 / SECT. IJ. THE THUN HEXAGRAM. 127 / SECT. II. THE 3IN HEXAGRAM. I31; lines 7269-7305 confidence: low

Canon McClatchie renders the name as “Imperial Mother,” described as wife of Imperial Heaven, compared with Juno, occupying the diagram’s throne/fifth stroke, and as Great Ancestress of the human race.

A quoted note identifies an “Imperial Mother” as wife of Imperial Heaven, compared with Juno, and Great Ancestress of the human race.
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japanese

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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navajo

Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 6093-6176 confidence: medium

Estsánatlehi, lonely in her western home, creates six groups of people from epidermis taken from different parts of her body; their descendants later receive gens names.

Estsánatlehi creates multiple groups of people from epidermis rubbed from her own body, and their descendants become named gentes.
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Navaho Legends INDUSTRY. / POETRY AND MUSIC. / TRIBAL ORGANIZATION. / RELIGION.; lines 1206-1301 confidence: medium

The passage calls the deity of fruitful Nature properly female and beneficent, says Estsánatlehi is the wife of the Sun, and locates her home in the west, which the author connects with rain and spring thawing breezes.

The passage calls Estsánatlehi a female, beneficent deity of fruitful Nature and the wife of the Sun.
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african akan

Ashanti THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / RELIGION: THE AFAHYE CEREMONY; lines 13964-14078 confidence: high

The Earth is called Asase Ya, Aberewa, glossed as Old Mother Earth, and also described as Earth, the Creator of the Underworld.

The Earth is named Asase Ya, Old Mother Earth, given a weekly observance, and addressed before cultivation.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes NAMES OF BORO CHIEFS AND MEDICINE-MEN / WITOTO / APPENDIX VIII / FOOTNOTES; lines 12265-12429 confidence: medium

Yacu is glossed as water and mama as mother; Pachamama, the earth, was worshipped in Peru, and Mamaccocha, the sea mother, was revered by the Inca.

The passage glosses water-mother terms and mentions Pachamama as worshipped earth and Mamaccocha as revered sea mother.
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armenian

Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4151-4244 confidence: high

Anahit is described as a famous Armenian goddess corresponding to Artemis and Diana, pure and spotless, daughter of Aramazd, mother of chastity, benefactress, glory and protectress of the nation, through whom the land exists and draws life.

Anahit is called Golden Mother, mother of chastity, benefactress, protectress, and the source from whom the Armenian land draws life.
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australian aboriginal

The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER I / INTRODUCTORY / CHAPTER II / THE ALL FATHER, BYAMEE; lines 908-1011 confidence: medium

Birrahgnooloo, chief wife of Byamee, is mother of all, with a totem for every body part; Byamee best loves her and gives her power and position. She and Byamee are partly crystallised in the sky-camp. Flood petitioners go to her, and she may bid Cunnumbeillee start the flood-ball down the mountains. Cunnumbeillee's children derive her one totem from her.

Birrahgnooloo is called mother of all, has a totem for every body part, is Byamee's favored companion, and has power and position not held by others.
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guiana amerindian

Legends and Myths of the Aboriginal Indians of British Guiana THE LEGENDS. / IDEAS OF A FUTURE STATE. / ARAWANILI AND THE OREHU. / THE LEGEND.; lines 1054-1185 confidence: medium

Orehu, 'The Water-Mother,' rises from the ocean and asks the chief to tell his grief, saying she may bring relief from the sea depths.

Orehu is explicitly named the Water-Mother and lady of the sea, appears from the ocean, hears Arawanili's grief, and provides the means of relief.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk INHERITANCE 107 / HAUSA SUPERSTITIONS / CHAPTER VI. / GODS AND SPIRITS 111; lines 5863-5954 confidence: medium

Uwardowa is a female Forest-Mother and goddess of hunting; the appropriate offering is a red she-goat or red cock.

Uwardowa is glossed as Forest-Mother and goddess of hunting; Uivargona/Uwardawa is glossed as Farm-Mother or Corn-Mother and goddess of agriculture.
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malay

Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P; lines 12004-12047 confidence: medium

Ta' Ponn has four named children, two male and two female; the riang-riang insect noise is their voice; his mother Yak or Ya' Takell is the old Earth-mother living underground in the middle of the earth.

Yak or Ya' Takell is called the old Earth-mother and is said to live underground in the middle of the earth.
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native american california

Creation Myths of Primitive America THE WINTUS / OLELBIS / MEM LOIMIS / NORWAN; lines 20499-20593 confidence: medium

On parts of the Pacific coast the benefactor is female, daughter of earth, dances all day, and is called quivering porcupine and food-producing woman.

The Pacific-coast treatment makes the benefactor a female daughter of earth who dances and is called food-producing; Norwan is later described with abundant food supplies.
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native american northwest coast

The Mythology of the Bella Coola Indians CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)!; lines 2529-2603 confidence: high

Nono’osqa, mother of flowers and daughter of Snukpa’nuits, is linked to springtime and gives birth to plants in order; two old women assist her and call a shaman.

Nono’osqa is called mother of flowers and gives birth every spring to all plants in their order of emergence.
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native american southeast

Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20805-20903 confidence: high

Selu is glossed as Corn; Cherokee and other eastern traditions treat the corn spirit as a woman, with corn originating from blood drops or the dead body of the Corn Woman. Cherokee formulas invoke corn as Agawe'la, The Old Woman, and a myth has a hunter see a corn stalk transform into a woman.

The passage says the corn spirit is female and corn originates from Corn Woman's blood drops or dead body; Cherokee, Creek, and Iroquois examples are given.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 WX 21, / TX 223. / IX. 24. / EXC 25.; lines 14043-14100 confidence: medium

“having wailed bitterly, she died. She was made the Goddess-mother of this mountain, and there is now a shrine there.”

The fragment says an unnamed woman died, was made the Goddess-mother of a mountain, and has a shrine there.
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taoist

The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CHAPTER V. / CH.V. INTRODUCTION. 39 / CH. V, INTRODUCTION. 4I / CH. VI. THE TAO TEH KING, 51; lines 3364-3532 confidence: medium

Chapter 6 says the valley spirit does not die; it is named the female mystery; its gate is the root from which heaven and earth grew; its power remains long and is used gently.

Chapter 6 names the female mystery and its gate as the root from which heaven and earth grew, and the commentary calls it the Tao as Mother of all things.
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tongan

Tongan Myths and Tales THE ORIGIN OF THE ROCKS TEUHIE AND KALOAFU79 / THE ORIGIN OF THE REEF MATAHINA82 / THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86; lines 5464-5478 confidence: medium

Futa is a goddess of Uiha who lived south of Felemea at Makafakianga, where there was a large stone called Finefakauha into which she frequently entered; the stone is no longer visible.

The passage identifies Futa as a goddess and says she gave birth to named islets.
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