Motif

Sacred Birth

sacred_birth

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

2,970 occurrences

95 traditions

hindu

Hindu Philosophy: The Sankhya Karika of Iswara Krishna NYAYA AND VAISESHIKA SYSTEMS. / NOTES. / NOTES. 135 / NOTES. 137; lines 5900-5973 confidence: low

A Vedic hymn is interpreted as saying Agni was asat but became sat in Daksha's birth and Aditi's womb; Agni is also called guardian of present being.

Agni is interpreted as becoming sat in the birth of Daksha and in the womb of Aditi.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna OF THE / NYAYA AND VAISESHIKA SYSTEMS. / NOTES. / NOTES. 135; lines 5819-5897 confidence: medium

Agni is described as both asat and sat, in the highest heaven, in Daksha's creation, in Aditi's womb, first-born of the ceremonial, and both bull and cow.

Agni is cited as being in the womb of Aditi and becoming the first-born of the ceremonial.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE ORGANS OF THE SOUL IN THE SYSTEM OF KAPILA / ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE.; lines 107-298 confidence: high

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

Kapila is said to have been endowed with knowledge, virtue, freedom from passion, and supernatural power at the time of his birth.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 596-737 confidence: high

The Brahmans say Drupad holds a feast and Swayamvara; the princess was not born or fed by a human mother but sprang from the altar, and her armed brother sprang from Sacrificial Fire.

The princess is said not to be born of a human mother but to spring from an altar, and her armed brother springs from Sacrificial Fire.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 602-743 confidence: high

“From the Altar sprang the maiden”; her brother “sprang from Sacrificial Fire.”

The Panchala princess is said to spring from the altar, and her brother is said to spring from sacrificial fire.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 602-743 confidence: high

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

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

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

Aswapati has no child and undertakes vows, penance, rites, hymns, oblations, and fasting until the goddess smiles on the rite.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2277-2420 confidence: high

The Prayer-Maiden blesses Aswapati, says penance and sacrifices move immortal powers, and invites him to ask a boon from Creation’s Ancient Sire.

Aswapati’s rites, sacrifices, and penance lead to a boon; the Prayer-Maiden reports that Swaymbhu wills a noble daughter, who is later born and named Savitri.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2277-2420 confidence: high

The Prayer-Maiden vanishes, Aswapati returns to the city, the queen conceives, a lotus-eyed girl is born, birth rites are performed, and Brahmans name her Savitri.

Brahmans name the child Savitri because the Prayer-Maiden Savitri gave the offspring.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 confidence: high

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

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

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

Aswapati's rites, sacrifices, and penance precede the Prayer-Maiden's divine boon from Swaymbhu, after which a daughter is born and ritually named.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3531-3676 confidence: medium

Arjun with Krishna and his fiery discus, Bhima, the twins, Satyaki, Drupad, Drupad's Agni-born son, Abhimanyu, Karna, and Sakuni are named in martial context.

Drupad's son is described as born of Agni and endowed with all-consuming might.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3531-3676 confidence: medium

"his brave son, born of AGNI"; Abhimanyu is identified as the son whom Subhadra bore to Arjun and as a youthful hero of great prowess.

Drupad's brave son is described as born of Agni and possessing an all-consuming might.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4643-4671 confidence: high

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

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

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

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

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

Bhishma reveals that Karna was born of Pritha before marriage and that the Sun inspired his birth, calling him god-born.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4649-4677 confidence: medium

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

Bhishma says Pritha cast Karna away and that a driver, not his father, nursed him.
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Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6259-6350 confidence: high

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Arjun is described as born of Indra and filled with Vishnu's prowess, while Karna is described as born through the Sun's influence and as a portion of solar radiance.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 562-593 confidence: medium

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

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

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

The passage says gods inspired the births of Bhima and his four brothers.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6713-6795 confidence: medium

Indra identifies Draupadi as an immortal with no human mother, sprung from an altar, awakened to life, and made wife to Yudhishthir.

Indra says Draupadi was not born from a human mother, sprang from an altar, and wore human shape as Yudhishthir's wife.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

Indra says Draupadi was not borne by a human mother, was sprung from an altar, wore human shape for Yudhishthir, and was born in Drupad's mansion to be his wife.

Indra says Draupadi was not borne by a human mother, sprang from an altar, and wore human shape as Yudhishthir's wife.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: medium

Indra identifies Dhrita-rashtra, Karna, the Vrishnis, Satyaki, Bhojas, Andhakas, Abhimanyu, Yudhishthir's father, Bhishma, and Drona in heavenly settings; Karna is linked with the Sun's inspiration of his birth, and Abhimanyu is described as slain by fraud.

Indra describes Karna as fire-like in splendour and says the Sun inspired his birth.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

Indra identifies Draupadi as a fair immortal, not born from a human mother, sprung from an altar, and wearing human shape for Yudhishthir.

Indra states that Draupadi was not born of a human mother, sprang from an altar, and wore human shape for Yudhishthir.
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The Hymns of the Rigveda, Complete 2 Volumes ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557; lines 78288-78469 confidence: medium

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

The Agni hymn describes a tender Youngling who does not drink his Mothers' milk, is born from one without an udder, and suddenly grows strong.
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The Hymns of the Rigveda, Complete 2 Volumes ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557; lines 78621-78833 confidence: medium

The next hymn says the Mighty Gods sprang from the Best and Highest; the deity overcomes foemen as soon as born, grows mighty, strikes fear into the Dasa, receives praise at banquet and oblation, and has assistants who concentrate mental vigour on him.

The following hymn says the Mighty Gods sprang from the Best and Highest and that the deity overcomes foemen as soon as born.
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The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70338-70489 confidence: medium

The Asvins bring Purumitra’s maid to Vimada as bride, grant offspring to a wife, restore Kali’s vigor, raise Vandana from a pit, and give Vispala movement.

The Asvins bring a bride to Vimada, grant noble offspring to a wife, and are asked by Ghosha to help her gain a car-borne chieftain.
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The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70338-70489 confidence: medium

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

A woman brings forth, an infant appears, plants immediately spring up, rivers run to him, and he becomes their master and lord.
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The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70668-70821 confidence: high

Agni springs first from Heaven, second from humans as Jatavedas, and third in waters; the hymn claims knowledge of his three powers, three stations, forms, secret supreme name, and source.

Agni is said to spring first from Heaven, second from humans, and thirdly in the waters.
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The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70824-70935 confidence: high

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

Agni is repeatedly described as born or engendered in cosmic and ritual settings, including waters and heaven, by Father Dyaus, and in human houses.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 7, / ARANYAKA III / ADHYAYA 1. / KEITH R; lines 100496-100544 confidence: medium

"The union is the son. The act of union is the begetting."

The union is identified as the son, and the act of union is identified as begetting.
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The Hymns of the Rigveda, Complete 2 Volumes AITAREYA ARANYAKA / TRANSLATION AND NOTES / ARANYAKA I / KEITH M; lines 95679-95759 confidence: medium

“with moving of the arms they bring to birth Agni,” followed by the statement that the hymn has the word “birth” in it.

The sacrificer is explicitly said to be born from the sacrificial day, in a context that also explains the hymn’s birth wording through Agni.
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The Hymns of the Rigveda, Complete 2 Volumes AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373; lines 24419-24577 confidence: medium

The stanza says the Great Eternal is born in the Cow’s home at the first shining of the earliest mornings; the note glosses the Cow’s home as firmament or heaven and the Great Eternal as light in the form of the Sun.

The Great Eternal is born in the Cow’s home at the earliest mornings, and the note glosses this as light in the form of the Sun.
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The Hymns of the Rigveda, Complete 2 Volumes AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373; lines 24713-24756 confidence: medium

The sisters recognize a germ within the Bull, and the Cows come lowing to the Youngling endowed with wondrous beauties.

The stanza speaks of a germ within a Bull and a Youngling; the source note identifies these with Agni and explains the sisters as fingers producing fire by friction.
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The Hymns of the Rigveda, Complete 2 Volumes APMN 31. THE RIGVEDA. 347 / HYMN 36.) HE RIGVEDA. 357 / AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67; lines 23580-23705 confidence: high

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

Indra springs into existence as the young Bull, longs for Soma, drinks plant-milk on his birth day, and is connected with mother, father, and engendering by Gods, Heaven, and Earth.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80748-80949 confidence: medium

Active Ones come to Indra at birth and share his might; Indra’s birth is based on strength, victory, and power; he slays Vritra, spreads the firmament, upholds heaven, bears lightning, whets the thunderbolt, and pervades every place.

The Active Ones come near Indra at his birth and share his heroic might; the passage says Indra’s birth is based on strength, victory, and power.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 28965-29104 confidence: medium

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

A note reports that Purukutsa's wife propitiated the Seven Rishis and, by the favor of Indra and Varuna, obtained Trasadasyu; the stanza says Trasadasyu was gained by sacrifice and calls him a demi-god.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 29851-29996 confidence: high

Agni is anointed with pure milk, drinks a prepared gift with tongues, draws the pious like eyes turned to Surya, and springs up at daybreak when borne by Dawns.

Agni is borne by Dawns, springs up at daybreak, and is described as born at the beginning of day in the fuel.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 29999-30176 confidence: medium

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

The hymn describes a mother keeping a boy in secret, withholding him from the father, and the child being seen when carried; another line says the consort-queen has borne him.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 5,) THE RIGVEDA, AOL / TLDS TS / HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F,; lines 32695-32760 confidence: medium

"Trita praised him... the Offspring of the Waters. Agni... flaming hair destroys the forests."

Agni is called the Offspring of the Waters, and the note describes him as a germ that develops into terrestrial fire.
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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 13714-13879 confidence: medium

The horse is said to have first sprung into life from the sea or upper waters, with limbs of a deer and eagle pinions; the note identifies the sacrificial horse here with the Sun in the ocean of air.

The horse is said to have first sprung into life from the sea or upper waters and to have been fashioned from the Sun by the Vasus.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14340-14513 confidence: medium

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

Dyaus is Father and begetter, earth is Mother and Daughter, and the Father lays the Daughter’s germ in the cosmic birthplace.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 73975-74139 confidence: medium

The Maruts are likened to swift steeds, charioteers, waters with floods, Angirases with Soma-hymns, princes born from the stream, press-stones, playful children, and a great marching host.

The Maruts are described as princes born from the stream and compared with press-stones.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75013-75164 confidence: high

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

Parsu, daughter of Manu, bears twenty children at one birth, and the birth is framed with both grief from the burden and bliss as her portion.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75577-75717 confidence: medium

Viraj was born from Purusha, and Purusha was born again from Viraj; after birth he spread eastward and westward over the earth.

The passage says Viraj was born from Purusha and Purusha was born again from Viraj.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75864-76018 confidence: medium

Agni's glories are compared to lightning; he moves among plants and forest trees; plants receive him as a germ, and maternal Waters bring him to life.

Agni is called a germ received by plants, brought to life by maternal Waters, borne by trees and plants, and explained as lightning descending with rain into vegetation and being produced from wood.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151; lines 9772-9951 confidence: medium

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

After a ritual call, the Nasatyas give a son, Hiranyahasta, to the weakling's wife.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 40573-40775 confidence: low

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

The commentary on Suryā and Pūṣan states that the formula suggests birth rather than marriage and discusses mother, spouse, and sister relations.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 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 2457-2619 confidence: high

Agni fulfills the holy law of the gods, is sprung from two mothers, spread through all existence, and rests in many places for living man; the notes gloss the holy law as sacrifice and the two mothers as two pieces of wood used to produce fire.

Agni is said to be sprung from two mothers, with the note explaining these as the two pieces of wood used to produce fire.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 26032-26234 confidence: medium

Agni is placed as Invoking Priest with sanctifying flame and sevenfold might; he is concealed in Eternal Mothers and wood, with a note explaining the Eternal Mothers as Celestial Waters.

Agni is concealed in Eternal Mothers and in wood; an unimpregnate object conceives him, and he is newly born as envoy.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 26619-26755 confidence: medium

Indra is praised as great; by slaughtering Vritra he frees floods arrested by the Dragon; heaven, earth, and mountains tremble; waters flow; he cleaves the mountain with his bolt and the waters flow swiftly after Vritra is slain.

The hymn says heaven and earth trembled at the birth of Indra's effulgence and that his first birth struck terror into people.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 26758-26927 confidence: high

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

The hymn describes an ancient birth-path for the gods, a refusal of the normal passage, an oblique birth from the side, danger to the mother, an extraordinary gestation, and the newborn Indra filling earth and heaven.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 26758-26927 confidence: high

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

Indra’s mother hides him as a reproach, but he springs up, assumes his vesture, and fills earth and heaven as soon as born.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 26929-27084 confidence: medium

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

Notes mention marvelous gestation; stanzas describe Indra as Aditi's son or infant, cast away, swallowed by Kushava, aided by waters, and rising in vigor.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 27245-27422 confidence: medium

Indra is born divinest among the gods, bears thunder, and at his birth heaven, earth, floods, and precipices tremble; winds sing in the mid-region.

Indra is described as born divinest, while heaven, earth, floods, and precipices tremble and winds sing.
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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

The Floods’ Child or Son of Waters is asked to accept songs; he is said to have produced all existing things; floods and sounding rivers unite in one common storehouse and encompass the bright Offspring of the Waters.

The Son of Waters/Floods’ Child is surrounded by waters, attended by watery Maidens, shines unfed with wood in waters, and is identified in the note as Agni born as lightning from the waters.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299; lines 19462-19647 confidence: high

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

The figure is called Son of Waters, the notes call Agni an unborn babe within waters, and the verse describes infant-like sucking, kissing, and feeding by the waters.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347; lines 22296-22436 confidence: medium

Agni is born trembling with a flickering tongue; the note identifies the Red’s great children as hot flames and links Indra’s coming with the kindling of sacrificial fire.

Agni is described as born trembling with a flickering tongue, and the translator’s note connects the passage with flames and the kindling of sacrificial fire.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347; lines 22578-22726 confidence: medium

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

Indra is said to drink Soma as soon as born in highest heaven, followed by descriptions of pervading earth and heaven and supporting the singer.
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The Hymns of the Rigveda, Complete 2 Volumes CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121; lines 7868-8021 confidence: low

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

The next hymn's opening describes two unlike beings who successively nourish an infant and one who bears a golden, bright, godlike babe.
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The Hymns of the Rigveda, Complete 2 Volumes ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363; lines 65670-65797 confidence: high

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

Soma is called Child and Babe, is said to be generated, is taught by the Mothers Seven at birth, and is adorned by the young Parents of the rite.
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The Hymns of the Rigveda, Complete 2 Volumes FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299 / HYMN 40.) THE RIGVEDA. B09; lines 19814-19956 confidence: high

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

At the birth of Soma and Pishan, all gods rejoice and hated darkness is said to vanish.
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The Hymns of the Rigveda, Complete 2 Volumes FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE; lines 63322-63485 confidence: medium

“follows Aditi’s right path”; “commands the rain”; “Steer of the kine”; “Leader of floods.”

Soma is linked with rain, milk, cloud, germ, Aditi’s lap, children, progeny, and procreative power descending from heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 12207-12367 confidence: medium

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

Agni is described as seated near the altar with food as a place of birth, a child of double birth grasping triple food, with swallowed material growing anew and parents hastening to the babe.
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The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 12370-12399 confidence: medium

Annotation: 'Child of a double birth' means born first from fire-sticks and then anew by consecration.

The annotation explicitly glosses a 'Child of a double birth' as born first from fire-sticks and then anew by consecration.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347 / HYMN 36.) HE RIGVEDA. 357; lines 23122-23309 confidence: high

The Mother of the Twins bears Twin Children; the speaker’s tongue rises and falls silent; the newly born Couple kills darkness at the foundation of light and attains beauty. The note identifies the Mother as Ushas or Dawn and the Twin Children as the Asvins.

The Mother of the Twins bears Twin Children, and the newly born Couple kills darkness at the foundation of light; commentary identifies the Twins as the Asvins.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 16501-16632 confidence: medium

Agni is described as shining through the days, brought to life from waters and stone, and generated pure from forest trees and herbs.

Agni is brought to life from waters and stone, generated from trees and herbs, and called the embryo of plants.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 16980-17160 confidence: medium

The notes identify the Herald as Hotar, Agni the Invoker of the Gods, explain the Law especially as sacrifice, and identify Agni’s loftiest birth-place as sun-fire in heaven, lower station as lightning in the firmament, and place of issue as the altar fire.

Agni is worshipped in several birth-places, described as new-born each day, kindled by humans, placed on wood as an infant, and present as a germ in plants.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 17162-17339 confidence: medium

Indra, just born and chief god of lofty spirit, becomes protector of the gods by power and might; the two worlds tremble before his breath.

The opening of the next hymn says Indra, just born and of lofty spirit, became protector of the gods by power and might.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 18393-18551 confidence: medium

Tvashtar brought Brihaspati to life; Brihaspati is called guilt-scourger and guilt-avenger, slays the spoiler, and upholds mighty Law.

Tvashtar is said to have brought Brihaspati to life, and Tvashtar is described as knowing each sacred song.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605; lines 81704-81908 confidence: medium

The hymn speaks of meditation, fervour, offspring, riches, a fruitful body, a youthful woman, plants and herbs, the germ of increase, progeny on earth, and sons in women.

The fertility hymn describes desire for children, fruitful bodies, offspring, the germ of increase in plants and beings, and a note connects procreation with the Hotar-priest’s sacrificial efficacy.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605; lines 82097-82235 confidence: high

“May Vishnu form and mould the womb, may Tvashtar duly shape the forms, / Prajapati infuse the stream, and Dhatar lay the germ for thee.”

The conception hymn invokes deities to form the womb, lay and set the germ, bestow the germ, and ensure bearing in the tenth month; the note describes a related charm to bless conception.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5828-5989 confidence: high

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

Agni appears as a growing Babe fed by waters and born in the womb; he is also born living from dry wood and grows in herbs, mothers, and babes.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5991-6132 confidence: high

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

Agni is household fire, born in the dwelling like a son, and also called Father of Gods and their Son.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 64902-65056 confidence: medium

The Maruts adorn Soma, called the lovely Infant, at his birth; Soma is called Poet and Sage through songs and wisdom, goes through the cleansing filter, and is described as Rishi-minded, Rishi-maker, and a Steer seeking his third form.

Soma is called the lovely Infant, and the Maruts adorn him at his birth.
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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: high

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

Agni is discovered in waters, augmented by the Seven Floods, described at birth, received by the Seven Rivers as one germ, and called Infant or Babe.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 36.) HE RIGVEDA. 357 / AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360; lines 23708-23897 confidence: medium

Indra is asked to drink Soma with the Maruts as he did beside Saryata; at his birth all deities adorned him for the great fight; he is called Vritra-slayer and is asked to be cheered and empowered by the juice.

The passage says that at Indra's birth all deities adorned him for the great fight.
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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 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS / HYMN 5.) , THE RIGVEDA. AT; lines 30582-30753 confidence: medium

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

Agni is said to be produced by a Mother explained as the lower fire-stick, and later brought to life by kindling-sticks as a newborn infant.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS / HYMN 5.) , THE RIGVEDA. AT; lines 30755-30968 confidence: medium

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

Agni is repeatedly described as born: from two Mothers, from Vivasvin, by attrition, and as newly born before conquering assailants.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS / HYMN 5.) , THE RIGVEDA. AT; lines 30971-31153 confidence: low

Hymn XIX says one state begets another and a figure speaks within his Mother's side; gifts are offered, unwasting strength guarded, a strong fort entered; Svaitreya's people and Brihaduktha are named; the speaker brings the milk of the Sister-Pair.

The hymn states that one state begets another and that within his Mother's side he speaks.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS / HYMN 5.) , THE RIGVEDA. AT; lines 31602-31800 confidence: medium

Indra is firm in spirit at birth, fights many alone, cleaves rock, finds the stable of Milch-kine, becomes feared by gods, conquers floods serving the Dasa, and subdues the Dragon who beset the waters while Maruts sing and pour Soma.

Hymn 30 says that when Indra was born he made firm his spirit, bore a renowned name, caused even gods to fear him, and sought war alone against many.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20277-20448 confidence: high

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

Agni is repeatedly described as child or infant, born or generated by floods, plants, blessed wood, and two mothers, with gods attending his birth.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20639-20812 confidence: medium

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

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

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

Agni is described as born an envoy, and commentary explains waters of the air as bringing embryo Agni in rain.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21124-21346 confidence: medium

“thy descent from the celestial waters in which thou art born as lightning.”

A note describes Agni’s return as descent from celestial waters in which he is born as lightning.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21348-21533 confidence: medium

Agni is said to have three times of life and three morning births; he is honored as envoy, messenger, and oblation-bearer, made by the Gods the center of eternal life, and told to follow the custom of a prior priest and lay the sacrifice where the Gods may taste it.

Agni is said to have three times of life and three morning births, with a passage note explaining rebirth every morning.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21536-21733 confidence: medium

Agni is described as rushing into life in the dwelling and in wasting fuel; Bharatas, Devasravas, and Devavata rub Agni to life; the hymn mentions his Mothers, and a note identifies them as the two fire-sticks from which Agni springs to life.

Agni is described as rushing into life in the dwelling and fuel and as being rubbed to life; the note identifies his Mothers as two fire-sticks.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21944-22133 confidence: high

"Here is the gear for friction" and "Bring thou the Matron: we will rub Agni ... forth."

Agni is produced by friction from fire-sticks and described with pregnancy, germ, mother, babe, and newborn-infant imagery.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 49636-49836 confidence: medium

Agni is described as born first of all, lovely with light like Surya, and spreading lustre abroad.

Agni is described as born first of all and lovely with light like Surya.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517 / AYMN 74.3 LHE RIGVEDA., 541 / HYMN 78.) THE RIGVEDA, B45; lines 35366-35508 confidence: medium

A note says Saptavadhri appears to have had a hand or foot jammed in a split tree and was extricated after invoking the Asvins; another note calls stanzas 7-9 a childbirth liturgy.

The childbirth verses pray for the ten-month child to descend with the after-birth and come forth alive and unharmed; a note calls the verses a liturgy of childbirth.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 58.) HE RIGVEDA, 385 / EY MN 62.) PHE RIGVEDA., 589 / BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305; lines 25431-25597 confidence: medium

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

The speakers invoke Dawn as Mother, ask to engender ordainers, and identify the Angirases as sons of Heaven; the note discusses Fathers united with Dawn to beget male children.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 67. THE RIQVEDA. 680 / HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH.; lines 42021-42192 confidence: medium

“The men from fire-sticks... have... engendered glorious Agni... with pointed flame, Lord of the homestead.”

Agni is engendered from fire-sticks by human ritual action and then honored in the dwelling.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 67. THE RIQVEDA. 680 / HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH.; lines 42195-42325 confidence: medium

From Agni, called a newly born bull, kindled flames rise upward, ruddy smoke ascends to heaven, and he speeds to the gods as envoy.

Agni is described as newly born and as sprung from his parents; the note identifies these parents as the two fire-sticks.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 67. THE RIQVEDA. 680 / HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH.; lines 42328-42496 confidence: medium

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

Agni is described as born of his Mother, youthful, and also as an unborn Babe supported by plants and trees and borne by earth.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 44137-44282 confidence: high

Vasishtha is addressed as a form of lustre springing from lightning when Varuna and Mitra saw him; his one birth occurred when Agastya brought him hither from his stock.

Vasishtha’s origin is described through divine parents, Urvasi or the Apsaras, a fallen drop, lotus-blossom, lightning-like form, sacrifice, and a pitcher.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 44137-44282 confidence: high

At the sacrifice, with adorations, a common flow bedews the pitcher; Mana rises from its midst, and from it the sage Vasishtha is said to have been born.

The passage states that at the sacrifice a pitcher was bedewed, Mana rose from it, and Vasishtha was said to be born from it.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.); lines 66186-66384 confidence: low

Soma keeps people safe and gives possessions; flows for wisdom and power; the pressers purify the juice for delight and fame and deck the gold-hued newly born infant Soma in the sieve for the gods.

Soma is described as a gold-hued newly born infant in the sieve and later as a playful infant while being cleansed in sheep’s wool.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 36371-36536 confidence: high

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

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

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

Agni is called the Child, is connected with fire-sticks in the note, and is rubbed forth by priests to be born for the Gods' banquet.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 37004-37225 confidence: medium

Atharvan brought Agni forth by rubbing from the lotus-flower; Dadhyach the Rishi lighted him; Pathya kindled him; Agni is associated with Vritra-slaying, castle-breaking, hostility to Dasyus, and winning spoil.

Agni is brought forth by rubbing from a lotus-flower, lit or kindled by named figures, called Child of Strength, and compared to a newborn infant borne in arms.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 85847-85941 confidence: medium

A Pragatha to the Maruts wins cattle; a hymn propagates the sacrificer from the sacrifice as birthplace of the gods, brings victory, and is linked to Gauriviti Caktya’s conquest of heaven.

The hymn is said to propagate the sacrificer from the sacrifice as the birthplace of the gods.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86356-86469 confidence: medium

Pierced Prajapati flies upward; the deer, female deer Rohini, and three-pointed arrow are named; Prajapati's outpoured seed becomes a pond that the gods protect from spoilage.

Prajapati's seed and its fired remains become a pond, Aditya, Bhrgu, the Adityas, Angirases, Brhaspati, cattle, and animals.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86472-86571 confidence: medium

The Maruts are invoked because by blowing they moved poured seed; the chant's yoni and antistrophe are placed in the middle as womb, and propagation is linked with offspring and cattle.

The Maruts move seed, chant elements are arranged as womb and propagation, and correct knowledge is said to yield offspring and cattle.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86472-86571 confidence: medium

The wives of the gods are celebrated with reference to Agni, the house lord; the wife sits behind Garhapatya, and Agni Garhapatya places seed in the wives for propagation.

Agni Garhapatya is said to place seed in the wives of the gods for propagation, and ritual knowledge yields offspring and cattle.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86472-86571 confidence: medium

Raka sews the suture in the male organ and is linked with male sons; Paviravi is identified as speech and Sarasvati, placing speech in speech.

Raka is linked with male sons for one who knows the rite, and Paviravi is identified with speech/Sarasvati, with speech ritually placed in speech.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 82238-82358 confidence: high

The priests make the consecrated person into an embryo again, sprinkle him with waters identified as seed, and anoint him with fresh butter assigned to embryos; anointing also gives brilliance.

The consecrated person is made into an embryo again, sprinkled with waters as seed, anointed with embryo-associated butter, and led to a hut described as a womb.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 82361-82464 confidence: high

The consecrated person is covered with a garment identified as a caul, with black antelope skin above it identified as placenta above caul.

The passage explicitly explains the consecrated person’s garment, antelope skin, closed hands, and bath through caul, placenta, embryo, child, and birth.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 82780-82877 confidence: medium

The Adhvaryu orders recitation for Agni being kindled; verses to Savitr are justified by Savitr’s role as lord of instigations, and verses to sky and earth by their role in the gods’ grasping of Agni when born.

Agni is described as born when kindled; if he is not born or is delayed, Raksas-slaying Gayatri verses are repeated because Raksases seize them during the delay.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 82880-82972 confidence: low

“Agni is a first-born child as it were”; the same opening also calls him “Agni of the folk” and “good sacrificer.”

Agni is called a first-born child and is placed in his own place of birth.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83112-83211 confidence: high

"The cauldron is a divine pairing; the cauldron is the member, the two handles the testicles, the spoon the thigh bones, the milk the seed"

Milk is identified as seed and poured into Agni as generation; Agni is called the birthplace of the gods, and coming into existence from Agni and the libations is described.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 85179-85273 confidence: high

"Father Mataricvan" is explained as father, breath, and seed; unbroken litanies are linked with propagating unbroken seed.

The rite is described through seed, womb, development, propagation, and birth, with recitations functioning as stages in generation.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290 / PALETTE; lines 58109-58288 confidence: medium

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

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

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

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

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

The Holy Pair forms and produces the Infant, and the note identifies the pair as Heaven and Earth and the Infant as Agni.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT; lines 79971-80051 confidence: high

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

The hymn says the Goddess Mother brought Indra forth and gave him life; the note identifies her as Aditi.
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The Hymns of the Rigveda, Complete 2 Volumes KEITH LP / See Aranyaka, I, 4, 2. / KEITH Q / ADHYAYA 4,; lines 99484-99570 confidence: medium

The figure thinks of the worlds and their guardians, asks whether he should create food for them, broods over waters, and the born form is identified as food.

The passage says the figure broods over waters and that the born form is food.
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The Hymns of the Rigveda, Complete 2 Volumes KEITH M / ADHYAYA 2. / I, 2, 2- / KEM N ,; lines 96645-96737 confidence: medium

The section begins with “That was the oldest in the worlds”; from it a terrible one with brilliant might is born, destroys evil or foes immediately on birth, and helpers or creatures rejoice after him, saying he has risen.

A terrible, brilliant, powerful one is born from the oldest principle and immediately destroys foes or evil.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87896-87974 confidence: medium

Prajapati desires propagation and increase, practices fervour, sees the twelve-day rite in his limbs and breaths, measures it out twelvefold, sacrifices with it, and prospers with offspring and cattle.

Prajapati sees the rite in the limbs and breaths of his own self, measures it out twelvefold, sacrifices with it, and is propagated with offspring and cattle.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 88072-88160 confidence: medium

In the beginning Brhat and Rathantara are speech and mind; through rivalry they conceive and produce Vairupa, Vairaja, Cakvara, and Raivata, forming groups of Prsthas.

Brhat, Rathantara, and the metres are repeatedly described as conceiving and producing other liturgical forms, leading to an ordered ritual structure.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA III / ADHYAYA V / PANCIKA IV / PANCIKA V; lines 88716-88813 confidence: low

Agnimaruta and Marut hymns are linked to the words “born” and “birth”; Jatavedas and Agni material includes language about being made born from fire sticks, and these features are treated as fourth-day symbols.

The fourth-day discussion cites Jatavedas or Agni material containing the phrase that movements of the hands have made him to be born from the fire sticks.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA III / ADHYAYA V / PANCIKA IV / PANCIKA V; lines 89097-89186 confidence: medium

The Nabhanedistha, Valakhilya, Vrsakapi, and Evayamarut hymns are called accompaniments and should be recited together; omission would omit the sacrificer’s seed, breaths, body, or divine and human support.

The accompaniment hymns are linked to seed, breaths, body, support, womb, embryo, holy power, and motion.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 90656-90752 confidence: high

The passage assigns nine small verses to the morning pressing, ten to the midday pressing, and nine small verses to the third pressing, explaining the sequence through seed, the woman's middle part, firmness, and offspring.

The passage explicitly says the full hymns propagate the sacrificer as an embryo from the sacrifice as the womb of the gods, within a seed and offspring explanation.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 91510-91609 confidence: high

“the Nabhanedistha (hymn) is seed”; recitation without deity mention is “seed secretly poured in the womb.”

The passage repeatedly describes recitation within the sacrifice as producing the sacrificer through seed, womb, breaths, body, food, divine birthplace, and fivefold human measure.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 91510-91609 confidence: medium

“man is offspring, praise speech”; the recitation “places speech in offspring,” so offspring “are born speaking.”

The passage says that by reciting the Naracgansa, speech is placed in offspring, and therefore offspring are born speaking.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 91611-91711 confidence: medium

The passage asks how the sacrifice and the generation of the sacrificer come into order; it says the Maitravaruna recites the Valakhilyas, which are the breaths, and that seed comes first and then breath.

The sacrificer's generation is said to come into order, and he is compared to an embryo in the womb whose members come into being separately.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92598-92769 confidence: medium

Narada says the father enters the wife, becomes a germ in the mother, and is born in the tenth month; the gods and seers bring her together, and the statement is given that a sonless one cannot attain heaven.

Narada says the father enters the wife, becomes a germ in the mother, and is born in the tenth month; the wife is named in relation to being born again in her.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA V / ADHYAYA II / ADHYAYA III / ADHYAYA III; lines 94868-94986 confidence: medium

The king-makers proclaim him with royal titles and say, "The lordly power hath been born, the Ksatriya hath been born" and other royal capacities have been born.

The king-makers' proclamation repeatedly states that lordly power, the Ksatriya, and other royal capacities have been born.
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The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 12402-12598 confidence: high

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

Agni casts off infant wrappings, dwells in Mothers, is brought forth, is born resplendent through Highest Father, Heaven and Earth, and is called the young Child of Strength.
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The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 12601-12800 confidence: medium

Agni is addressed as Son of Strength, Offspring of the Waters, and dear Invoking Priest; after springing to birth he is shown to Matarisvan in the highest firmament and, when kindled, makes heaven and earth shine.

Agni is called Offspring of the Waters, is said to spring to birth, to dwell in the waters’ lap, and to appear repeatedly as born young or newly born.
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The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 12803-13002 confidence: medium

Prudent sages lead Agni to his dwelling, turn their eyes to the River, and Agni is described as born in the regions, implored for life, and sire of progeny.

Agni is born in the regions, described as doubly born, and said to be protected from hostile harm while yet in embryo.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH. / RYMN 40. THE RIGVEDA., 181; lines 53474-53693 confidence: medium

“Agni, thine home is in the floods”; he enters plants and is born anew as their child, and his worshipped flame shines from sacred oil on the ladle.

Agni’s home is in the floods, he enters plants, and as their child is born anew.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH. / RYMN 40. THE RIGVEDA., 181; lines 53695-53903 confidence: medium

People kindle Agni as Manus did; Agni is called made by strength and born in heaven or floods; people send him food and ask for relief from distress and unfailing wealth.

Agni is addressed as made by strength and as born in the heavens or floods; a note connects this to fire generated by friction from two aranis.
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The Hymns of the Rigveda, Complete 2 Volumes See Aranyaka, I, 4, 2. / KEITH Q / ADHYAYA 4, / ADHYAYA 5.; lines 99652-99734 confidence: high

The man connects the seed to the woman, causing it to be born; this is called his first birth, and the seed becomes the woman's self like one of her limbs.

The passage explicitly counts a first birth through seed joined to the woman, a second birth linked with the supported child and world-continuation, and a third birth after old age, departure, and birth again.
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The Hymns of the Rigveda, Complete 2 Volumes See Aranyaka, I, 4, 2. / KEITH Q / ADHYAYA 4, / ADHYAYA 5.; lines 99652-99734 confidence: high

"Within the womb, I learned all the races of these gods. A hundred brazen forts restrained me, but like a hawk I escaped swiftly downward."

The quoted poet says he learned the races of the gods within the womb, and the passage identifies Vamadeva as lying in the womb when he declared this.
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The Hymns of the Rigveda, Complete 2 Volumes SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF / AY MN 95.) THE RIGVEDA, 527; lines 76460-76608 confidence: medium

Urvasi is likened to falling lightning, brings presents from the waters, and a young hero is wished to be born from the flood.

The passage asks that a young hero be born from the flood, and the commentary says Rivers nursed Pururavas and Gods gave him strength at birth.
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The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST. / VMN VW THE RIGVEDA., 33; lines 1074-1279 confidence: medium

Agni is glossed as messenger, mediator, herald, and inviter of the gods. Verses ask him to wake the gods, sit on sacred grass, burn fiend-protected enemies, bear the gift, receive praise, favor the worshipper, bring gods to the sacrifice, and bring opulence, food, and heroic sons.

Agni is called Son of Thyself, newly born, and explained as fire that may be self-generated in lightning or produced by attrition.
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The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST.; lines 379-573 confidence: medium

“grown at once to perfect strength” and “born to drink the Soma” are said of Indra.

Indra is told he grew at once to perfect strength and was born to drink Soma; another hymn describes birth together with the Dawns.
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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 hymn concerns fetching sacred waters for Soma; the priest is to speed to celestial Waters, Adhvaryus prepare oblations, the purple-tinted Eagle looks down on the Waters, and the priests go to the reservoir to worship the Waters' Child and press Soma.

The Waters' Child is worshipped at the reservoir and described as shining in floods and unfed with fuel; the note links the epithet with Agni/lightning and, here, the Moon or rain-producing deity.
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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 69572-69697 confidence: low

The shining figure passes over earth, is compared with wind and Agni in wood, appears near Varuna and Mitra, and the hymn then describes a formerly barren cow calving and Earth casting up the Sami when the first son springs from sire and mother.

A formerly barren cow suddenly calves, and Earth casts up the Sami when the first son springs from sire and mother.
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The Hymns of the Rigveda, Complete 2 Volumes TLDS TS / HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505; lines 32934-33090 confidence: medium

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

A caldron on the fire is compared to a son on a father's lap, and priests deck the Child at the Mother's loftiest station, glossed as Agni at the altar.
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The Hymns of the Rigveda, Complete 2 Volumes VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289.; lines 60846-61081 confidence: medium

Soma engenders the Sun and heaven's lights, is robed in waters and milk, flows according to a primeval plan as a God for Gods, is purified for spoil, is poured into the cleansing sieve, produces the Gods, sends the Gods who strengthen Law, and is asked for wealth in kine, heroes, steeds, spoil, and food.

Soma is said to engender the Sun and heaven's lights and, when poured into the sieve, to produce the Gods.
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The Hymns of the Rigveda, Complete 2 Volumes VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289.; lines 62422-62665 confidence: medium

The Rishis are identified as the hundred Vaikhinasas, a race of saintly hermits sprung from the nails of Prajapati.

A note says the hundred Vaikhinasas were saintly hermits sprung from the nails of Prajapati.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 73403-73594 confidence: medium

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

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

The verse says some call Indra offspring of the Courser, another meaning says Mighty Power produced him, he came from Manyu, and "whence he hath sprung is known to Indra only."

Indra's origin is given through multiple statements, ending that only Indra knows whence he sprang.
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The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 72298-72437 confidence: medium

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

The passage describes a Babe springing up and being borne by his Mother, and another stanza has a speaker, identified in the notes as Agni, call himself twice-born and first-born Son of Order.
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The 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 sons of Angiras are varied in form and are said to spring to life from Agni and from the sky.

The sons of Angiras are said to spring to life from Agni and from the sky.
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The Laws of Manu (Sacred Books of the East, Vol. 25) Chapter II. / IT, 14. SOURCES OF THE LAW. 3 1 / LAWS OF MANU. / II, 27,; lines 8380-8444 confidence: medium

Before the navel-string is cut, the birth-rite must be performed for a male child; while sacred formulas are recited, “he must be fed with gold, honey, and butter.”

The passage requires a birth-rite before the navel-string is cut and includes recitation of sacred formulas and feeding with gold, honey, and butter.
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The Laws of Manu (Sacred Books of the East, Vol. 25) CONTENTS. / CONTENTS. / INTRODUCTION. / LAWS OF MANU.; lines 397-487 confidence: medium

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

Manu is described as descended from or originating from Brahman, and Bhrigu is described as one of Manu's ten mind-born sons.
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The Laws of Manu (Sacred Books of the East, Vol. 25) E 2 / II, 128. STUDENTSHIP. 53 / II, 139- STUDENTSHIP. 55 / II,150. STUDENTSHIP. 57; lines 9595-9690 confidence: high

"the giver of the Veda is the more venerable father"; the Veda-birth is said to ensure rewards in life and after death.

The teacher gives or procures a birth for the sake of the Veda through the Savitri, and this birth is called real and exempt from age and death.
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The Laws of Manu (Sacred Books of the East, Vol. 25) H 2 / LAWS OF MANU. / LAWS OF MANU. / IIO LAWS OF MANU. 111,184.; lines 12284-12421 confidence: medium

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

The passage presents the manes as sons or descendants of sages and progenitors, then gives a sequence in which manes give rise to gods and Danavas, and gods to the world.
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The Laws of Manu (Sacred Books of the East, Vol. 25) I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5 / I, 64. THE CREATION. 1 9 / C 2; lines 7827-7964 confidence: medium

To protect the universe, the most resplendent one assigns separate duties and occupations to those who sprang from his mouth, arms, thighs, and feet.

Social groups are said to spring from the creator's mouth, arms, thighs, and feet, with the Brahmana produced first from the mouth.
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The Laws of Manu (Sacred Books of the East, Vol. 25) I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5 / I, 64. THE CREATION. 1 9 / C 2; lines 7966-8107 confidence: medium

The birth of a Brahmana is described as an eternal incarnation of sacred law; he is born to fulfill sacred law and becomes one with Brahman.

Brahmana birth is called an eternal incarnation of sacred law; Manu is also described as sprung from the Self-existent.
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The Laws of Manu (Sacred Books of the East, Vol. 25) II, 139- STUDENTSHIP. 55 / II,150. STUDENTSHIP. 57 / STUDENTSHIP. 59 / II, 172. STUDENTSHIP. 6 1; lines 9797-9939 confidence: high

The passage lists three births and says the investiture with the Munja grass girdle is birth for the Veda, in which “the Savitrl (verse) is his mother and the teacher his father.”

The passage distinguishes natural birth from a second birth at girdle-investiture and calls that second birth birth for the sake of the Veda.
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The Laws of Manu (Sacred Books of the East, Vol. 25) II, 139- STUDENTSHIP. 55 / II,150. STUDENTSHIP. 57 / STUDENTSHIP. 59 / II, 172. STUDENTSHIP. 6 1; lines 9797-9939 confidence: medium

The passage lists three births and says the investiture with the Munja grass girdle is birth for the Veda, in which “the Savitrl (verse) is his mother and the teacher his father.”

The third birth is said to occur on initiation to the performance of a Srauta sacrifice.
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The Laws of Manu (Sacred Books of the East, Vol. 25) II, 43- / IT, 54. INITIATION. 39 / LAWS OF MANU. / IT, 55-; lines 8717-8867 confidence: high

"the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies"

The passage explicitly says the rule for initiation of the twice-born indicates a new birth and sanctifies.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IIO LAWS OF MANU. 111,184. / I 2 / LAWS OF MANU. / LAWS OF MANU.; lines 12914-13053 confidence: medium

The first wife, if faithful and intent on worship of the manes, may eat the middle-most cake to bear a son; the son is described as long-lived, famous, intelligent, rich, fertile, good, and righteous.

The first wife may eat the middle-most sacrificial cake to bear a son, and the expected son’s qualities are enumerated.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INDEX. / LAWS OF MANU. / INDEX. / LAWS OF MANU,; lines 43402-43551 confidence: medium

"Initiation, a second birth"; the entry also lists description, neglect, and second initiation.

The index explicitly states that initiation is a second birth and also lists its description and repetition.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. CI / CIV LAWS OF MANU. / INTRODUCTION. CV / CV1 LAWS OF MANU.; lines 5152-5199 confidence: medium

The footnote states that Bhrigu's only connection with Manu is that he is one of the mind-born sons or creatures of the father of mankind, and says this origin version is not common.

Bhrigu is described as one of the mind-born sons or creatures of the father of mankind.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IV, 235. / IV, 250. RULES FOR A SNATAKA. 1 67 / V, 2. LAWFUL AND FORBIDDEN FOOD. 1 69 / Chapter V.; lines 15374-15399 confidence: medium

The sages, having heard the duties of a Snataka, speak to great-souled Bhrzgu, who is described as sprung from fire.

Bhrzgu is identified as sprung from fire and as offspring of Fire while serving as the sages' addressee.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IX, 313- DUTIES OF A KING. 397 / IX, 323- DUTIES OF A KING. 399 / X, I. TIMES OF DISTRESS, MIXED CASTES. 40 1 / Chapter X.; lines 27281-27357 confidence: medium

The Brāhmaṇa, Kshatriya, and Vaiśya are twice-born; the Śūdra is fourth, has one birth only, and there is no fifth caste.

The Brāhmaṇa, Kshatriya, and Vaiśya are called twice-born, while the Śūdra has one birth only.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / B 2 / LAWS OF MANU. / I, 10. THE CREATION. 5; lines 6952-6998 confidence: medium

The seed becomes a golden egg, brilliant like the sun; in that egg he is born as Brahman, the progenitor of the whole world.

Brahman is born in the golden egg and is called the progenitor of the whole world.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / INDEX. / INDEX. / LAWS OF MANU.; lines 41939-42057 confidence: low

The Aryan entry includes acting like non-Aryans, having three births, lawful residence, taking roots on a journey, taking up arms, mixed Aryan/non-Aryan parentage, and witnessing; Aryavarta is indexed with boundaries.

The Aryan entry states that an Aryan 'has three births.'
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / INDEX. / LAWS OF MANU. / INDEX.; lines 45036-45215 confidence: medium

Forbidden and Srauta sacrifices are indexed with duties, restrictions, initiation as a third birth, materials, sacrificial property, and substitutes.

The index states that initiation to Srauta sacrifices is a third birth.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VIII, 412. MISCELLANEOUS RULES. 325 / IX, 2. DUTIES OF HUSBAND AND WIFE. 327 / Chapter IX. / TX, 13. DUTIES OF HUSBAND AND WIFE. 329; lines 23569-23617 confidence: medium

The husband, after conception by his wife, becomes an embryo and is born again from her; the verse explains wifehood through this birth/rebirth relation.

The verse states that the husband becomes an embryo after conception by his wife and is born again through her.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 46. / IIO-III. / INDEX. / LAWS OF MANU.; lines 43040-43216 confidence: medium

"Garbhadhana, rite of conception"; "Gatakarman, birth-rite".

The index names Garbhadhana as a rite of conception and Gatakarman as a birth-rite.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XXXVI LAWS OF MANU. / INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX; lines 2477-2578 confidence: high

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

Manu is described as son of the Aditya Vivasvat and the female of equal colour, or as offspring of Svayambhu, self-existent Brahman.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XXXVI LAWS OF MANU. / INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX; lines 2581-2680 confidence: medium

The Satapatha-Brahmana flood legend is summarized: Manu alone was saved by a fish's advice from a great flood that destroyed all created beings; he then desired offspring and undertook worship, austerities, and a Paka-yajna.

Manu's Paka-yajna and oblations produce Ida/Ila, through whom the race of Manu is generated.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 1760-1844 confidence: medium

Janamejaya finds Srutasrava's hermitage and asks for Somasrava as Purohita; Srutasrava says Somasrava is ascetic, Veda-learned, born of a she-snake, able to absolve offences except those against Mahadeva, and inclined to grant Brahmanas' requests.

Somasrava is described as born from the womb of a she-snake that had drunk Srutasrava's vital fluid, and he has notable ascetic and absolving powers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCI / SECTION CCCII / SECTION CCCIII / SECTION CCCIV; lines 56334-56407 confidence: high

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

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

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

Surya promises that Kunti will bear a son while remaining a virgin, enters her by Yoga, places himself in her womb, and does not deflower her in the flesh.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCII / SECTION CCCIII / SECTION CCCIV / SECTION CCCV; lines 56410-56484 confidence: high

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

Before conception, the promised son is specified as mighty and illustrious and as bearing Amrita-made earrings and an invulnerable celestial coat of mail.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCIII / SECTION CCCIV / SECTION CCCV / SECTION CCCVI; lines 56487-56548 confidence: high

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

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

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

The passage states that the Sun begot Karna on Kunti and that this was a secret while he was reared among the Sutas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCV / SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII; lines 56607-56686 confidence: high

Karna repeatedly offers other gifts, explains that his mail was born with his body and his earrings arose from Amrita, and says these make him unslayable; losing them would make him vulnerable.

Karna says the coat of mail was born with his body, the earrings arose from Amrita, and together they make him unslayable.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI / SECTION CCLXXII; lines 53486-53528 confidence: medium

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

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

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

The Lord is born from Aditi after a thousand-year superhuman conception and appears as a dwarf with sacred/ascetic markers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI; lines 53450-53483 confidence: high

Draupadi is Drupada's daughter, "issued from the sacrificial altar," not begotten of flesh, blessed, and Pandu's daughter-in-law.

Draupadi is said to have issued from the sacrificial altar and not to have been begotten of flesh.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXI / SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV; lines 53624-53660 confidence: high

Brahma says the enemy cannot be conquered by gods or Asuras, his death is near, a four-headed God has been incarnate for the object, and Vishnu will achieve it.

Brahma commands Sakra and the celestials to be born on earth and create heroic allies of Vishnu for the stated object.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXI / SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV; lines 53624-53660 confidence: high

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

Principal celestials beget sons upon the wives of leading monkeys and bears, and the sons equal their sires in strength and fame.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXVIII / SECTION CCLXXXIX / SECTION CCLXL / SECTION CCLXLI; lines 55213-55299 confidence: high

Aswapati, king of the Madras, is described as virtuous, pious, devoted to Brahmanas and sacrifices, a giver, beloved by his people, truthful, restrained, and childless in old age.

Aswapati lacks issue, performs extended vows and fire oblations for offspring, and receives a divine promise of a daughter.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXVIII / SECTION CCLXXXIX / SECTION CCLXL / SECTION CCLXLI; lines 55213-55299 confidence: high

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

The goddess announces a daughter of great energy; the child is born after the boon and is named Savitri because the goddess bestowed her through oblations.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIII / SECTION CCXIV / SECTION CCXV / SECTION CCXVI; lines 49196-49243 confidence: medium

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

Angiras asks Agni to make him his first child, and Vrihaspati is described as the first son of Angiras by Agni.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 20277-20338 confidence: medium

Chitravahana recounts that Prabhanjana, a childless king of his race, performed severe ascetic penances and pleased Mahadeva, who granted that each descendant should have one child only; Chitravahana says he has only a daughter, regards her as his son, and has made her a Putrika.

Chitravahana says Prabhanjana obtained from Mahadeva a boon that each descendant in the royal line would have one child only, establishing the lineage condition behind Chitrangada's Putrika status.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIX / SECTION CCXX / SECTION CCXXI / SECTION CCXXII; lines 49527-49559 confidence: medium

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

The passage introduces Kartikeya's birth and identifies him as son of the Adbhuta fire, begotten of the wives of the Brahmarshis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL; lines 51758-51839 confidence: medium

The Danavas say Duryodhana was obtained by ascetic austerities from Maheswara; his upper body is made of Vajras and invulnerable to weapons, and his lower body was made of flowers by the goddess, wife of Mahadeva; they call him celestial, not human.

Duryodhana is said to have been obtained by austerities from Maheswara and to possess a body created by Maheswara and the goddess, making him celestial rather than human.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX; lines 49334-49376 confidence: medium

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

Uktha undertakes penance for a pious son, and an invocation with hymns and five sacred fires is followed by the arising of a bright celestial being.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX / SECTION CCXX; lines 49379-49453 confidence: medium

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

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

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

The passage traces fire beings through spouses, sons, river mothers, Brahma, Atri, and Angiras.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 20702-20785 confidence: medium

“Subhadra, the favourite sister of Kesava, gave birth to an illustrious son,” compared to Puloma's daughter bringing forth Jayanta.

Subhadra gives birth to an illustrious son, and the passage compares this to Puloma's daughter, queen of heaven, bringing forth Jayanta.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 20786-20842 confidence: medium

Abhimanyu is born to Subhadra by Dhananjaya, named for fearlessness and wrath, compared to sacrificial fire from sami wood, and Yudhishthira gives Brahmanas ten thousand cows and gold coins.

Abhimanyu's birth is framed by a sacrificial fire comparison, gifts to Brahmanas, infancy rites by Krishna, auspicious traits, and heroic destiny.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 49562-49638 confidence: high

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

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

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

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

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

Skanda's birth is accompanied by frightening phenomena, cosmic radiance, earth-rumbling, and later fear of his extraordinary power.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI; lines 49821-49863 confidence: medium

When the gods forsake him, Sakra hurls the thunderbolt at Skanda; it pierces Skanda's right side and passes through his body.

After the thunderbolt pierces Skanda's side, a youth arises from Skanda's body and is said to be born because of the piercing.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII; lines 49866-49898 confidence: medium

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

The passage says male children came into being when Skanda was struck by a thunderbolt and female children of great strength were also born to him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII; lines 49866-49898 confidence: medium

Those desiring sons worship Rudra in the form of the Fire-god and Uma in the form of Swaha and are blessed with sons.

People desiring sons worship Rudra as Fire-god and Uma as Swaha and are thereby blessed with sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 49901-49983 confidence: high

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

Skanda is addressed as born of the golden egg and later explained as born through Rudra, the Fire-god, Swaha, and six wives of the Rishis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50184-50250 confidence: high

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

Brahma says Rudra with Agni and Uma with Swaha combined to make Mahasena invincible, and identifies Mahadeva as Mahasena’s father.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50184-50250 confidence: high

Rudra’s semen is cast into Uma, thrown back on the hill, and distributed in portions; Mujika and Minjika and fierce flesh-eating followers are produced from it.

Rudra’s semen, after being cast into Uma and thrown upon the hill, produces the twins Mujika and Minjika and fierce followers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50405-50468 confidence: medium

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

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

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

Guha/Skanda is said to have appeared as the son of Ganga, Swaha, Mahi, or Krittika, and the closing sentence refers to the story of Skanda's birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 10941-11015 confidence: medium

After the earth was deprived of Kshatriyas, Kshatriya women had offspring by Veda-skilled Brahmanas; the passage states such sons belong to the mother's husband, the unions were motivated by virtue, and the Kshatriya race was revived.

The Kshatriya women approach Brahmanas from motives of virtue rather than lust, and the resulting sons restore the Kshatriya race.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 11017-11067 confidence: medium

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

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

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

Vyasa is born to Satyavati and Parasara on a river island under exceptional circumstances involving a rishi's boons, retained virginity after childbirth, and immediate departure with his father; he becomes a powerful ascetic and divider of the Vedas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 11158-11201 confidence: high

Vyasa says he will act at Satyavati's command with virtue as motive and will give his brother children "like unto Mitra and Varuna."

Vyasa frames the begetting of children as conformable to religion; Satyavati seeks heirs for a kingless realm and asks the princess to restore the Bharata line by bearing a child who will carry the hereditary kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 11204-11278 confidence: medium

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

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

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

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

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

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

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

The passage describes gourd divisions placed in clarified-butter vessels with nurses, followed after a long time by the birth of sixty thousand sons through Rudra's favour.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 15263-15346 confidence: medium

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

Bhima says Kunti brought forth sons by Dharma, Indra, and Maruta while lamenting her present suffering.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIV / SECTION CLXV / SECTION CLXVI / SECTION CLXVII; lines 16326-16365 confidence: high

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

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

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

Agni promises that a son named Kapataroman will spring from the king's flank.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIX / SECTION CC / SECTION CCI / SECTION CCII; lines 47847-47929 confidence: high

A radiant lotus springs from Vishnu's navel; Brahma springs from the lotus; Vishnu is described adorned and shining while lying on the serpent hood-bed.

A radiant lotus springs from Vishnu's navel, and Brahma springs from that lotus.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLV / SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII; lines 18769-18835 confidence: medium

Yudhishthira cites an ascetic's daughter born of a tree who married ten Prachetas brothers; he also says obedience to the mother is meritorious and that Kunti commanded the brothers to share Draupadi as they would alms.

One cited precedent is an ascetic's daughter born of a tree who married ten ascetically exalted brothers named Prachetas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 18882-18965 confidence: high

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

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

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

Sakra proposes creating a person from a portion of his energy, and Arjuna is later identified as a portion of Sakra; Narayana's hairs similarly become Valadeva and Krishna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 18967-19011 confidence: high

Vyasa says celestial Sri underwent severe ascetic penances, was born as Drupada's daughter during his grand sacrifice for the sake of the Pandavas, and was created for this purpose by the self-create.

Vyasa says celestial Sri took birth as Drupada's daughter in the course of Drupada's grand sacrifice for the sake of the Pandavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 16368-16442 confidence: high

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

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

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

Drupada seeks and obtains agreement for a fire-aided sacrifice by which he is to receive offspring, specifically a son capable of killing Drona.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX; lines 16529-16589 confidence: high

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

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

A voice of an invisible spirit in the skies declares the prince born for Drona's destruction and for the relief and fame of the Panchalas.

Disembodied voices announce the future destructive roles of both the prince and the girl immediately after their births.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX; lines 16529-16589 confidence: high

A daughter called Panchali arises from the center of the sacrificial platform and is described as dark, lotus-eyed, blue-haired, fragrant, and exceptionally beautiful.

The daughter is born from the sacrificial platform and an incorporeal voice says she will cause the destruction of many Kshatriyas and bring danger to the Kauravas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 17113-17172 confidence: medium

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

Tapati, daughter of Vivaswat, bears Kuru to Samvarana; Arjuna’s epithet Tapatya is explained through descent from this line.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 17643-17702 confidence: medium

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

Aurva says he heard the cries while unborn in his mother's thigh, and that his mother held him in one of her thighs when the Bhrigu women had no protector.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 45462-45545 confidence: medium

The addressees are said to possess knowledge, strength, and celestial vigour, to have come from another world and taken birth for the extermination of the wicked and the purposes of the gods, and to be destined for the supreme region.

The addressed group is said to have come from another world, taken birth in this one, and to act for the gods' purposes and the extermination of the wicked.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVIII / SECTION CLXXIX; lines 17403-17482 confidence: medium

Kalmashapada promises to worship Brahmanas and asks Vasishtha for a desirable son so that the Ikshvaku race may be perpetuated.

Kalmashapada asks Vasishtha for a desirable son to perpetuate the Ikshvaku race.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVIII / SECTION CLXXIX; lines 17484-17510 confidence: medium

After the king enters his capital, the queen, at the king's command, approaches Vasishtha; the Rishi makes a covenant with her and unites with her according to the high ordinance.

The queen approaches Vasishtha at the king's command; Vasishtha makes a covenant with her, unites with her according to ordinance, and she conceives.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVIII / SECTION CLXXIX; lines 17484-17510 confidence: medium

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

The queen carries the embryo for a long time, opens her womb with a stone when birth does not occur, and Asmaka is born in the twelfth year.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI; lines 17584-17640 confidence: high

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

Aurva is hidden in his mother's thigh for a hundred years, receives the Vedas in the womb, and is born by tearing open the thigh.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV; lines 17762-17822 confidence: high

The Brahmani curses Kalmashapada: he will die if he approaches his wife in season; his wife will bear a son by Vasishtha, whose children he has devoured, and that child will perpetuate his race.

The Brahmani declares that the queen will bear a son by Vasishtha who will perpetuate Kalmashapada's race; the king later appoints Vasishtha for that purpose.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 17865-17914 confidence: high

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

Draupadi is said to have risen from the sacrificial altar, and Dhrishtadyumna is said to have been born armed from blazing fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII; lines 46182-46266 confidence: high

Self-controlled Brahmanas obtain reward; when virtue and morality decrease and sin increases, the Deity creates himself in new forms and takes human birth in virtuous families to restore tranquillity by exterminating evils, including Daityas and Rakshasas.

The Deity says that when morality decreases and sin increases, he creates himself in new forms, takes birth in virtuous families, assumes a human body, and restores tranquillity by exterminating evils.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46510-46553 confidence: medium

Commissioned by Time, Kalki takes birth as a Brahmana in Sambhala in an auspicious Brahmana family; he glorifies Vishnu and possesses great energy, intelligence, and prowess.

Kalki is born in an auspicious Brahmana family, commissioned by Time, glorifies Vishnu, is king of kings, and restores order and peace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 11322-11372 confidence: medium

Mandavya learns the act occurred in childhood, says such child acts should not be counted as sin, calls the punishment disproportionate, curses the god of justice to be born among men in the Sudra order, and establishes an age boundary for sin.

Mandavya curses the god of justice to be born among men in the Sudra order, and the narrative states that the god is born as Vidura.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 11436-11478 confidence: medium

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

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

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

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

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

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

The hind is described as formerly a daughter of the gods; Brahma had said she would be a hind until she bore a saint, and Rishyasringa is born from her.

The hind is said to have been a daughter of the gods placed in hind form by Brahma's pronouncement until she gives birth to a saint and is freed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 11481-11557 confidence: high

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

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

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

Karna is born immediately and is described as endowed with natural armour, earrings, strength, fortune, and celestial beauty.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 11481-11557 confidence: high

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

The Sun is the celestial begetter and Pritha/Kunti is the mother of Karna, who becomes a renowned warrior.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 11481-11557 confidence: medium

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

After Karna's birth, the Sun grants Pritha her maidenhood and ascends to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 11734-11795 confidence: high

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

Gandhari's respectful care for the hungry and fatigued Dwaipayana leads directly to his granting her requested boon for one hundred sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 11734-11795 confidence: high

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

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

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

A hard mass from Gandhari's womb is cooled with water, divided into one hundred and one thumb-sized parts, placed in pots of clarified butter, and becomes the source of Duryodhana's birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 11734-11795 confidence: medium

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

Pandu's five sons by Kunti and Madri are said to be begotten by celestials for the perpetuation of the Kuru line, despite Janamejaya's mention of Pandu's curse.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 11734-11795 confidence: medium

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

Gandhari hears that Kunti has borne a radiant son; this news precipitates her grief, impatience, and violent action against her own womb.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 39710-39761 confidence: high

After the marriage, Bhrigu visits Richika and Satyavati; the couple honors him, and Bhrigu offers Satyavati a boon, whereupon she asks that sons be born to herself and her mother; he grants it.

Bhrigu grants Satyavati's request for sons and prescribes ritual baths, tree embraces, and consecrated food to bring about male children.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 39710-39761 confidence: high

The two women interchange both the pots and the trees; Bhrigu later returns, knowing by divine knowledge what happened, and tells Satyavati that she took the wrong food and embraced the wrong tree because her mother deluded her.

The women interchange the prepared food and trees, after which Bhrigu declares altered caste-character destinies for their sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 11837-11885 confidence: high

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

The passage explains birth through a ball of flesh divided by a Rishi, sprinkled with water, and placed in clarified-butter pots; an excess portion is assigned to become Duhsala.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 11837-11885 confidence: medium

Gandhari wishes for a daughter beyond the hundred sons, considers the benefit of daughter's sons for her husband, and invokes austerities, charity, homa, and service as fruit for that birth.

Gandhari desires a daughter beyond the promised sons and invokes prior austerities, charity, homa, and service; Vyasa then states that the excess portion will develop into the daughter as desired.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXIX / SECTION CXX / SECTION CXXI / SECTION CXXII; lines 12340-12411 confidence: high

Madayanti, wife of Saudasa, is said to have gone to Rishi Vasishtha at her husband's command to raise offspring and to have obtained a son named Asmaka.

Madayanti obtains Asmaka through Vasishtha at Saudasa's command; Pandu invokes the Kuru race begotten by Krishna-Dwaipayana and asks Kunti to raise offspring through a high-ascetic Brahmana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXIX / SECTION CXX / SECTION CXXI / SECTION CXXII; lines 12413-12448 confidence: medium

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

Kunti can summon a celestial so that she and Pandu may have good children, and Pandu expects a morally exceptional son from the god of justice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 42267-42340 confidence: high

Hanuman recounts that Rama, son of Dasaratha and Vishnu in human shape, lived in Dandaka forest with his queen and brother, and that Ravana carried away Rama’s queen through Maricha, who assumed a gem-like golden-spotted deer form.

Rama is described as Vishnu’s self in the shape of a human being who took birth in the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 39970-40049 confidence: high

A daughter of a king is said to have arisen from beneath the altar during sacrificial rites, to have been accustomed to happiness, and now to endure miserable life in the wood.

The daughter of a king is said to have arisen from beneath the altar during the pomp of sacrificial rites.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 12137-12208 confidence: medium

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

Pandu fears that sonlessness blocks heaven and endangers his ancestors, asks about children begotten upon his wives by a precedent like his own begetting by an eminent Rishi, and receives a prophecy of sinless, fortunate, godlike progeny.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 12210-12252 confidence: medium

Pandu recounts the daughter of Saradandayana, appointed by her lord to raise offspring; at her monthly season she bathes, goes out at night, waits where four roads meet, and solicits a Brahmana crowned with ascetic success.

In the cited precedent, offspring are solicited from an ascetically successful Brahmana, and the Punsavana sacrifice with fire libations precedes the birth of three sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVIII / SECTION CXIX / SECTION CXX / SECTION CXXI; lines 12255-12337 confidence: high

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

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

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

Kunti asks Pandu to beget offspring upon her like Vyushitaswa by exercising the ascetic power he possesses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXX / SECTION CXXI / SECTION CXXII / SECTION CXXIII; lines 12451-12536 confidence: high

Kunti summons the eternal god of justice by sacrifices and Durvasa's formula; the god arrives and asks what she wants, and she requests offspring.

Kunti obtains sons by invoking deities through ritual formulae, and Indra promises another son after vows and austerities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXX / SECTION CXXI / SECTION CXXII / SECTION CXXIII; lines 12538-12622 confidence: high

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

Kunti invokes Sakra, Sakra begets Arjuna, and a disembodied voice immediately proclaims the child's extraordinary destiny.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXX / SECTION CXXI / SECTION CXXII / SECTION CXXIII; lines 12538-12622 confidence: high

Kunti hears the words; ascetics on the mountain of a hundred peaks and celestials with Indra rejoice; invisible drums sound, shouts arise, flowers fall, and celestial tribes offer adoration to Arjuna.

After the birth prophecy, celestials, rishis, Gandharvas, Apsaras, Nagas, and other beings assemble with drums, flowers, dance, song, and praise.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 12625-12710 confidence: high

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

Madri obtains children by invoking the twin Aswins, and the passage later states that all five sons of Pandu were begotten by celestials and endowed with exceptional qualities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 12625-12710 confidence: medium

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

Kunti grants Madri a single use of the invocation formula, which produces divine-born twins; Kunti later refuses another use because of rivalry and fear of being surpassed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 12791-12869 confidence: high

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

Pandu's sons are individually identified as begotten by Dharma, Vayu, Indra, and the twin Aswins, and are presented as heirs who continue the line.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 40502-40513 confidence: low

Yudhishthira addresses a great Brahmana and asks how Mandhata, son of Yuvanaswa, was born.

The passage repeatedly frames Mandhata's birth as a topic requiring narration, while describing him as an exceptionally powerful and celebrated monarch.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 40515-40598 confidence: high

At Bhrigu’s hermitage, a rite has been performed for Saudyumni’s son; a large jar of hymn-consecrated water is placed on the altar so that Saudyumni’s wife may drink it and bear a god-like son.

Water consecrated by hymns and infused with ritual power is explicitly prepared so that a god-like son will be born.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 40515-40598 confidence: high

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

After drinking the birth-water, the king is told he must bring forth the son from his own body; the son later pierces the king’s left side and emerges while the king survives.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 40599-40618 confidence: medium

Lomasa says that, in response to the listener’s request, he has narrated Mandhata’s great life and extraordinary birth.

Lomasa says he has narrated the way Mandhata was born, described as a birth of an extraordinary kind.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIV / SECTION CXXV / SECTION CXXVI / SECTION CXXVII; lines 40621-40679 confidence: medium

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

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

Lomasa introduces Somaka as a virtuous king with one hundred wives who long remained sonless until one son, Jantu, was born in his old age; the mothers surround and indulge the child.

Somaka, a king with one son, fears the vulnerability of a single heir and seeks a ceremony to produce one hundred sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIX / SECTION CXXX / SECTION CXXXI / SECTION CXXXII; lines 40947-41012 confidence: high

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

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

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

Kahoda curses the child while still in the womb to be crooked in eight parts, and the child is born crooked and known as Ashtavakra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 40682-40737 confidence: high

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

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

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

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

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

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

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

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

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

Aswatthaman neighs like a celestial horse at birth, and an invisible being in the skies declares the name that corresponds to the sound.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXX / SECTION CXXXI / SECTION CXXXII / SECTION CXXXIII; lines 13384-13472 confidence: medium

Drona says he married Kripi, described as intelligent, observant of rigid vows, and engaged in Agnihotra, sacrifices, and austerities.

Drona marries partly from desire for offspring, and Kripi gives birth to Aswatthaman, described as of great prowess and equal in splendour to the Sun.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV / SECTION CXXXV; lines 41255-41322 confidence: medium

Lomasa names Samanga/Madhuvila and Kardamila, says Indra was freed from sin there after slaying Vritra, identifies Mainaka's sinking at Vinasana, and recalls Aditi's food for obtaining sons.

Aditi is said to have cooked celebrated food for obtaining sons, presided over by the Supreme Being.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV / SECTION CXXXV; lines 41324-41394 confidence: medium

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

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

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

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

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

Karna is described as sunlike, bearing auspicious marks, and born with natural mail and ear-rings; Kunti recognizes him as her son by these signs, while Duryodhana argues that heroic origins may be obscure or extraordinary.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 14277-14291 confidence: medium

Drupada is convinced he cannot, by Kshatriya might alone, defeat Drona, being inferior in Brahma power, and he wanders the earth to find means of obtaining a son who would subjugate his Brahmana foe.

Drupada wanders the whole earth seeking means to obtain a son who would subjugate his Brahmana foe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION II / SECTION III / SECTION IV / SECTION V; lines 2359-2444 confidence: high

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

Bhrigu is produced by the self-existing Brahma from the fire at Varuna’s sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 2447-2486 confidence: high

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

Chyavana drops from the womb during the abduction, shines like the sun, and his splendour is said to rescue Pauloma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30139-30223 confidence: high

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

Brahma springs from Krishna's lotus-like navel, and Sambhu springs from Krishna's forehead to perform Krishna's work.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30309-30388 confidence: medium

Draupadi says she is afflicted, born in a great race and extraordinary way, wife of the Pandavas and daughter-in-law of Pandu, and that she was seized by the hair before the Pandavas.

Draupadi states she was born in a great race, came into the world in an extraordinary way, and is connected by marriage to the Pandavas and Pandu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION L / SECTION LI / SECTION LII / SECTION LIII; lines 33889-33959 confidence: medium

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

Bhima is childless and seeks issue; after he and his queen honor Damana, the rishi grants them a daughter and three sons as a boon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 5495-5574 confidence: high

“Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.”

Brahman states that a Brahmana born from a marriage between Jaratkaru and a wife named Jaratkaru will relieve the snakes; the mother identifies Astika as the child born for that purpose.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 6097-6170 confidence: high

The history is called Jaya; it should be heard by those desiring victory, may help a king subdue the world, is called a mighty propitiation and sacrifice, and is said to help a young monarch and queen beget a throne-occupying child.

A young monarch hearing the history with his queen is said to beget a heroic son or a daughter who will occupy a throne.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 6172-6213 confidence: medium

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

Kartikeya is said to have sprung from the union of the goddess Parvati with Mahadeva and to have been reared by many mothers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVII / SECTION LVIII / SECTION LIX / SECTION LX; lines 5900-5957 confidence: high

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

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

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

A life-endued mountain begets twin children on a river, and the river gives the twins to Vasu after he frees her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6398-6463 confidence: high

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

The passage records Vyasa's same-day island birth, Bhishma's birth through Ganga and Santanu with Vasu origin, Vidura as Dharma's cursed birth, the Suta's birth through Surya, and Vishnu's birth through Devaki and Vasudeva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6465-6512 confidence: high

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

The passage presents several births outside ordinary childbirth: Drona from a pot, Kripi and Kripa from reeds, Dhrishtadyumna from sacrificial fire, and Draupadi from a sacrificial altar.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6465-6512 confidence: high

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

Dhrishtadyumna is born from sacrificial fire and Draupadi from the sacrificial altar.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6465-6512 confidence: high

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

The Pandavas are explicitly linked to divine birth sources: Dharma/Yama, Marut, Indra, and the twin Aswins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6465-6512 confidence: high

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

Dhrishtadyumna is born from sacrificial fire with bow in hand and for the destruction of Drona.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 6599-6642 confidence: high

Brahman commands the gods: "To ease the Earth of her burden, go ye and have your births in her according to your respective parts and seek ye strife" with the Asuras already born there.

Brahman orders gods, Gandharvas, and Apsaras to be born among humans or on Earth according to their respective parts, and the gods accept this descent into birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 6599-6642 confidence: high

The gods go to Narayana at Vaikunth; he is described with discus, mace, purple clothing, lotus on the navel, and auspicious whirl on the breast.

Indra asks Narayana to be incarnate, and Hari agrees with the reply, "Let it be."
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 6645-6723 confidence: high

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

The passage states that the dwellers in heaven became incarnate on earth, took births in sage and royal-sage lineages, and did so to destroy Asuras and benefit the three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 6725-6758 confidence: high

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

The passage organizes many classes of beings by named progenitors and repeatedly frames them as sons, daughters, or beings born from those progenitors.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6761-6845 confidence: high

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

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

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

Kumara/Kartikeya is the son of Agni, born in a forest of reeds, and reared by Krittika and others.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6761-6845 confidence: medium

Tvashtri, in the form of a mare, becomes wife of Savitri and gives birth in the skies to the twin Aswins; Aditi’s twelve sons include Indra and youngest Vishnu, upon whom the worlds depend.

Tvashtri, in the form of a mare, becomes wife of Savitri and gives birth in the skies to the twin Aswins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6847-6930 confidence: high

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

Bhrigu emerges from Brahman's breast and Aurva emerges from Arushi's thigh; Chyavana is also described as emerging from the womb in anger.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 6933-6942 confidence: medium

Janamejaya asks to hear in detail about the birth among men of gods, Danavas, Gandharvas, Rakshasas, lions, tigers, other animals, snakes, birds, and all creatures.

The passage centers on a requested account of the birth among men of gods and other nonhuman beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 6944-7027 confidence: high

“I shall first tell thee all about those celestials and Danavas that were born among men”

The narrator announces celestials and Danavas born among men, and the catalogue repeatedly states that Danavas, Asuras, and a Graha become earthly rulers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7028-7108 confidence: medium

Danavas and Asuras, including the Krodhavasa class, are listed as born on earth as named kings such as Vrihat, Parvatiya, Suryaksha, Darada, and many others.

The passage repeatedly says that Asuras, Danavas, and other nonhuman beings were born on earth as kings and rulers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7028-7108 confidence: high

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

Drona is explicitly said to be not born of any woman and to have sprung from a portion of Vrihaspati.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7028-7108 confidence: high

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

Aswatthaman is born from united divine portions, the Vasus are born through Ganga and Santanu, and other figures are born from celestial groups or personified powers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7028-7108 confidence: medium

Because of Vasishtha's curse and Indra's command, the eight Vasus are born of Ganga by Santanu; Bhishma is the youngest and is praised as learned and skilled with weapons.

The eight Vasus are born on earth because of Vasishtha's curse and Indra's command.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7110-7180 confidence: high

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

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

Dhrishtadyumna is identified as a portion of Agni; Sikhandin, formerly female, as an incarnation of a Rakshasa; and Draupadi's sons as the celestials known as the Viswas, with names recited.

Dhrishtadyumna is identified as a mighty car-warrior and a portion of Agni.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7182-7264 confidence: high

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

Durvasa gives Pritha a mantra to summon celestials and obtain children; she summons Surya, conceives, and bears a child with natural armor and earrings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 7628-7674 confidence: medium

Sakra commands the god of the wind to accompany Menaka before the Rishi; Menaka enters Viswamitra's retreat, salutes him, sports before him, and Marut removes her moon-white garments.

After the divine-coordinated encounter, Viswamitra and Menaka spend a long time together and beget Sakuntala, who is born on the bank of the Malini near Himavat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 35199-35220 confidence: medium

The mole is faintly visible under dust, compared to the moon in clouds and a cloud-covered lunar crescent, and is said to have been placed by the Creator as a sign of prosperity and wealth.

The mole is said to be present from birth and placed by the Creator as an indication of prosperity and wealth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 7521-7570 confidence: medium

“I am the daughter of the virtuous, wise, high-souled, and illustrious ascetic Kanwa.”

Dushmanta questions how Sakuntala could be the daughter of the rigid-vowed ascetic Kanwa, and Sakuntala begins to recount the circumstances of her birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 7895-7942 confidence: medium

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

The child is said to have been borne for three full years, to have a sky-borne prophecy of performing a hundred horse-sacrifices, and to be unusually grown and strong.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 7895-7942 confidence: medium

Sakuntala lists Urvasi, Purvachitti, Sahajanya, Menaka, Viswachi, and Ghritachi as the six foremost Apsaras and says Menaka is first among them and born of Brahman.

Sakuntala says she was born from the heavenly Apsara Menaka and Viswamitra in a valley of Himavat and then cast away by her mother.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 8065-8120 confidence: high

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

Daksha is said to be source of all creatures, and Manu is said to be progenitor of all human beings called Manavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 8065-8120 confidence: high

Pururavas is born of Ila, who is said to be both mother and father; Pururavas rules thirteen islands of the sea and has superhuman companions.

Pururavas is born of Ila, and Ila is stated to be both his mother and father.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 8278-8360 confidence: medium

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

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

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

Bathing at Yoni is said to lead to rebirth as the son of a goddess, and Devika is said to be where Brahmanas first sprang into existence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 8795-8878 confidence: medium

After a thousand years, Sarmishtha attains puberty, sees that her season has arrived, laments not having chosen a husband, and resolves that the monarch should give her a son.

Sarmishtha argues that Yayati is also her master and lord through Devayani, asks to become a mother by him, and later bears his son, who is described with celestial splendor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 28787-28836 confidence: high

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

Drupada performs a sacrifice and obtains Dhrishtadyumna and Krishna from the sacrificial fire/platform; Dhrishtadyumna is born armed and described as celestial in origin.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 28787-28836 confidence: high

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

Drupada performs a sacrifice specifically to obtain a son who should slay Drona, and Drona says Dhrishtadyumna is widely known as born for that purpose.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 28839-28926 confidence: high

Sanjaya says the hostility is inevitable because of Dhritarashtra's mistaken action and will bring about the wholesale destruction of the whole world.

The passage links Draupadi's fire-born and celestial status, her humiliation in court, and warnings that this act will bring destruction upon the Bharatas or even the whole world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36798-36868 confidence: low

The asylum of Aditya is linked with worship of the god of light and reaching his region; Soma's tirtha grants Soma's region; at Dadhicha's tirtha Angiras was born, and bathing grants horse-sacrifice merit and residence in Saraswati's legion.

Angiras is said to have been born at the tirtha of Dadhicha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 37699-37740 confidence: medium

The sacred asylum of Muni Visravas is said to have stood there, and Kuvera, lord of treasures, is said to have been born there.

Kuvera, lord of treasures, is said to have been born at the sacred asylum of the Muni Visravas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 9795-9878 confidence: medium

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

After Bharata's nine sons are slain and procreation is described as vain, Bharata performs a great sacrifice and obtains Bhumanyu through Bharadwaja's grace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 10023-10106 confidence: high

Satyavati seeks to perpetuate Dushmanta’s dynasty, summons Dwaipayana, and asks him to beget virtuous children for childless Vichitravirya; he begets Dhritarashtra, Pandu, and Vidura.

Satyavati asks Dwaipayana to beget children for childless Vichitravirya, producing Dhritarashtra, Pandu, and Vidura; Pandu later seeks offspring through Kunti because of his childlessness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 10023-10106 confidence: high

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

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

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

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

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

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

Brahman curses Mahabhisha for forgetting himself at the sight of Ganga, saying he will be reborn on earth, Ganga will also be born among humans and injure him, and his release will come when his wrath is provoked.

Brahman curses Mahabhisha to be reborn on earth, and the Vasus report that Vasishtha cursed them to be born among men.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 10128-10187 confidence: high

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

The Vasus ask Ganga to become human and bear them as her children, and they name Santanu as the earthly father.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 10128-10187 confidence: high

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

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

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

Agastya creates a woman from beautiful parts of creatures and she is then born in the Vidarbha royal line.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 10190-10268 confidence: medium

The celestial damsel disappears. Pratipa and his wife practice austerities for offspring; in old age a son is born, identified as Mahabhisha and called Santanu.

Pratipa and his wife perform austerities from desire for offspring; Santanu is then born in their old age and later installed on the throne.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 10271-10328 confidence: high

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

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

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

The Vasus are condemned to birth among humans; Dyu alone must remain on earth and is identified with the child of Santanu and Ganga later named Gangeya and Devavrata.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 38319-38404 confidence: high

Lopamudra asks Agastya for a child; Agastya offers alternative numbers and qualities of sons, and Lopamudra chooses one good learned son equal to a thousand.

Lopamudra is offered different numbers and qualities of sons and chooses one good and learned son equal to a thousand.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 38319-38404 confidence: high

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

The foetus grows for seven years, and Dridhasyu is born blazing in splendour and as if repeating sacred learning.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 38406-38480 confidence: high

Lomasa states that Vishnu took birth as Dasaratha’s son to destroy Ravana; Rama of Bhrigu’s line comes to Ayodhya with the celestial bow to test Dasaratha’s son.

Vishnu is said to take birth as Dasaratha’s son for the destruction of Ravana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVII / SECTION XCVIII / SECTION XCIX / SECTION C; lines 10429-10508 confidence: medium

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

Devavrata is identified as Santanu's son, a Vasu born of Ganga, and is associated with celestial weaponry and illusion.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVII / SECTION XCVIII / SECTION XCIX / SECTION C; lines 10570-10653 confidence: medium

Santanu says the birth or begetting of a son exceeds fire sacrifices and Vedic knowledge in religious merit, leads to heaven, and is necessary because Devavrata might be slain in battle.

Santanu states that the birth or begetting of a son has superior religious merit and leads to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 2900-2932 confidence: medium

The mother of the snakes curses the snakes, saying Agni will burn them all in Janamejaya's sacrifice; the chief of the snakes marries his sister to the Rishi to neutralize the curse.

The chief of the snakes marries his sister to the Rishi to neutralize the curse, and Astika is born from that union.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2935-2986 confidence: high

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

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

Kasyapa offers each wife a boon. Kadru asks for a thousand snake sons of equal splendour; Vinata asks for two sons surpassing Kadru's thousand in strength, energy, body size, and prowess. Kasyapa grants the boons, tells them to bear the embryos carefully, and goes to the forest.

Kasyapa grants Kadru and Vinata boons determining the number and qualities of their future sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 23633-23704 confidence: medium

Vrihadratha’s youth passes without a son to continue his line, even after auspicious rites, homas, and sacrifices performed for offspring.

Vrihadratha lacks a son despite rites and sacrifices, then worships Chanda-kausika with gifts; the pleased rishi invites him to request a boon while the king laments his childlessness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 23706-23762 confidence: high

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

The Muni consecrates a mango with mantras and gives it to the king as the means of obtaining offspring; the two queens conceive after eating the divided fruit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 2989-3021 confidence: medium

Sauti says the two sisters saw the divine steed Uchchaihsravas, worshipped by the gods, which arose during the churning of the Ocean for nectar.

Uchchaihsravas, a divine and auspicious steed, is said to have arisen or sprung at the churning of the Ocean for nectar.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 25694-25763 confidence: high

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

The Chedi king cites Darada as rending the earth at birth and Karna as born with celestial ear-rings and a radiant coat of mail.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 33425-33505 confidence: medium

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

Indra says Nara and Narayana, identified with Hrishikesa and Dhananjaya, have been born on earth for a certain purpose and to lighten earth's burden.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 4996-5090 confidence: high

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

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

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

Vasuki describes his sister's bestowal as having a specific purpose for the welfare of the snakes, and the resulting child is described with exceptional splendour and virtues.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 3024-3119 confidence: medium

After renewed churning, the Moon, Lakshmi dressed in white, Soma, the White Steed, Kaustubha, and Dhanwantari with a white vessel of nectar emerge; the Asuras cry that the nectar is theirs.

Renewed churning brings forth the Moon, Lakshmi, Soma, the White Steed, Kaustubha, Dhanwantari, and Airavata from the Ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 3335-3421 confidence: high

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

Garuda bursts from the egg without maternal help and immediately displays extraordinary splendour and power.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 31716-31801 confidence: low

Yudhishthira says God gives the fruits of virtue, that virtue and vice cannot be fruitless, and that Krishna’s and Dhrishtadyumna’s births are proofs; acts remain mysterious even to gods.

Yudhishthira asks Krishna to remember the circumstances of her own birth and of Dhrishtadyumna's birth as among the best proofs of the fruits of virtue.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 3901-3989 confidence: high

Kasyapa, lord of creation, performs a sacrifice from desire of offspring, assisted by Rishis, gods, and Gandharvas; Indra, the Valakhilyas, and other deities are appointed to bring fuel.

Aruna and Garuda are born after Kasyapa's sacrifice for offspring and the Valakhilyas' ascetic sacrificial action are redirected toward Vinata's sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 25171-25253 confidence: high

Narayana is described as having commanded the celestials to be born on earth, slay one another, and return to heaven; he is also described as having taken birth in the Yadu and Andhaka-Vrishni line.

The passage states that Narayana/Hari took birth in the Yadu and Andhaka-Vrishni line and is living in the world in human form; Bhishma identifies Krishna as foremost.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 4388-4430 confidence: medium

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

Brahman foretells that Astika will be born from the Rishi Jaratkaru and Vasuki's sister Jaratkaru and will stop the sacrifice and liberate the snakes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 4472-4554 confidence: medium

Saunaka asks how Astika was born, and Sauti begins to relate the account according to the Sastras.

Saunaka asks how Astika was born, and Sauti begins with Vasuki's attempt to give his sister to the ascetic Jaratkaru.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 546-638 confidence: high

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

The mothers accept Dharma, Vayu, Sakra, and the twin Aswins as substitutes so that lawful ordinances may be fulfilled, producing the Pandava offspring.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CCI / SECTION CCII / SECTION CCIII / FOOTNOTES; lines 59956-60108 confidence: medium

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

The passage states that Rakshasi offspring are born on the day of conception and reach youth the day they are born.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CCI / SECTION CCII / SECTION CCIII / FOOTNOTES; lines 59956-60108 confidence: medium

The passage says that, though gods, they have taken birth as men and must achieve their objects by human means rather than destroying the host by will alone.

The passage says gods have taken birth as men and must achieve their objects by human means.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CCI / SECTION CCII / SECTION CCIII / FOOTNOTES; lines 60568-60723 confidence: medium

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

The passage states that Karna's real origin was procreation by the deity of the sun.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 19312-19396 confidence: high

Yudhishthira appoints Drupada, Virata, the bull of Sini's race, Dhrishtadyumna, Dhrishtaketu, Shikhandi, and Sahadeva over seven divisions; Dhrishtadyumna, born from blazing sacrificial fire for Drona's destruction, is placed over all troops; Dhananjaya is made leader of the leaders; Janardana is chosen as Arjuna's guide and charioteer.

Dhrishtadyumna is explicitly described as springing from blazing sacrificial fire for Drona's destruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV; lines 57050-57137 confidence: high

Yudhishthira tells Dhrishtadyumna: "thou hadst, clad in mail, and armed with bow and arrows and scimitar, sprung from fire, for the destruction of Drona" and orders many allies to rush against the Pot-born.

Dhrishtadyumna is said to have sprung from fire, already armed and armored, for the destruction of Drona.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CXC / SECTION CXCI; lines 22070-22113 confidence: high

Bhishma says Drupada's queen was initially childless; Drupada worshipped Sankara/Mahadeva with severe penance for offspring and asked for a son to avenge himself upon Bhishma.

Drupada performs severe austerities to a deity for offspring and specifically asks for a son to avenge himself upon Bhishma; the child's birth follows the divine decree.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXVIII / SECTION CXC / SECTION CXCI / SECTION CXCII; lines 57910-57993 confidence: high

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

The passage states that Dhrishtadyumna was obtained by Drupada at a great sacrifice specifically for the destruction of Drona.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 15691-15738 confidence: medium

Sakra sees Diti asleep and pregnant, cuts the fetus into forty-nine parts, and the Maruts spring from those parts.

Sakra cuts Diti's fetus into forty-nine parts, from which the Maruts spring.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 48042-48065 confidence: high

"This Dhristadyumna sprang from the fire, for the destruction of Drona," clad in mail and armed with bow, arrows, and sword.

Dhrishtadyumna is said to have sprung from fire specifically for the destruction of Drona, already armored and armed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIV / SECTION CXCV / SECTION CXCVI / SECTION CXCVII; lines 58567-58635 confidence: high

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

Aswatthaman's birth is marked by a horse-like neigh that shakes the three worlds, followed by naming by an invisible being.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCV / SECTION CXCVI / SECTION CXCVII / SECTION CXCVIII; lines 58638-58723 confidence: high

The Panchala king's son says Drona's son may roar and urge the Kauravas to battle, asks why Arjuna calls him a preceptor-slayer, and states he was born from sacrificial fire as the Panchala king's son for this purpose.

The Panchala king's son says he was born from sacrificial fire for the purpose connected with slaying Drona.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59453-59531 confidence: medium

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

Narayana, described as ancient and creator of the universe, takes birth as the son of Dharma for a purpose.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59533-59586 confidence: medium

Narayana is said to walk the earth as Vasudeva; from Narayana's asceticism Nara is born; Arjuna is identified with Nara; Nara and Narayana take births in every Yuga for the world's purposes.

Nara and Narayana are said to take births in every Yuga to serve the purposes of the world, with Arjuna identified as Nara.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 16042-16092 confidence: medium

Haryyaswa says he has only two hundred of the requested steeds and asks for one son. Madhavi tells Galava of her boon of renewed maidenhood after delivery and proposes obtaining eight hundred horses from four kings while she bears four sons.

Madhavi states that a reciter of Brahma granted her the boon of becoming a maiden again after each delivery, enabling repeated royal births.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXIV / SECTION CXV / SECTION CXVI / SECTION CXVII; lines 16095-16136 confidence: medium

Galava is received hospitably by Divodasa and urges him for begetting a child. Divodasa says he had already heard of the matter, honors Galava's visit, compares his wealth in steeds to Haryyaswa's, and says he will beget only one royal son upon the maiden.

Divodasa agrees to beget one royal son upon Madhavi, and she bears him Pratardana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 18281-18355 confidence: high

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

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

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

Kunti reveals that Karna was born from her while she was a maiden and begotten by divine Surya, with extraordinary natural earrings and armor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 18494-18561 confidence: medium

Bhishma and Kali gratify Vyasa, who begets three sons; Dhritarashtra is born blind and cannot become king, while Pandu becomes king.

Bhishma and Kali solicit Vyasa, who grants their prayers and begets three sons on the wives of Bhishma's brother to continue succession.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLVIII / SECTION CXLIX / SECTION CL / SECTION CLI; lines 18790-18873 confidence: high

Arjuna/Savyasachin recommends Dhrishtadyumna and describes him as fire-hued, born through ascetic penances and sages' gratification, and issuing from the sacrificial fire-hole armed with bow, sword, armour, chariot, and steeds.

Dhrishtadyumna is said to spring into life through ascetic penances and sage-gratification, issuing armed from a sacrificial fire-hole.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXV / SECTION CXVI / SECTION CXVII / SECTION CXVIII; lines 16139-16184 confidence: medium

Narada says Madhavi, faithful to her promise, abandons prosperity, becomes a maiden again, follows Galava, and Galava goes to the city of the Bhojas to wait upon Usinara.

Madhavi becomes a maiden again before being given to Usinara and later bears Sivi, a son described with solar splendour who becomes an excellent king.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 16187-16240 confidence: medium

Viswamitra accepts Madhavi, says the horses may graze in his asylum, and Madhavi bears him a son named Ashtaka.

Viswamitra accepts Madhavi for begetting one son; Madhavi bears Ashtaka, whom Viswamitra instructs and to whom he gives the horses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 50204-50277 confidence: medium

Dhritarashtra says he fears Bhima more than Arjuna, Krishna, Satyaki, or Dhrishtadyumna, identifying Dhrishtadyumna as born of sacrificial fire.

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

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

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

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

A celestial voice at Arjuna's birth predicts his future victories, fame, recovery of kingdom, and ritual achievements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 17989-18074 confidence: high

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

Karna says Kunti bore him through Surya while a maiden and abandoned him as soon as he was born.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 511-577 confidence: medium

Durga is described as born in Yasoda's womb, linked with Narayana and Nanda, terrifier of Kansa, sister of Vasudeva, and as ascending the skies after Kansa dashed her on stone.

Durga is described as born in Yasoda's womb, sprung from Nanda's cowherd race, sister of Vasudeva, and favored with boons from Narayana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION L / SECTION LI / SECTION LII / SECTION LIII; lines 43103-43187 confidence: high

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

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

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

The speech describes Bhishma as born of Ganga, Drona as born in a water-pot, Kripa as born in heath, and Aswatthaman's lineage as not born of a woman's womb.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 43452-43500 confidence: high

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

Yuvanaswa conceives after drinking sacrificial butter, and the twin Aswins extract Mandhatri from his father's womb.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 29843-29869 confidence: high

The speaker asks the addressee to take birth in the race of Yadu for establishing righteousness, slaying the sons of Diti, and upholding the universe; he also refers to the addressee’s supreme mystery.

The speaker asks Krishna/Vasudeva to divide himself into portions and take birth among human beings in the race of Yadu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 29843-29869 confidence: medium

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

The passage describes Sankarshana, Pradyumna, and Aniruddha as arising through creation from the deity’s own self, with Brahma then created by Aniruddha from Vasudeva’s essence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 29872-29919 confidence: high

"The Lord of the Universe was solicited by me, for the good of the Universe, to take his birth among mankind in the family of Vasudeva" and "For the slaughter of the Asuras take thy birth in the world of men."

Brahma says he asked the Lord of the Universe to be born among mankind in Vasudeva's family for the good of the universe and the slaughter of Asuras, and that the Lord will take birth in a human womb.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXV / SECTION LXVI / SECTION LXVII / SECTION LXVIII; lines 12578-12613 confidence: medium

"Arjuna and Vasudeva" are described as "perfectly equal unto each other in respect of their godlike nature" and as having "taken their births of their own will."

Arjuna and Vasudeva are said to have taken their births by their own will and are described as godlike.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXV / SECTION LXVI / SECTION LXVII / SECTION LXVIII; lines 30016-30062 confidence: medium

Sanjaya says the king, hearing the sacred story, began to regard Kesava and the sons of Pandu highly; Bhishma says the king has heard of Kesava and Nara and of the purpose for which Nara and Narayana took births among humans.

Bhishma says Nara and Narayana have taken births among humans and explains their invincibility in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 13449-13518 confidence: high

Draupadi identifies herself as Drupada's daughter risen from the sacrificial altar, Dhrishtadyumna's sister, Pandu's daughter-in-law, queen of the five Pandava heroes, and mother of five mighty car-warrior sons.

Draupadi identifies herself as Drupada's daughter risen from the sacrificial altar.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 14176-14259 confidence: medium

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

An invisible voice on the night of Savyasachin/Dhananjaya's birth predicts conquest, fame, the slaying of the Kurus, kingdom recovery, and sacrifices.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 10432-10526 confidence: high

Sanat-sujata says disciples practising Brahmacharya with preceptors become embodiments of Brahman, cast off bodies and unite with the Supreme Soul; he contrasts physical birth with the preceptor's sacred immortal birth and likens soul-body separation to a blade from heath.

The passage contrasts physical birth from father and mother with a sacred, immortal birth produced by the preceptor's instructions.
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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

A dark, red, and tawny female with red tongue, face, and eyes and brilliant ornaments comes out from the doors of Brahma's senses and from his body, looks at the two lords, and sets out toward the south.

The female Death emerges from Brahma's senses and body, and Brahma says she was born from his wrath for destruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25289-25373 confidence: high

The speaker says he and Arjuna have had many births; he is unborn and lord of creatures yet takes birth by his own illusion; when piety declines he is born to protect the righteous, destroy evildoers, and establish piety.

The speaker says he is born age after age when piety declines, for protection of the righteous, destruction of evildoers, and establishment of piety.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25817-25855 confidence: medium

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

The Seven great Rishis, four Maharishis, and Manus are described as born from the divine speaker's mind and connected with world offspring.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26205-26272 confidence: medium

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

Brahma is called the mighty womb, the speaker places the living germ there, and all beings are said to be born from that relation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 2836-2894 confidence: high

Draupadi is described as Krishna, princess of Panchala, Drupada’s daughter, Arjuna’s dear wife, and as sprung from sacrificial fire.

Draupadi is described as Drupada’s daughter and as sprung from sacrificial fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 24248-24316 confidence: high

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

Kunti says Karna was born of her by the god of day, born with earrings and armor, and resembling Surya in splendor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SANTI PARVA / THE MAHABHARATA / SANTI PARVA / SECTION I; lines 24373-24448 confidence: high

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

Karna is identified as Kunti's secretly born son of Surya and as a child placed in a light basket and committed to the current of Ganga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70438-70548 confidence: medium

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

The passage names Jata-karma, Garbhadhana, and Simantonnayana, gives rite formulas for the child or son, and describes parental desires for the child.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70755-70866 confidence: high

Garbhadhana is performed before approaching one's wife; deities are invoked to develop the child's organs and body parts; Vedic mantras are required for formation and purification; Kapila's lesson is movement from acts to knowledge.

The Garbhadhana rite invokes deities to develop the organs and parts of a child to be begotten, and Vedic mantras are required for bodily purification.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71734-71853 confidence: high

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

The deities are described as embryos or infants in the womb because they are born in Mahadeva; Rudras are portions of the great Rudra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73988-74107 confidence: medium

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

Narayana is said to take birth in Dharma’s house in four named forms: Nara, Narayana, Krishna, and Hari.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62139-62222 confidence: medium

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

Hari springs from Tamas, Brahman arises from Hari, and Agni and Shoma spring from Brahman's eyes before human orders are created.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62443-62526 confidence: medium

Vudha curses Aditi with womb-pain when Vivaswat is born in egg form; Vivaswat emerges from Aditi and is called Martanda.

Vudha's curse links Aditi's womb-pain to Vivaswat's second birth in the form of an egg, after which he is called Martanda.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62611-62689 confidence: medium

The speaker says he was born as the son of Dharma, known as Dharmaja, and took birth as Nara and Narayana, who performed undying austerities on Gandhamadana.

The speaker says he is born as Dharma’s son, called Dharmaja, and takes birth as Nara and Narayana who perform austerities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63201-63238 confidence: medium

Janamejaya says he has heard of the Supreme Soul, the birth of the Supreme Deity as Nara and Narayana in the house of Dharma, the Baraha or Boar form connected with raising the submerged Earth, and deities and Rishis associated with Pravritti and Nivritti.

Janamejaya says he has heard of the birth of the Supreme Deity in the house of Dharma in the form of Nara and Narayana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63240-63311 confidence: high

Hari lies on the waters in Yoga-sleep and thinks of creation; four-faced Brahma, called Hiranyagarbha and Grandsire, is born in the lotus springing from Aniruddha's navel, sits on it, sees waters on all sides, and begins creation.

Brahma, called four-faced and Hiranyagarbha, is born within a lotus springing from Aniruddha's navel and then begins creation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63313-63396 confidence: high

Brahma says he has sprung through the Lord's grace and describes births from the Lord's mind, eyes, speech, ears, nose, an egg, and within a lotus; he says that at each Creation he is born as the Lord's son.

Brahma says he takes birth from the Lord as his eldest son at each creation and lists several modes of birth from the Lord.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63313-63396 confidence: medium

Brahma says he has sprung through the Lord's grace and describes births from the Lord's mind, eyes, speech, ears, nose, an egg, and within a lotus; he says that at each Creation he is born as the Lord's son.

Brahma states that his sixth birth through the Lord was from an egg.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX; lines 63583-63659 confidence: high

In a later birth of Brahma from an egg that sprang from Hari, the cult issues again from Narayana’s mouth, is received by Brahma, passes through the Varhishadas, Jeshthya, and Avikampana, and disappears again.

One birth of Brahma is explicitly described as derived from an egg that sprang from Hari.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX; lines 63583-63659 confidence: high

During a seventh birth of Brahma connected with a lotus from Narayana’s navel, Narayana declares the cult to Brahma; it passes through Daksha, Aditya, Vivaswat, Manu, and Ikshaku, spreads through the world, and will return to merge in Narayana at universal destruction.

Another birth of Brahma is connected with a lotus that sprang from Narayana’s navel.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL; lines 63729-63783 confidence: high

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

Vyasa is said to be an incarnate portion of Narayana, and Narayana is said to have created him as his son; Janamejaya asks for the account of this birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL; lines 63729-63783 confidence: high

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

Vyasa is described as born to Satyavati and Parasara in the midst of an island, as Island-born Krishna, and as born under extraordinary circumstances while also being the receptacle of the Vedas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL; lines 63785-63869 confidence: high

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

Brahma springs from Narayana's navel and receives a creative commission from him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL; lines 63785-63869 confidence: high

Narayana utters the syllable Bho; from that syllable of Speech arises a Rishi named Saraswat, also called Apantaratamas.

Saraswat/Apantaratamas arises from Narayana's uttered syllable and is appointed to arrange the Vedas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL; lines 63870-63953 confidence: medium

The divine speaker says the ascetic will distribute the Vedas in a dark age, cause duties and knowledge to flow, remain attached to the world, and have a son freed from attachment by Madhava's grace.

The divine speaker foretells the ascetic's future birth through Parasara and a maiden, his distribution of the Vedas, and his knowledge of past and future ages.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXI / SECTION CCCXXII / SECTION CCCXXIII / SECTION CCCXXIV; lines 59203-59271 confidence: medium

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

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

Vyasa attempts to suppress his desire while continuing to rub the fire-stick; his seed comes out, and from the fallen seed Suka is born, with the passage stating that Suka took birth from the two sticks.

Suka is born from Vyasa’s fallen seed while Vyasa is rubbing fire-sticks, and the passage says Suka took birth from the two sticks.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXII / SECTION CCCXXIII / SECTION CCCXXIV / SECTION CCCXXV; lines 59274-59337 confidence: medium

Gandharvas sing, Apsaras dance, kettledrums sound, named Gandharvas eulogise Suka’s birth, divine and rishi assemblies come, the Wind-god showers celestial flowers, and the universe is filled with joy.

Gandharvas, Apsaras, deities, regents, Rishis, celestial flowers, and universal joy accompany Suka’s birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXII / SECTION CCCXXXIII / SECTION CCCXXXIV / SECTION CCCXXXV; lines 60519-60594 confidence: high

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

The eternal Narayana takes birth as the son of Dharma in four named forms: Nara, Narayana, Hari, and the Self-create Krishna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIII / SECTION CCCXXXIV / SECTION CCCXXXV / SECTION CCCXXXVI; lines 60647-60703 confidence: medium

Narada says Narayana took birth in four forms in Dharma's house, announces he will go to the White Island to behold Narayana's original nature, and lists his merits and devotion to the Supreme Soul.

Narada states that Narayana has taken birth in four forms in the house of Dharma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII; lines 61985-62068 confidence: high

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

Brahma is born within a lotus through Aniruddha's grace, and Rudra springs from Aniruddha's forehead through wrath as a son vested with destructive power.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVI / SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX; lines 61198-61227 confidence: medium

The addressee took birth in the womb of Prisni, is the one from whom Vedic rites and acts have flowered, and is unborn.

The addressee is said to have taken birth in the womb of Prisni and also to be unborn.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61368-61452 confidence: high

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

Sesha/Sankarshana, Pradyumna, Aniruddha, Brahman, and all creatures arise in sequence, with Brahman born from Aniruddha's navel.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61368-61452 confidence: medium

The speaker says he will assume boar form to restore Earth when submerged in water and slay Hiranyaksha; he will assume Man-lion form to slay Hiranyakasipu, a destroyer of sacrifices.

The speaker foretells Man-lion and boar slayings, a birth as twelfth Aditya to restore Indra's sovereignty after Vali's usurpation, and a Rama birth to destroy proud Kshatriyas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI; lines 61931-61957 confidence: medium

The practice is said to give a son to a sonless man, a desirable husband to a maiden, a son to a pregnant woman, and conception with descendants to a barren woman.

The passage states that a sonless man obtains a son, a pregnant woman bears a son, and a barren woman conceives and gains descendants.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIV / SECTION CCV / SECTION CCVI / SECTION CCVII; lines 44781-44851 confidence: high

A radiant lotus grows from the navel of the Supreme Being floating on the waters, and Brahman, Grandsire of creatures, springs from that lotus.

A radiant lotus grows from the Supreme Being's navel, and Brahman, Grandsire of creatures, springs from that lotus.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIV / SECTION CCV / SECTION CCVI / SECTION CCVII; lines 44781-44851 confidence: medium

Kasyapa's other wives give birth to many beings, including Gandharvas, animals, fishes, trees, and plants; Aditi bears Adityas, Vishnu is born among them as a dwarf, gods prosper, Danavas are vanquished, and Diti and Danu bear Asuras and Danavas.

Vishnu takes birth in dwarf form among the Adityas, after which the gods' prosperity increases and Danavas are vanquished.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXI / SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV; lines 53606-53668 confidence: medium

Mahadeva creates from his mouth a terrible Being with blazing flames, many arms, and weapons; the Being asks what command he must accomplish.

Mahadeva creates a terrible Being from his mouth; that Being is later named Virabhadra and acts as the executor of the command.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX / SECTION CCXC; lines 54748-54793 confidence: medium

Bhishma says Mahadeva, after swallowing Usanas, entered the waters and remained there like an immovable stake for millions of years in yoga-meditation, then rose from the mighty lake.

Usanas is swallowed and contained in Mahadeva's stomach, wanders inside, exits through the urethra, and is later declared Uma's son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIV / SECTION CCXCV / SECTION CCXCVI / SECTION CCXCVII; lines 55306-55398 confidence: medium

Parasara says creatures sprang from the creator's mouth, arms, thighs, and feet, becoming Brahmanas, Kshatriyas, Vaisyas, and Sudras; other classes arose by intermixture of the four original orders.

Parasara says the four original orders sprang from the mouth, arms, thighs, and feet of the Lord of all creatures during creation of the worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXV / SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII; lines 45868-45951 confidence: medium

Panchasikha lives on human milk; Kapila, a Brahmani and wife of Asuri, accepts him as son and nurses him, leading to his name as son of Kapila and fixation of understanding on Brahma.

Kapila the Brahmani accepts Panchasikha as son, nurses him, and he becomes known as son of Kapila with understanding fixed on Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 47307-47378 confidence: medium

The luminous object is Sree, attended by many beautiful Apsaras, resembling a solar disc and fire, ornamented like stars, wreathed like pearls, called Padma, and dwelling among lotuses; she descends from her car and approaches Narada and Indra.

Sree identifies herself as Padma and Lakshmi, is described as dwelling among lotuses, and says she sprang from a lotus blooming at the touch of Surya's rays for the prosperity of all creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 42369-42428 confidence: high

From Space comes Water; from Water come Fire and Wind; from the union of Fire and Wind comes Earth; Manasa creates a divine Lotus pregnant with Energy, and Brahman springs from it.

Self-born Manasa creates a divine Lotus pregnant with Energy, and Brahman springs from it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 42430-42473 confidence: medium

Bhrigu says Manasa's form is sometimes contracted and sometimes expanded, and that from the Lotus was first created Brahman, the omniscient lord and creator of all mobile and immobile things.

Brahman is said to have been first created from the Lotus, and the Earth-Lotus is described as the seat for the form of Manasa that became Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CXC; lines 42951-43021 confidence: medium

Bhrigu says Earth is progenitrix of all creatures, females share her nature, the male is like Prajapati, vital seed is creative energy, Brahman ordained creation to continue, and each obtains happiness or misery according to acts.

Bhrigu describes Earth as progenitrix, the male as like Prajapati, and vital seed as creative energy by which creation continues under Brahman’s ordinance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXIX / SECTION CXX / SECTION CXXI / SECTION CXXII; lines 36198-36281 confidence: high

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

Kshupa is conceived in Brahman's brain, held there for a thousand years, and born from Brahman's head when he sneezes, then becomes priest of the sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29900-29983 confidence: high

The gods ask Vishnu to identify a mortal superior to the rest; Narayana creates Virajas from his own energy, and the genealogy proceeds through Virajas, Krittimat, Kardama, Ananga, and Ativala.

Narayana creates Virajas from his energy after the gods request a superior mortal, and Prithu is later declared eighth from Vishnu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29900-29983 confidence: medium

The Rishis pierce Vena's right thigh; a short-limbed, dark, red-eyed person emerges, from whom Nishadas and Mlecchas dwelling in hills, forests, and Vindhya are said to spring.

A figure linked to Nishadas emerges from Vena's thigh, and Prithu emerges from Vena's arm after the Rishis pierce the body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29984-30045 confidence: medium

A golden lotus is born from Vishnu's brow; Sree is born from the lotus, becomes spouse of Dharma, and Dharma begets Artha upon her.

Sree is born from a golden lotus from Vishnu's brow, becomes spouse of Dharma, and Artha is begotten upon her; the three are established in sovereignty.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29984-30045 confidence: medium

A person whose merit is exhausted descends from heaven, is born as a king, becomes a portion of Vishnu on earth, and is established by gods.

A person whose merit is exhausted comes down from heaven and takes birth as a king, becoming a portion of Vishnu and established by the gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 28127-28184 confidence: high

The hymn names Krishna as Vishnu, Jishnu, Hari, Krishna, and Vaikuntha; says the Puranas report seven births in Aditi's womb; mentions birth in Prishni's womb; and calls him the three Yugas and lord of the senses.

The hymn refers to Krishna's births in Aditi and Prishni and says he takes human forms on earth while descending from heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28401-28483 confidence: high

The hymn says the deity was born of Devaki and Vasudeva for the protection of Brahma on earth, like blazing fire from two sticks; the devout worshipper beholds him in his own soul.

The deity is said to have been born of Devaki and Vasudeva for the protection of Brahma on earth, with a fire-generation simile.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 28695-28770 confidence: high

Kusika performs the austerest penances to obtain the chief of the three worlds as son; Purandara inspires him and becomes his son named Gadhi.

Kusika undertakes severe penance to obtain the chief of the three worlds as son, and Purandara becomes Gadhi.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 28695-28770 confidence: high

Richika 'cooked the sacrificial food consisting of milk and rice' and divided it into portions for Satyavati and her mother.

Richika prepares sanctified milk-and-rice food with assigned portions that are said to produce sons of specific natures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 26828-26911 confidence: high

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

Mandhatri is conceived or born in an unusual manner after sanctified clarified butter is mistakenly drunk by his father and is extracted by divine beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 27104-27186 confidence: high

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

Srinjaya receives a son through an ascetic boon; the child is powerful and has splendor like the chief of the gods, provoking Indra's concern.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 THE MAHABHARATA / SANTI PARVA / SECTION I / SECTION II; lines 24451-24515 confidence: medium

Narada says a child was conceived by Kunti in maidenhood, capable of provoking general war, and that the child came to have Suta status.

The passage says Kunti conceived the child in her maidenhood, that the child could provoke a general war, and later calls Karna Surya's son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 12896-12972 confidence: medium

Drona, described as not born of woman, worships the Three-eyed deity with austere vows and begets Ashvatthama upon a wife not born of woman.

Drona, not born of woman, worships the Three-eyed deity with austere vows and begets Ashvatthama upon a wife not born of woman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 17086-17169 confidence: medium

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

Mankanaka's seed is placed in an earthen pot, divides into seven portions, and produces seven Rishis linked to the Maruts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 17677-17760 confidence: high

Maheshvara's seed falls into blazing fire; Agni cannot burn or bear it and, at Brahman's command, throws it into Ganga.

The passage traces Maheshvara's seed through Agni, Ganga, and Himavat until the divine child grows there and later receives birth rites.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18410-18478 confidence: high

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

Sruvavati is born in a cup made of tree leaves from Bharadwaja's seed after he sees the Apsara Ghritachi.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18704-18788 confidence: high

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

Dadhica's seed falls into the Sarasvati, is held in the river's womb, and becomes the child Sarasvata.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18790-18885 confidence: high

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

Kuni-Garga creates a daughter by a fiat of his will rather than through ordinary birth described in the passage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 3852-3942 confidence: medium

Rama obtains celestial weapons and boons from Siva; the descendant of Bhrigu gives the whole science of weapons to Karna, and Duryodhana argues this would not have happened if Karna had a fault.

Duryodhana infers a divine or Kshatriya birth for Karna from his natural earrings, natural coat of mail, solar resemblance, and inability to be born from a common woman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 7926-7998 confidence: high

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

A heavenly voice speaks seven days after Arjuna's birth and foretells his divine-like prowess, future victories, mastery of knowledge, and unmatched martial power.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 ANUSASANA PARVA / PART I / SECTION I / SECTION II; lines 365-448 confidence: high

A son named Sudarsana is born of Agni and Sudarsana; he is beautiful as the full moon and attains knowledge of supreme Brahma in childhood.

A son named Sudarsana is born from Agni and the princess Sudarsana and is attributed exceptional beauty and early knowledge of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39841-39901 confidence: high

Yudhishthira beholds the princess of Panchala in Heaven, lotus-garlanded and solar in splendour; Indra identifies her as Sree, born as Drupada's daughter without a mother's womb and created by the wielder of the trident.

Indra says the princess is Sree, born as Drupada's daughter without issuing from any mother's womb and created by the wielder of the trident.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 15867-15930 confidence: high

Father and mother create the body, but the Acharya ordains the “true birth,” described as “unfading and immortal.”

The passage distinguishes bodily birth by parents from a true, unfading, immortal birth ordained by the Acharya.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 22818-22901 confidence: high

A lotus appears in Krishna’s navel; Brahma springs within that lotus and rends the primordial darkness.

A lotus appears in Krishna’s navel and Brahma springs within it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 22818-22901 confidence: high

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

Krishna causes the seed of Mitra and Varuna to fall into a jar, from which Vasishtha springs.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24197-24309 confidence: high

Krishna performs penances to gratify Mahadeva and obtain a son; one note names Pradyumna begotten upon Rukmini, while another says the son obtained on Himavat was Samva and suggests two adorations as a possible harmonization.

Krishna undertakes penance to gratify Mahadeva and receives a son as a boon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 25651-25769 confidence: medium

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

Skanda's names are explained through falling out, secret birth in the wilderness, and birth from Agni.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26144-26264 confidence: medium

The note compares the lesson with Manu and explains that birth from parents is subject to death, while birth from the preceptor is true regeneration, unfading and immortal.

The preceptor-derived birth is described as true regeneration, unfading, and immortal, in contrast to parental birth subject to death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26637-26732 confidence: high

Sarva is source of all existent and non-existent things and their merger at universal dissolution; Sambhava takes birth by His own will and is untouched by acts; Bhuvana attaches fruits to acts, through which creatures receive weal and woe.

Sambhava and Sambhu are glossed as birth by the deity's own will, unlike ordinary births determined by acts or external forces.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 20745-20828 confidence: high

Govinda/Hari will take birth in human form, cause kings to be slain for the purposes of the deities, and serve as their needed leader on earth.

Govinda/Hari is foretold to take human birth in Manu's righteous lineage, with a long genealogy leading through Yadu and Sura to Vasudeva's son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 20745-20828 confidence: high

Govinda/Hari will take birth in human form, cause kings to be slain for the purposes of the deities, and serve as their needed leader on earth.

Hari will take birth in human form for the purposes of the deities, because they cannot accomplish their purposes on earth without him as leader.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 20950-21033 confidence: medium

Krishna is identified as cloud-hued four-handed Vasudeva, Vishnu of three steps, ancient god, refuge of creatures, unmanifest, and born among humans for the gods' purpose; he is mutually attached with the Pandavas.

Krishna is said to be the ancient god and refuge who has taken birth among humans to accomplish the purpose of the gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21262-21345 confidence: medium

The divine navel resembles a lotus, or the primeval lotus sprang from it and Brahma was born there.

A primeval lotus springs from the divine navel, and Brahma is born within it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21430-21514 confidence: medium

"holds a lotus"; "from whose navel sprang the primeval lotus"; "seated within the lotus"

The passage says a primeval lotus sprang from the praised figure's navel, while also giving lotus-seat and heart-lotus variants.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21599-21682 confidence: medium

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

The central figure is without birth, takes birth from Aditi in dwarf form, and starts into existence without genital organs.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21683-21766 confidence: medium

“in the form of Rama” he “had to lie down on that bare ground” and “adorns the earth (by His incarnations)”

The passage says the central figure took birth in named races, is the son of Vasudeva, and appears in named forms such as Rama and Arjuna or Nara.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21852-21935 confidence: medium

The praised figure is infinite, accepts all sacrificial offerings, has taken repeated births for the protection of righteousness and the righteous, is first-born of all existent things, forgives the righteous, and is the foundation of the universe.

The praised figure is said to have taken repeated births for the protection of righteousness and the righteous.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 19227-19284 confidence: medium

Vasudeva says he came to the delightful and auspicious mountain to acquire by penances a son equal to himself in energy.

Vasudeva comes to the mountain to gain a son through penance, and the Grandsire prophesies that half the energy of the bull-device great god will take birth as that son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION I / SECTION II / SECTION III / SECTION IV; lines 601-628 confidence: medium

Kusika's son Gadhi, childless and desiring a son, goes to the forest; while he lives there, a daughter named Satyavati is born to him and is described as unequaled in beauty.

Gadhi is childless, desires a son, goes to the forest, and while living there has a daughter born to him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION I / SECTION II / SECTION III / SECTION IV; lines 630-712 confidence: high

Richika says that after the women's seasonal bathing, one should embrace a peepul tree and the other a fig tree, and each should partake of a consecrated charu offering to obtain sons.

Richika prescribes consecrated charu offerings and the embracing of trees so that Satyavati and her mother may obtain sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION I / SECTION II / SECTION III / SECTION IV; lines 630-712 confidence: medium

Richika says Satyavati has exchanged the charu and changed the trees; he had placed Brahma energy in her charu and Kshatriya energy in her mother's charu, so the intended births are reversed.

Satyavati asks that a Kshatriya son terrible in action not be born to her, but that such a figure be her grandson if Richika wills it; Richika agrees.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION I / SECTION II / SECTION III / SECTION IV; lines 713-728 confidence: low

The speaker says he has related the birth story of Viswamitra, who possessed the energy of the sun, moon, and fire-god.

The speaker refers to the story of Viswamitra's birth and describes him as possessing the energy of the sun, moon, and fire-god.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 1508-1591 confidence: high

Bhangaswana is a righteous but childless king who performs the Agnishtuta sacrifice for issue; the rite adores fire alone and is disliked by Indra.

The childless king performs the Agnishtuta sacrifice from desire for issue, and the passage later refers to a hundred sons obtained in consequence of that sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 31728-31780 confidence: medium

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

Vyasa foretells that Uttara will bear a mighty son through Vasudeva's puissance and his own word, and that the child will rule the Earth after the Pandavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXV / SECTION LXVI / SECTION LXVII / SECTION LXVIII; lines 32068-32124 confidence: medium

The room is sanctified with white garlands, water pots, ghee-soaked charcoal, mustard seeds, weapons, fires, aged women attendants, physicians, and articles destructive of Rakshasas.

The lying-in room is sanctified and equipped with water pots, fires, weapons, attendants, physicians, and articles destructive of Rakshasas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 32183-32230 confidence: medium

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

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

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

Surabhi is born from Daksha's fragrant eructation after he drinks nectar and is described as his daughter sprung from his mouth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 12113-12196 confidence: medium

In the Devayuga, when Danavas are lords of the three worlds, Aditi performs severe austerities, stands on one leg for many years, and obtains Vishnu in her womb.

Aditi performs severe austerities because she desires a son and receives Vishnu within her womb.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 12390-12452 confidence: medium

Although Rudra holds in his energy, a small quantity comes out, falls to earth, leaps into blazing fire, grows wonderfully, and becomes identified with another powerful energy.

A small quantity of Rudra's seed falls to earth, leaps into blazing fire, and grows wonderfully after contact with another powerful energy.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12455-12538 confidence: high

Brahman says Agni was absent from Uma's curse and will beget a son; Agni's offspring, armed with an unerring dart, will destroy Taraka, and Agni will cast Rudra-associated seed-energy into Ganga to produce the child.

Brahman explains that Agni will beget a son by casting Rudra-associated seed-energy into Ganga, and this child will destroy Taraka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12597-12650 confidence: high

The deities describe Taraka's boon-derived power, ask Pavaka/Agni to rescue the deities, Prajapatis, and Rishis, ask him to beget a heroic son, and mention Uma's curse.

The deities ask Agni to beget a heroic son possessed of his energy who will dispel fear of Taraka, and Agni causes Ganga to conceive.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12597-12650 confidence: high

Agni agrees, proceeds to Ganga/Bhagirathi, unites with her in spiritual congress, causes her to conceive, and his seed grows in her womb while she becomes agitated.

Agni's union with Ganga is described as spiritual and not of the flesh, yet Ganga conceives his energetic seed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12597-12650 confidence: medium

Ganga tells Agni she is too weak and distressed to bear his seed; she will cast it off, says there was no bodily contact, and assigns the moral consequence to Agni.

Ganga cannot bear Agni's burning seed or foetus and casts it onto Meru under distress.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12652-12693 confidence: high

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

A golden and world-illuminating foetus arises through divine seed, is borne or held by divine figures, falls in a secluded reed forest, grows into a wonderful child, and receives sacred names.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12652-12693 confidence: medium

The foetus is said to have sprung from Pavaka, been held for a time by Ganga, fallen on a forest of reeds, grown, and assumed a wonderful form.

The birth occurs in the solitude of a reed forest, concealed from everyone, explaining the child's name Guha.
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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 12695-12778 confidence: high

Brahman's seed falls on the earth; Pushan takes up dust mixed with the seed and casts it into the sacrificial fire. Later Brahman, as Hotri, takes his emitted seed with the sacrificial ladle and pours it with mantras as a libation onto the blazing fire.

The Grandsire's seed, when associated with earth, dust, ladle, mantras, and fire, produces four orders of creatures and named sages or beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12779-12787 confidence: medium

Mahadeva states that the beings first springing from sacrificial fire are his, should be regarded as his offspring, and are the fruits of the Sacrifice; he addresses this to gods who range through the skies.

Beings are said to have first sprung from sacrificial fire and to be fruits of the sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12789-12872 confidence: high

Agni says the offspring sprang from his limbs, depended on him for life, and should be considered his children; he says Mahadeva in Varuna form is in error.

The births are explained through Brahman's seed poured onto the sacrificial fire and through Agni's claimed bodily involvement; Bhrigu and Angiras are also said to spring from Agni's flame and charcoals.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 12940-13018 confidence: high

Bhishma says the gods and Rishis, distressed by Taraka’s prowess and Ganga casting off Agni’s seed, urge the six Krittikas to rear the child; the Krittikas can bear Agni’s seed by their energy.

The child is generated from divine fiery seed or energy, borne in six wombs, born simultaneously in six portions, and united into one many-formed child.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1770-1853 confidence: medium

Jamvavati asks Vasudeva for a heroic son like himself after seeing Rukmini's sons; she recalls his twelve-year vow, purification, and adoration of Mahadeva before begetting sons upon Rukmini.

Jamvavati asks for a son and cites Vasudeva's earlier twelve-year purification and adoration of Mahadeva before sons were begotten upon Rukmini.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1854-1937 confidence: high

Upamanyu tells Krishna that he will obtain a son like himself by severe penance to Isana, Lord of all creatures; he says the divine Master sports there with his spouse and that deities and Rishis formerly obtained desires through penance, Brahmacharyya, truth, and self-restraint.

Upamanyu tells Krishna that he will obtain a son like himself by performing severe penances to gratify Isana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1938-2021 confidence: high

Brahma concentrates his mind in Yoga, sacrifices for three hundred years to obtain children, and Mahadeva grants him a thousand sons.

Brahma sacrifices to obtain children and receives a thousand sons; Atri's wife is promised a son without need of a husband through Rudra's grace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2225-2308 confidence: medium

Mahadeva’s “vital seed” is said to be “poured as a libation upon the fire,” and from that seed “sprung a mountain of gold.”

Mahadeva’s vital seed is poured as a libation upon fire, from which a golden mountain springs.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3782-3866 confidence: medium

The addressee is said to be the source of creatures, to exist in diverse forms, to have a lotus on the navel, to contain innumerable creatures in a womb, to be wind and fire, Lakshmi, the field of action, the lord of living beings, the god of gods, Sat, and Asat.

The passage says creatures start into life from the addressee and that innumerable mighty creatures are within the addressee's womb.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3951-4009 confidence: high

The figure is called black and tawny in the form Hari-Hara, maker of the Brahmana’s rod, armed with the hundred-killer, noose, and dart, and born within the primeval lotus.

The figure is said to have taken birth within the primeval lotus.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 4011-4093 confidence: high

The hymn calls the addressee the soil of the universe-tree, seed of all creatures, sprout of Jiva, Sat and Asat, Manifest, Father, Mother, Grandfather, doors to Heaven/generation/Emancipation, Nirvana, and Truth-region or beyond.

The being is called seed of all creatures, Father, Mother, and Grandfather, and is linked to generation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 8650-8707 confidence: medium

Yudhishthira states a vast doubt and asks Bhishma about Rama's birth, his Kshatriya practices despite Rishi lineage, a Kusika-line Kshatriya becoming a Brahmana, and why these anomalies affected grandsons rather than sons.

Yudhishthira asks how Rama was born with irresistible prowess and why his conduct diverged from the race into which he was born.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 4221-4305 confidence: high

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

The Island-born Krishna says he performed austerities on Meru desiring a son, and Charusirsha says he received one hundred sons born without the intervention of woman after penances at Gokarna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 28808-28851 confidence: medium

Devamata asks which of Prana, Apana, Samana, Vyana, or Udana first comes into existence in a creature that takes birth, and asks about the pairs of life-winds.

The text asks what first arises in a creature at birth and explains generation through semen, blood, desire, menstrual flow, and the operation of the life-winds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 37207-37264 confidence: high

Vyasa asks whether Dhritarashtra has learned how Vidura, Dharma’s self, left this world; he says the deity of Righteousness was born as Vidura through Mandavya’s curse and describes Vidura’s intelligence and penances.

The passage says Dharma became born as Vidura, that Yudhishthira took birth from Dharma through Yoga-puissance, and that Vidura, Dharma, and the eldest son of Pandu are identified with one another.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 37347-37387 confidence: medium

Kunti, her face wasted by many hard vows, thinks of her secret-born son endowed with solar effulgence.

Kunti remembers a secret-born son described as endowed with solar effulgence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 37390-37446 confidence: high

Kunti recalls seeing the rising sun from her chamber, summoning the maker of day, and the deity appearing in divided form, one portion in the firmament and one on earth before her.

Kunti summons the sun deity, asks for a son like him, and the deity brings about conception through his energy.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 37390-37446 confidence: medium

Kunti says she cast infant Karna into the waters to save her father's honor, became a virgin again by the deity's grace, failed to acknowledge Karna later, and asks to behold him.

Kunti states that through the deity's grace she became a virgin again, and Vyasa says no fault is ascribable to her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 37390-37446 confidence: high

Vyasa replies that Kunti's wish will happen, no fault belongs to her, deities possess power, and they beget by thought, word, sight, touch, and sexual union.

Vyasa explicitly states that deities can beget by thought, word, sight, touch, and sexual union.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 6301-6326 confidence: high

Bhishma continues; Bharadwaja tells the fearful son of Sudeva, “Do not fear,” and says he will perform a sacrifice so he may have a son able to smite Vitahavya's party.

The Rishi performs a sacrifice specifically to bestow a son on Divodasa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 37449-37504 confidence: high

Vyasa says the warriors died according to Kshatriya practice, that the work of the gods had to be accomplished, and that the heroes came down to Earth as portions of deities and other supernatural beings.

Vyasa says the heroes came down to Earth as portions of deities, took birth as human beings, accomplished their purposes, and went back to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 37449-37504 confidence: high

Vyasa says Surya divided his body so that one part continued heating the worlds and another lived on Earth as Karna; Abhimanyu was Soma born of Subhadra; Dhrishtadyumna sprang with Draupadi from sacrificial fire and was a portion of the fire deity; Sikhandin, Drona, Drona's son, and Bhishma are also identified with supernatural or divine sources.

Dhrishtadyumna is said to have sprung with Draupadi from sacrificial fire, and he is linked with the deity of fire.
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The Markandeya Purana ALL HEAVENLY BEINHS WORSHIP THE SUN. / CANTO evil. / CANTO CVIII. / Canto CYIII.; lines 31512-31677 confidence: high

The Sun sees his wife in mare form, goes to the Northern Kurus as a horse, meets her nose to nose, and his glory enters her; the Asvins are born from the mare’s mouth, and Revanta is born armed and mounted.

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

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

The king requests a son who will reign over a manvantara; the rishi grants that the son will be a Manu who enjoys the whole earth, and Revati later bears Manu Raivata.
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The Markandeya Purana CAJITO LI, / CTE OFFSPBIKQ OF OUHSAHA. / CANTO Ltl. / Canto LIl.; lines 14678-14858 confidence: medium

At the beginning of the kalpa, Brahma meditated for a son equal to himself; a blue-red youth appeared in his lap and ran about crying.

A blue-red youth appears in Brahma’s lap while Brahma is meditating for a son equal to himself.
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The Markandeya Purana CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI. / CANTO CXX?II.; lines 35484-35651 confidence: high

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

The son is foretold before the marriage as a universal monarch, is born in the Gandharvas' world, and his birth is marked by celestial music, dancing Apsarases, flower-showers, and assembled divine and semi-divine beings.
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The Markandeya Purana CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI. / CANTO CXX?II.; lines 35484-35651 confidence: high

Tumburu approaches and performs the birth ceremonies; gods, divine rishis, Naga lords Sesha, Vasuki, and Takshaka from Patala, chiefs of gods and Asuras, Yakshas, Guhyakas, winds, rishis, Danavas, Nagas, and munis assemble in the Gandharvas' city.

Tumburu performs birth and good-fortune rites, blesses the boy for sovereignty over the entire earth, invokes gods, rishis, and directional winds, and a disembodied voice names him Marutta and predicts kings' subjection to his commands.
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The Markandeya Purana CANTO C. / Canto 0 / CANTO C. / Canto CI.; lines 30175-30333 confidence: high

Aditi is born as Daksha's daughter; Kasyapa begets divine Martanda, the Sun, described with cosmic attributes and as taking birth in Aditi.

Aditi, Daksha's daughter, and Kasyapa are linked to the birth of divine Martanda/the Sun, and the passage asks why the earliest god became Kasyapa's son.
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The Markandeya Purana CANTO CT?. / HYMN TO THE SUN. / CAHTO CIT. / Canto OY.; lines 30907-30947 confidence: medium

The heading calls the canto the birth of Mdrtfanda and summarizes that the Sun revealed himself to Adiii, became her son as Mdrttanda, destroyed demons, and restored the gods to sovereign positions.

The canto heading states that the Sun revealed himself to Adiii and became her son as Mdrttanda.
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The Markandeya Purana CANTO CX. / THE SUN S MAJESTY. / Canto CXI. / CANTO CKL; lines 32279-32395 confidence: medium

Seeking a more distinguished son, Manu offers a sacrifice to Mitra and Varuna; because the priest improperly conducts the offering, a daughter named Ila is born.

Manu performs sacrifice to Mitra and Varuna in order to obtain a distinguished son; the resulting child is Ila, whose status is then changed by divine boon.
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The Markandeya Purana CANTO CXFIIT. / CANTO CXIX. / KHANINKTRA WAS AN EXTRAOEDINARY SACEIFICER. 619 / CANTO CXX.; lines 34208-34256 confidence: high

The king asks for a son who will be foremost among arms-bearers, unrepulsed in sovereignty, righteous, knowledgeable in righteousness, and skillful.

The king asks Indra for a sovereign, righteous, martial son, and a son is born through Indra’s favour.
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The Markandeya Purana Canto CXIV. / CANTO CXIV / Canto CXV. / CANTO CXV.; lines 33049-33161 confidence: high

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

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

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

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

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

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

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

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

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

Dama’s nine-year gestation, his influence on his mother from the womb, and his priestly naming for self-restraint form a prodigious birth-and-name pattern.
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The Markandeya Purana CANTO h. / Canto L. / THE CEBATION OF THE NINE SAGES. / CANTO L,; lines 13559-13669 confidence: medium

Brahma creates the first Manu Svayambhuva, begotten from and like himself, and Shata-rupa, cleansed through austerities; Manu takes her as wife.

Brahma creates Manu Svayambhuva as begotten from and like himself and creates Shata-rupa, after which they become progenitors of named descendants.
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The Markandeya Purana CANTO IiXXtV. / CANTO LSXiy. / Canto LXXY. / CAKTO LXXY.; lines 24145-24198 confidence: medium

Rita-vad says he kept vows, learned the Vedas, married according to precept, performed rites and fire oblations, and begot a son according to conception ordinances because he feared the hell Put.

Rita-vad says he followed prescribed conception ordinances, acted without lust, and begot a son in order to have a son and avoid the hell Put.
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The Markandeya Purana CANTO LSXiy. / Canto LXXY. / CAKTO LXXY. / BIRTH OP EIPATI FROM THE CONSTELLATION.; lines 24201-24259 confidence: high

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

Revati is born from the beauty of a fallen constellation after that beauty becomes Lake Pankajini.
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The Markandeya Purana Canto LXXIII. / CANTO LXXIY: / Canto LXXIY. / CANTO IiXXtV.; lines 23927-24034 confidence: high

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

Lola is conceived in a cursed doe under prophecy; his conception restores the mother's memory and human speech, his birth frees her from the curse, he is born with auspicious marks, and rishis gather to name him.
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The Markandeya Purana Canto LXXIY. / CANTO IiXXtV. / CANTO LSXiy. / Canto LXXY.; lines 24095-24142 confidence: medium

Markandeya says the fifth Manu was Raivata and invites the listener to hear about his birth.

The passage frames the canto as an account of Raivata’s birth and the summary says Durgama and Revati had a son, the Manu Raivata.
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The Markandeya Purana Canto LXXl. / CANTO LXXT. / PLAHETARY IFPLUENCES AGAINST KING GTTAMA. / Canto LXXII.; lines 23468-23577 confidence: medium

The heading summarizes the sacrifice turning the queen’s heart to the king, her return from Patala by a Rakshasa, the freeing of a Naga princess from a curse, and the promised birth of Manu Auttama.

The canto heading says the grateful Naga princess promises the king a son who will be a Manu, and that the son born is the Manu Auttama.
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The Markandeya Purana CANTO LXXT. / PLAHETARY IFPLUENCES AGAINST KING GTTAMA. / Canto LXXII. / CANTO JLXXn.; lines 23580-23710 confidence: high

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

The Naga maiden foretells a son of great valor, skill, righteousness, and Manu status; at his birth people rejoice, heavenly drums sound, flowers fall, and munis name him Auttama.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24759-24938 confidence: medium

The Sun Martanda's wife is Sanjna, daughter of Visva-karman; the Sun begets Manu Vaivasvata, celebrated and learned.

The Sun and Sanjna beget Manu, Yama, and Yamuna, with Yama and Yamuna's births tied to the Sun's pronouncements and Yamuna identified as a great river.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24940-25101 confidence: high

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

The Sun takes horse form, Sanjna is in mare form, and their encounter produces the paired sons Nasatya and Dasra from the mare's mouth, followed by the armed Revanta.
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The Markandeya Purana CANTO 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. / HYMN TO C'ANDIKA. / CANTO LXXXIV, / Canto LXXXY.; lines 26663-26862 confidence: low

The synopsis says Parvati comes there, C'andika springs forth from her body, servants of Sumbha and Nisumbha report C'andika's beauty, Sumbha sends a messenger with a marriage invitation, and C'andika states a vow requiring conquest in fight.

The opening synopsis states that Parvati came there and C'andika sprang forth from her body.
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The Markandeya Purana CANTO LXXXL / YICTOBY OP THE ASORAS OTEB THE OOBS. / Canto LXXXIL / CANTO LXXXIL; lines 25822-25973 confidence: high

The gods' energies go forth, amalgamate into a blazing mass like a burning mountain, pervade the three worlds with light, and gather into one female.

The passage describes a female goddess coming into being from the combined energies of all the gods and pervading the three worlds with light.
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The Markandeya Purana Canto LXXYII. / Canto LXXXL / CANTO LXXXI. / CANTO LXXXI.; lines 25483-25596 confidence: medium

The rishi says she exists eternally, is embodied as the world, stretched forth the universe, and is said to be born when she manifests to accomplish the gods' purposes; she is also named Eternal.

The rishi says the goddess is eternal but is said to be born when she reveals herself to accomplish the purposes of the gods.
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The Markandeya Purana Canto LXY. / HAPPINESS IN WEDDED LIFE. / CANTO LXV. / Canto LXVI.; lines 22266-22314 confidence: medium

Canto synopsis: Sva-rocis has three sons and settles them in separate kingdoms; later he meets a forest goddess, fathers Nijuti-mat Svarocisha who becomes a Manu, is admonished by two ducks, adopts religious life, and dies.

The canto synopsis states that Sva-rocis meets a forest goddess and has by her Nijuti-mat Svarocisha, who becomes a Manu.
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The Markandeya Purana CANTO TV. / CAHTO IV. / Canto V. / CANTO V.; lines 1160-1261 confidence: high

Dharma relinquishes Indra’s innate glory and Yudhishthira is born; Vayu relinquishes might and Bhima is born; Dhananjaya is born from half of Indra’s power; Yama’s two sons are born of Madri; Indra is thus incarnate in five forms.

The Pandava figures are born through relinquished divine glory, might, and power, and are described as five incarnate forms of Indra.
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The Markandeya Purana CANTO TV. / CAHTO IV. / Canto V. / CANTO V.; lines 1160-1261 confidence: high

Indra’s auspicious wife is born as Krishna from Agni; she is said to be the wife of Indra alone, explaining her as one wife to five men.

Krishna/Draupadi is born from Agni.
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The Markandeya Purana Canto VII. / THE BIETH OF THE SONS OF DRAUPADI. 33 / M CANTO VIL / CANTO VIT.; lines 1954-2052 confidence: high

The enraged sage curses the gods to assume human form, then adds that they will have no offspring or wives, no hostility, be freed from love and anger, and become gods again.

The sage curses the five gods to human form, then states that they will become gods again; the narrative says they are born from Draupadi as five grandchildren of Pandu.
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The Markandeya Purana CANTO Vt. / CANTO VI. / CANTO VH. / Canto VII.; lines 1733-1785 confidence: medium

The passage introduces the birth of Draupadi’s sons and says the righteous birds explain the fourth question: Haris-candra incurs Visvamitra’s anger, gives him kingdom and wealth, Visvamitra ill-treats the queen, five Visve Devas censure him, are cursed to human birth but exempted from marriage, become Draupadi’s five sons, and die young.

The synopsis states that five Visve Devas censure Visvamitra, are cursed to be born as men, become the five sons of Draupadi, and die young.
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The Markandeya Purana CANTO X?I. / CANTO xvr. / CANTO XVT, / THE BIRTH OF BATTATRITA.; lines 5436-5597 confidence: high

A powerful wind and the ten regions of the sky are described in connection with the white-lustred form of Brahma and the begetting of Soma in Anasuya.

Soma, Dattatreya, and Durvasas are born to Atri and Anasuya and explicitly identified with Brahma, Vishnu, and Siva or their portions.
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The Markandeya Purana CANTO X?I. / CANTO xvr. / CANTO XVT, / THE BIRTH OF BATTATRITA.; lines 5436-5597 confidence: medium

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

Dattatreya is begotten by Vishnu from his own body, suckles Anasuya, and is called Vishnu incarnate.
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The Markandeya Purana CANTO XCIX. / HYMN TO AGNI. / CANTO C. / Canto 0; lines 29946-30030 confidence: medium

The prose summary says Agni, pleased with the hymn, grants Santi two boons: the fire is re-kindled; Bhuti obtains a son who will be Manu Bhautya and becomes gentle to all; Agni also blesses the hymn.

Santi asks that his sonless guru obtain a distinguished son, and the prose summary says Bhuti receives a son who will be Manu Bhautya.
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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: medium

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 foretells birth from Yasoda's womb in Nanda's house and later a birth on earth that is explicitly not womb-begotten.
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The Markandeya Purana Canto XCVI. / CANTO XCVI. / Canto XCVII. / CANTO XCVII.; lines 29379-29474 confidence: medium

Ruci says Brahma has commanded him to make a new creation and asks for a happy, heavenly, prolific wife.

The Pitris promise Ruci a wife by whom he will have Raneya, a supreme Manu and ruler of a Manvantara, famous in the three worlds.
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The Markandeya Purana Canto XCVII. / CANTO XCVII. / CANTO XCVIU. / Canto XOYIII.; lines 29477-29526 confidence: medium

Pramloca says her beautiful daughter was begotten by Pushkara, Varuna's son, offers her as wife, and says a Manu of great intellect will be born as son.

Pramloca foretells the birth of a Manu from Malini, and the son Raucya is linked with his manvantara and its ordering figures.
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The Markandeya Purana CANTO XCVII. / CANTO XCVIU. / Canto XOYIII. / Canto XCIX.; lines 29529-29573 confidence: medium

Markandeya says he will next tell of Bhautya's birth and of the gods, rishis, sons, and kings of the earth in that period.

Markandeya announces Bhautya's birth, and Bhuti is described as sonless and undertaking austerities because he desires a son.
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The Markandeya Purana CANTO XLit. / CANTO h. / Canto L. / THE CEBATION OF THE NINE SAGES.; lines 13506-13556 confidence: high

Markandeya speaks; while Brahma meditates, mankind and occupations are begotten in his mind, and implements are produced from his body.

The passage describes beings and implements produced from Brahma's mind, body, limbs, and soul.
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The Markandeya Purana CANTO XLit. / CANTO h. / Canto L. / THE CEBATION OF THE NINE SAGES.; lines 13506-13556 confidence: high

When Brahma's offspring does not increase, he creates mind-born sons like himself: Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Marici, Daksha, Atri, and mind-born Vasishtha; they are called nine sons of Brahma.

Brahma creates nine sons like himself, explicitly called mind-born and listed by name.
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The Markandeya Purana CANTO XLit. / CANTO h. / Canto L. / THE CEBATION OF THE NINE SAGES.; lines 13506-13556 confidence: medium

Brahma further creates Rudra, whose birth is from his soul when it is angry, and also Sankalpa and Dharma; Dharma is said to have been begotten before the preceding sons.

Rudra is created from Brahma's soul when it is angry.
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The Markandeya Purana CANTO XV. / Hirita ; see note ** p. 28. / CANTO XV. / Canto XYI.; lines 5019-5041 confidence: high

Anasuya obtains from the gods a boon that Brahma, Vishnu, and Siva should be born as her sons and that she should attain yoga.

The boon states that Brahma, Vishnu, and Siva should be born as Anasuya’s sons.
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The Markandeya Purana CANTO XX nr. / CANTO XXIII. / CANTO XXIil. / CANTO xxin.; lines 7218-7378 confidence: medium

Siva says the boon will occur and instructs the Naga to eat the middle pinda during the sraddha while pure and self-controlled; the lady will rise from his middle hood, in the same form as when she died.

Siva says the woman will rise from the Naga's middle hood, and after the rite she is produced from his breathing middle hood.
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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 HAPPINESS IN WEDDED LIFE. / CANTO LXV. / Canto LXVI. / CANTO LXVr.; lines 22317-22429 confidence: high

Sva-rocis embraces the doe; she assumes a heavenly body, identifies herself as the goddess of the forest, and says the gods asked that a Manu be begotten from her by him to guard the terrestrial world.

The forest goddess states that the gods required a Manu to be begotten from her by Sva-rocis, and the son is described as destined to guard the terrestrial world.
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The Markandeya Purana HAPPINESS IN WEDDED LIFE. / CANTO LXV. / Canto LXVI. / CANTO LXVr.; lines 22317-22429 confidence: high

A son is born with auspicious marks and energy like Sva-rocis; heavenly instruments sound, Gandharvas sing, Apsarases dance, celestial elephants sprinkle water, and rishis and gods scatter flowers.

At the son's birth, celestial instruments, Gandharva song, Apsaras dance, elephant water-sprinkling, and flower-showers from rishis and gods occur.
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The Markandeya Purana HAPPINESS IN WEDDED LIFE. / CANTO LXV. / Canto LXVI. / CANTO LXVr.; lines 22317-22429 confidence: medium

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

The child illuminates the regions of the sky by his splendor and receives the name Dyuti-mat on that basis.
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The Markandeya Purana HYMN TO THE SUN. / CAHTO CIT. / Canto OY. / CANTO or.; lines 30950-31064 confidence: high

The Sun speaks to prostrate Aditi and promises to take birth in her womb with all his thousand portions and destroy the foes of her sons.

The Sun promises birth in Aditi’s womb; his ray incarnates there; Aditi conceives a heavenly embryo and gives birth to a brilliant child.
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The Markandeya Purana KHANINKTRA WAS AN EXTRAOEDINARY SACEIFICER. 619 / CANTO CXX. / CANTO CXXI. / Canto CXXTI.J; lines 34330-34367 confidence: medium

Karandhama "begat of her a son named Avikshita" who attained fame.

Avikshita's birth is marked by benign planets looking upon it, and he is introduced as the son of a king who attains fame and princely status.
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The Markandeya Purana KING DGRCIAMA MAREIES REVATI.' / CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7.; lines 24486-24646 confidence: medium

Markandeya introduces the sixth period of Manu Cakshusha; Cakshusha was born from the supreme deity’s eye in another birth and, remembering former lives, laughed on his mother’s lap.

Cakshusha is said to have been born in another birth from the eye of the supreme deity and to retain that condition in this birth.
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The Markandeya Purana MARRIAGE OP THE APSARAS WITH A GANDHARTA. 401 / Canto LXIII. / CANTO LX nr. / Canto LXIY; lines 22033-22139 confidence: medium

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

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

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

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

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

The speaker foregrounds the laying of eggs, calls the birds egg-born, and says they must be brahmans rather than ordinary birds.
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The Markandeya Purana THE COUESE OF CREATION. / THE COURSE OF CREATION. / CANTO XLTirr. / Canto XLIX.; lines 12946-12987 confidence: medium

Markandeya says that when Brahma was first creating and meditating on truth, he created a thousand pairs of human beings from his mouth; when born, they were chiefly characterized by goodness and self-glorious.

Brahma creates a thousand pairs of human beings from his mouth, and they are described as born with goodness and self-glory.
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The Markandeya Purana THE COURSE OF CREATION. / CANTO XLTirr. / Canto XLIX. / CANTO XLIX.; lines 12990-13091 confidence: medium

The passage describes creation of another thousand pairs from the creator's breast, thighs, and feet, assigning them qualities such as passion, ignorance, misery, envy, misfortune, and little understanding.

Prajapati is associated with producing the human race, and the passage describes pairs created from the creator's breast, thighs, and feet.
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The Markandeya Purana THE CURSE OK VAPU. / THE BIRTH OP IHE SPARROWS, / CANTO 11. / THE BJRTH OP THE SPAKROWS.; lines 451-505 confidence: medium

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

The birth sequence occurs through a pierced belly on a battlefield, with the eggs protected by a fallen bell and later found alive.
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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: medium

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.

Classes of divine, demonic, semi-divine, animal, plant, and aquatic beings are born from named figures in a sacred genealogy.
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The Markandeya Purana THE PLOTTERS WEBE DESTROYED IGBOMINIOHSLY. / CANTO CXFIIT. / CANTO CXIX. / KHANINKTRA WAS AN EXTRAOEDINARY SACEIFICER. 619; lines 33981-34031 confidence: medium

The sonless monarch hunts to obtain flesh for a sacrifice to the pitṛs in order to gain a son; he rides alone away from his troops into a great forest with horse, bow-guard, finger-protector, arrows, sword, and bow.

The sonless monarch seeks flesh for a sacrifice to the pitṛs in order to obtain a son.
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The Ramayan of Valmiki APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57465-57499 confidence: medium

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

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

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

Daçaratha is a king deprived of sons, and the petition asks the gods to send him four sons; the divine response promises fulfillment of his dearest desire.
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The Ramayan of Valmiki APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57501-57580 confidence: high

The gods describe the childless king Dasaratha, his penance and ashvamedha for sons, and ask Vishnu to be born as his son in four portions through his three wives.

The gods ask Vishnu to be born as the child of the king Dasaratha, divided into four portions among three royal wives.
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The Ramayan of Valmiki APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57501-57580 confidence: high

The gods describe the childless king Dasaratha, his penance and ashvamedha for sons, and ask Vishnu to be born as his son in four portions through his three wives.

Dasaratha is childless and performs severe penance and an ashvamedha sacrifice because he wants sons from heaven.
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The Ramayan of Valmiki APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57501-57580 confidence: high

Brahma’s answer satisfies the gods; Vishnu appears in infinite splendor, and the gods appeal to him as refuge from affliction.

The gods ask Vishnu/Narayana to be born as Dasaratha’s son, to divide himself into four portions among the king’s wives, and to kill Ravana in human form.
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The Ramayan of Valmiki APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57501-57580 confidence: high

The gods tell Vishnu about King Dasaratha, who is sonless, pious, truthful, and has performed penance and an ashvamedha to obtain sons; they ask Vishnu to be born as his son in four portions through the king’s three wives.

Dasaratha is described as sonless and as having undertaken severe penance and an ashvamedha sacrifice because he wants sons from heaven.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25997-26140 confidence: high

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

Sítá is found as an infant when Janak’s ploughshare cleaves sacred ground, and a heavenly voice confirms her status as his daughter.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25997-26140 confidence: high

Janak ploughs sacred land for rites; when the ploughshare cleaves the earth, Sítá comes to birth. Janak finds the dust-covered infant, calls her his daughter, and a voice from the sky confirms that she may justly be styled his own.

Sítá is said to come to birth when Janak’s ploughshare cleaves sacred land; she is not the daughter of a mortal woman, and a sky voice confirms her adoption.
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The Ramayan of Valmiki Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting.; lines 55883-56065 confidence: medium

Sítá asks whether Ráma has forgotten her birth as Janak’s child from fostering earth, their marriage, her obedience, and her faithful love.

Sítá asks whether Ráma has forgotten her birth as Janak’s child from fostering earth.
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The Ramayan of Valmiki Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 confidence: high

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

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

Brahman reflects and states that Ravana's boon protected him from Gandharvas, genii, gods, Danu beings, and giants, but Ravana contemptuously omitted humans; therefore he must be killed by a human.

The gods ask Vishnu to become Dasaratha's sons, assume human nature, and kill Ravana because Ravana is invulnerable to gods but not to humans.
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The Ramayan of Valmiki Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 confidence: medium

The gods explain that Dasaratha seeks offspring and ask Vishnu to become his sons through the king's three wives, dividing himself into four, and in human nature to kill Ravana, a grave pest of the world.

Vishnu is to be born as Dasaratha's sons and promises to dwell among mortals ruling the earth after destroying Ravana.
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The Ramayan of Valmiki Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 confidence: high

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

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

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

The gods ask Vishnu to be born through Dasaratha's wives, divide himself fourfold, and assume human nature to kill Ravana, whose boon excluded humans.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 confidence: high

Rishyaśring says he will perform another sacrifice to secure a son for Daśaratha; many gods and celestial groups assemble for the sacrificial shares.

Daśaratha’s desire for sons is addressed through Aśvamedha and another sacrifice, after which the gods grant four sons.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 confidence: high

The gods ask Vishṇu, for the good of the universe, to become Daśaratha’s son by dividing himself into four parts in the wombs of the king’s three consorts and to conquer Rávaṇa, who is invulnerable to gods.

The gods ask Vishṇu to become Daśaratha’s son by dividing himself into four parts in the wombs of the king’s three consorts.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 confidence: high

Rishyaśring undertakes another sacrifice to secure a son for Daśaratha; gods and celestial groups, including Brahmá, Stháṇu, Náráyaṇa, divine mothers, Indra, and the Maruts, gather for sacrificial shares.

A sage performs a sacrifice for a childless king; the gods receive sacrificial shares and grant the request that the king have four sons.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 confidence: high

Rishyaśring asks with joined hands that Daśaratha receive four sons; the gods assent, say the king will obtain his desire through the sacrifice, and disappear.

The gods ask Vishṇu to divide himself into four parts and become Daśaratha's son through the wombs of the king's three consorts; Vishṇu promises to remain incarnate among men.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57270-57284 confidence: high

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

Vishṇu seeks a human birthplace, chooses a royal father, and is asked to destroy Rávaṇa.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57270-57284 confidence: high

After giving a promise to the gods, Vishnu seeks a birthplace among humans.

Vishnu seeks a birthplace among humans and chooses Dasharatha as father.
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The Ramayan of Valmiki Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 confidence: high

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

The passage links a sacred rite and Asvamedha context with the gods' grant that four sons be born to the childless king.
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The Ramayan of Valmiki Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 confidence: high

Vishnu appears radiant after being contemplated by Brahma; the gods ask him to support them by becoming Dasaratha's son and dividing into four parts in the wombs of the king's consorts.

The gods ask Vishnu to become Dasaratha's son, manifest through the king's consorts, assume human nature, and kill Ravana.
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The Ramayan of Valmiki Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 confidence: high

Rishyasringa tells the king he will perform another very holy generative rite so the king may obtain desired offspring, and he begins the rite.

A king lacking progeny performs an Asvamedha and receives a further sacred rite; the officiating sage petitions the gods for four sons and the gods assent.
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The Ramayan of Valmiki Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 confidence: high

Vishnu arrives radiant with immense light; the gods ask him to become Dasaratha’s son, divide himself into four parts, and manifest in the wombs of the king’s four consorts.

The gods ask Vishnu to become Dasaratha’s son, divide himself into four parts, manifest in the consorts’ wombs, and later kill Ravana in human form.
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The Ramayan of Valmiki Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 confidence: high

“The childless king for offspring pined. / No son had he his name to grace, / Transmitter of his royal race.”

The king lacks a son to continue his royal race and longs for offspring; an old prophecy says a son will arise from his ancient line.
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The Ramayan of Valmiki Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 confidence: high

“A votive steed ’twere good to slay, / So might a son the gift repay.”

The king considers slaying a votive steed so that a son might be granted in return.
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The Ramayan of Valmiki Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 confidence: medium

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

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

“No son had he his name to grace, / Transmitter of his royal race”; the king thinks that a votive steed might be slain so that a son would repay the gift, then lays the plan before his lords and calls for priestly guides.

The king proposes to slay a votive steed so that a son might be received in return.
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The Ramayan of Valmiki Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 confidence: medium

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

Sumantra recounts Sanatkumár’s prophecy that a son would arise from the king’s ancient line when the years came round.
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The Ramayan of Valmiki Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1896-1945 confidence: high

At the Offering of the Steed, Rishyaśring will feed the flames with holy oil and gain sons for King Daśaratha, who has begged for them in vain.

At the Offering of the Steed, Rishyaśring feeds the flames with holy oil and gains sons for Daśaratha, whose prayers had previously been vain.
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The Ramayan of Valmiki Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1896-1945 confidence: high

At the Offering of the Steed, Rishyaśring will feed flames with holy oil and gain sons for King Daśaratha.

At the Offering of the Steed, Rishyaśring feeds the flames with holy oil and gains sons for King Daśaratha, whose prayers for sons had failed.
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The Ramayan of Valmiki Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun.; lines 2467-2611 confidence: high

Spring returns; Daśaratha resolves to pay his vow to win sons and asks Vaśiṣṭha to prepare the rite according to sacred rule and guard it from defects.

The king resolves to perform a vowed rite specifically to win sons, and the passage culminates in sacrificial rites involving the lifeblood of the steed.
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The Ramayan of Valmiki Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun.; lines 2467-2611 confidence: medium

The spring returns; the king resolves to pay his vow “To win him sons” and asks Vaśishṭha to prepare the rite according to Holy Writ while guarding its sacred forms.

The stated purpose of the king’s vow and rite is to win sons.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: high

Punjikasthalá, a heavenly Apsaras, becomes Anjaná after being cursed to dwell on earth in Vánar form.

Anjaná's transformed divine status, the Wind-God's promise, and Hanumán's birth in a cave precede his extraordinary childhood leap.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: high

Punjikasthalá, an Apsaras, becomes Anjaná in Vánar form after a divine curse; the Wind-God comes to her on a mountain crest and promises a powerful child.

The passage says the Wind-God promises Anjaná a glorious child with extraordinary strength, wisdom, and springing power, and then recounts Hanumán’s cave birth and superhuman childhood leap.
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The Ramayan of Valmiki Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8716-8895 confidence: high

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

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

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

Sítá is found beneath the ploughshare, named from her secret birth, and described as not of woman born.
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The Ramayan of Valmiki Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8320-8460 confidence: high

“’neath the share was found / An infant springing from the earth, / Named Sítá”

Sítá is found beneath the ploughshare as an infant springing from the earth and is later described as not woman-born.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: high

“The first-born Fathers, one by one, / Great Lords of Life, whence all in earth / And all in heaven derive their birth.”

The passage explains the origins of gods, Daityas, animals, birds, humans, serpents, trees, and other beings through named parents and lineages.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: high

Krodhavaśā’s daughters are listed; they become mothers of deer, bears, yak, lions, monkeys, tigers, elephants, warder beasts, cattle, horses, and serpents.

Surasá is said to bear serpents, and Kadrú is called the mother of countless snakes.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: medium

Manu gives life to humans; Bráhmans spring from her mouth, Kshatriyas from her chest, Vaiśyas from her thighs, and Śúdras from her feet.

The Bráhman, Kshatriya, Vaiśya, and Śúdra groups are described as springing from Manu’s mouth, chest, thighs, and feet.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: medium

The speaker asks Rama to listen while he lists first-born Fathers, Lords of Life, from whom beings on earth and in heaven derive birth.

The passage organizes gods, demons, animals, serpents, humans, and trees through named ancestral fathers, mothers, marriages, and births.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: high

Manu gives life to humans and four social classes from her mouth, chest, thighs, and feet; Anala gives rise to fruit-laden trees.

Manu is said to give life to humans, with four social classes arising from her mouth, chest, thighs, and feet.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: high

Krodhavasa's daughters are named and linked to deer, bears, yaks, elephants, lions, monkeys, tigers, cattle, horses, serpents, and snakes.

Surasa and Kadru are identified as sources of serpents and snakes.
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The Ramayan of Valmiki Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2232-2371 confidence: medium

The prophecy says Śántá will be married to Rishyaśring, who will be invited by Daśaratha to perform the sacrifice for sons and Paradise; Daśaratha will gain the boon and have four sons who maintain his line.

An old holy speaker declares that Daśaratha will obtain a boon and see four sons of great strength maintain his royal line.
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The Ramayan of Valmiki Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2232-2371 confidence: high

Daśaratha will invite Rishyaśring “To celebrate the sacrifice / To win him sons and Paradise,” and will gain four strong sons to maintain his line.

Daśaratha seeks Rishyaśring’s ritual performance in order to gain sons, and the prophecy says four sons will maintain his line.
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The Ramayan of Valmiki Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed.; lines 2374-2464 confidence: high

Daśaratha says that in childless longing he has no happiness and has decreed the slaying of the sacrificial steed in a high offering with Rishyaśring’s aid.

The king orders a high horse sacrifice because of childlessness, and priests state that sons will be born to him.
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The Ramayan of Valmiki Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed.; lines 2374-2464 confidence: medium

After the Dewy Season passes and spring returns, the king ordains a sacrifice and asks Rishyaśring to aid an offering for heirs to save his line.

The offering is requested for heirs to save the king's line, and the priests promise that the desired sons will be born to him.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2617-2782 confidence: medium

Kauśalyá circles and garlands the sprinkled horse, slays it with three swords, remains beside the dead horse through the night to gain a son, and is attended by other queens and priests who bless her.

Kauśalyá’s actions beside the dead sacrificial horse are explicitly connected to the aim of gaining a son.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2617-2782 confidence: medium

Kauśalyá stays beside the dead horse overnight to gain a son; three priests lead the other queens to touch the steed and attend her; Rishyaśring and other Brahmans praise and bless her.

Kauśalyá stays by the dead horse from evening until daybreak explicitly “a son to gain,” and the king’s hopes are referenced during the marrow-steam rite.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2783-2944 confidence: high

Daśaratha asks Rishyaśring to increase his race; Rishyaśring replies that four sons will be born to uphold the royal line.

Daśaratha’s horse sacrifice and subsequent rite are explicitly undertaken so that he may gain sons who will uphold his royal line.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2783-2944 confidence: medium

Gods and other heavenly beings gather for their shares; Rishyaśring says Daśaratha has slain the votive steed to gain a son and asks the gods to grant four sons of high renown.

Rishyaśring requests that the gods crown the king’s offerings with four sons, and the gods say the longing will be gratified.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2783-2944 confidence: high

A sequence of named rites is performed in proper order, including Ukthya, Atirātra’s holy flame, Aptoryām, Abhijit, Viśvajit, Jyotishṭom, and Āyus.

Daśaratha’s rites include the slain votive steed and a further rite explicitly begun to win sons, with gods asked to grant four sons.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2783-2944 confidence: medium

Daśaratha asks, “Vouchsafe the increase of my race”; Rishyaśring replies, “Four sons, O Monarch, shall be thine.”

Daśaratha asks for increase of his race, and the promised four sons are described as upholders of his royal line.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2946-3017 confidence: high

The gods say Daśaratha has slain the sacrificial steed, longs for sons, has three queens, and ask the deity to be born as his seed, divided into four.

The gods ask the deity to be born as Daśaratha’s offspring through his three queens.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2946-3017 confidence: medium

The gods say Daśaratha has slain the sacrificial steed, longs for sons, has three queens, and ask the deity to be born as his seed, divided into four.

Daśaratha is said to have slain the sacrificial steed while longing for sons, immediately before the request for divine birth as his offspring.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2946-3017 confidence: high

The gods say Daśaratha performed penance, slew the sacrificial steed while longing for sons, and has three queens; they ask the deity to be born as his seed and divided into four offspring.

The deity is asked to incarnate as Daśaratha's seed, divide himself in four, and become offspring through the king's three queens.
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The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 confidence: medium

Hanumán laments Sítá as captive and desolate, recalls her furrow-birth and connection to Mithilá, says she chose forest life from wifely duty, and notes her thoughts are fixed on Ráma.

Hanumán says Sítá sprang from the furrowed ground and is child of the high-souled king of Mithilá.
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The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 confidence: medium

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

Hanumán says Sítá sprang from the furrowed ground and is child of the king of Mithilā.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3020-3153 confidence: high

Vishṇu promises the gods, seeks a place of birth, divides his being into four, chooses Daśaratha as sire, and then departs for earth.

Vishṇu chooses Daśaratha as earthly sire, divides his being into four, and prepares to take birth from the royal house.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3020-3153 confidence: high

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

A heavenly nectar is given to the queens, and after drinking their portions each royal woman conceives.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3020-3153 confidence: high

Vishṇu promises the gods, plans his place of birth, divides his being into four, chooses Daśaratha as sire, and Daśaratha prepares the rite that wins an heir.

Vishṇu divides his being into four, chooses Daśaratha as sire, and the royal queens conceive after drinking heavenly nectar.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3020-3153 confidence: medium

The being holds a golden vase with silver lining filled with heavenly nectar and says he is a servant and messenger sent from heaven by the Lord of life.

A flame-born envoy brings a golden, silver-lined vessel of heavenly nectar whose distribution to the queens leads to conception.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3020-3153 confidence: high

The self-existent Lord tells the gods to make helpers for Vishṇu’s sake, able to aid him in war, change form, move swiftly, counsel wisely, and use weapons.

The self-existent Lord orders the gods and other beings to make helpers for Vishṇu, endowed with changeable forms and heroic powers, and to have brave children in monkey form.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3020-3153 confidence: medium

Vishṇu promises the gods, plans his place of birth, divides his being into four, chooses Daśaratha as sire, and Daśaratha prepares the rite that wins an heir.

A childless king receives a god-sent fertility substance through a successful sacrifice, and his queens conceive expected princely sons.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3155-3293 confidence: medium

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

Countless sons in sylvan forms are generated by divine and supernatural beings to create a vast host.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3155-3293 confidence: high

The mighty Sire addresses the group; they obey and beget countless brave sons “disguised in sylvan forms.” Gods, sages, heavenly minstrels, fauns, snakes, bards, spirits, and serpents become fathers or have sons.

The passage lists many divine or supernatural fathers for monkey or sylvan chieftains and says the created beings bear the strength and mien of their parent gods.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3295-3463 confidence: medium

Daśaratha reverently circles Rishyaśring, assigns soldiers to him, receives the hermit’s blessing, watches him depart, and returns home expecting his queens to bear promised sons.

Daśaratha returns home expecting each queen to bear her promised son, linking the completed rites and royal lineage expectation.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3295-3463 confidence: medium

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

Daśaratha returns home expecting each queen to bear a promised son who will uphold his ancient fame.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3510-3648 confidence: high

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

Rāma is born under auspicious celestial signs, marked with heavenly grace, linked to Viṣṇu's vigour, and assigned a world-saving purpose; the other princes also manifest Viṣṇu's essence.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3510-3648 confidence: high

Kauśalyā bears Rāma, described as marked with heavenly grace, adored by the worlds, born from half of Viṣṇu's vigour, and destined to destroy Rāvaṇa and help the worlds.

The princes are born to the king's queens, publicly celebrated, named by Vasiṣṭha, and described as virtuous royal heirs with divine associations.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3510-3648 confidence: high

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

The princes are born after a rite, under detailed celestial configurations, with Rāma especially described through heavenly marks and divine purpose, followed by heavenly and civic celebration.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3820-3990 confidence: medium

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

The king says his sons came to cheer his old age as a hard-won boon after nine thousand years.
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The Ramayan of Valmiki Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6396-6572 confidence: medium

Diti asks Indra that the blighted bud cleft into seven become seven fair spirits, Maruts or gods of storms, assigned to heavenly regions and the lower air.

A blighted bud cleft by Indra becomes the source from which Diti asks that seven spirits arise as Maruts, gods of storms.
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The Ramayan of Valmiki Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4218-4397 confidence: high

Rama asks how a spirit can have such strength; Viśvámitra explains that childless Suketu practiced austerities and Brahmá granted him Táḍaká, beautiful and endowed with the power of a thousand elephants, but no son.

The childless Suketu receives Táḍaká through Brahmá's favor, and she is endowed with extraordinary strength.
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The Ramayan of Valmiki Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4218-4397 confidence: high

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

The childless Suketu performs austerities; the Mighty Sire grants him Táḍaká, who receives Brahmá’s dower of strength equal to a thousand elephants.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 confidence: high

“I long, O Saint, to see a son / By force of holy penance won. / Unwed, a maiden life I live: / A son to me, thy suppliant, give.”

Somadā asks for a son by the force of holy penance, and Chūli grants Brahmadatta as a spiritual child.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 confidence: high

After the wedding, the sonless monarch orders a sacrifice prepared to gain an heir.

The sonless monarch prepares a sacrifice to gain an heir, and a prophetic figure announces Gādhi’s birth.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 confidence: high

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

Somadá asks for a son while unwed and specifically seeks one won by holy penance; Chúli grants her Brahmadatta.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 confidence: high

After the wedding rites, the sonless Kuśanábha prepares a sacrifice to gain an heir. Kuśa, Brahmá’s son, appears, promises a son named Gádhi, vanishes to Brahmá’s world, and Gádhi is later born.

The sonless Kuśanábha prepares a sacrifice to gain an heir; the ancestor Kuśa appears and foretells the birth of Gádhi, who becomes the narrator’s father.
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The Ramayan of Valmiki Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5397-5489 confidence: high

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

Sumati gives birth to a gourd whose split rind reveals sixty thousand babies, later kept in jars of oil until they emerge strong.
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The Ramayan of Valmiki Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5397-5489 confidence: high

Sagar and his two queens perform austerities for a hundred years on Himálaya’s hill near Bhrigu’s rill, pleasing Bhrigu.

Sagar and his queens perform long austerities, and Bhrigu responds by promising sons to the king.
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The Ramayan of Valmiki Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5397-5489 confidence: high

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

Sumati gives birth to a gourd whose split rind reveals sixty thousand babes.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 confidence: medium

After a thousand years, a gentle sage with staff and can, lord of healing, calmly rises from the ocean.

A healing sage, Apsarases born from foam and water, Surā, a divine steed, a gem, and the Moon God emerge from the churned sea.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6291-6393 confidence: high

Diti mourns her slain sons and asks Kaśyap for a son whose arm may destroy Indra.

Diti requests a son to kill Indra, and Kaśyap promises one if she maintains purity for a thousand years.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6291-6393 confidence: medium

A lotus-bed maiden with gems, diadem, and lotus in hand emerges, is called Queen of the Gods, Beauty, and Fortune, and clings to lotus-bearing Vishṇu.

A lotus-borne maiden identified as Beauty and Fortune emerges amid the churning and clings to Vishṇu.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6291-6393 confidence: medium

Diti, grieving her slain sons, addresses Kaśyap, her husband, asking for a son whose arm may destroy Indra.

Diti asks for a son to destroy Indra; Kaśyap promises such a son if she remains pure for a thousand years.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57608-57690 confidence: medium

Pulastya proclaims that any damsel seen again near his hermitage will become pregnant; Triṇavindu’s daughter comes there, becomes pregnant, is accepted as Pulastya’s wife, and bears Viśravas.

The passage traces important figures through unusual or significant births, including pregnancy caused by Pulastya’s proclamation and the births of Kuvera and Rāvaṇa’s generation.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57691-57754 confidence: high

Vedavatī cuts off her hair, says she will enter fire, and declares she will be born again for Rāvaṇa's destruction as a virtuous daughter not produced from a womb.

Vedavatī asks to be born as a virtuous daughter not produced from the womb and is later identified as Sītā, daughter of the king of the Janakas.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: medium

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

The Vaikhánases spring from Prajápati's nails, and the Válakhilyas are tiny sages born from Samnati.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65152-65262 confidence: high

Sítá was not born of woman and was found by King Janak while he prepared the ground for a sacrifice.

Sítá is described as not born of woman and found in the ground during preparation for a sacrifice.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65152-65262 confidence: medium

Lakshmí is wife of Vishṇu, Goddess of Beauty and Felicity, and rose like Aphrodite from sea foam.

Lakshmí, Goddess of Beauty and Felicity, is said to rise from sea foam.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 66273-66368 confidence: high

Footnotes identify classes of gods, a water-residing figure, the third incarnation of Vishnu bearing the earth on his tusk, Vamana as the Dwarf incarnation of Vishnu, the killer of Madhu, and a lotus from a navel from which Brahma was born.

Brahma is said to have been born from a lotus springing from a navel.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 66273-66368 confidence: high

Notes mention one who resides in water, the third incarnation of Vishṇu bearing the earth on his tusk, Vāmana the Dwarf incarnation, the killer of the demon Madhu, and a navel lotus from which Brahmā was born.

The passage says Brahmā was born from a lotus that sprang from a figure's navel.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62092-62214 confidence: high

Dwija, or twice-born, is applied to Brāhmans and higher castes; sacred-thread investiture and initiation into religious mysteries are regarded as regeneration or second birth.

Sacred-thread investiture and initiation into religious mysteries are described as regeneration or second birth.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62332-62449 confidence: medium

Manu as legislator is identified with Cretan Minos and as progenitor of mankind with German Mannus; a Tacitus citation mentions Tuisco, an earth-born god, and his son Mannus as origins and founders.

The cited comparative passage describes Tuisco as earth-born and Mannus as his son and as an origin or founder of a people; the note links Manu as progenitor with Mannus.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62565-62694 confidence: medium

The note says the poet likely indicated the vernal equinox as Rama’s birthday and lists lunar mansion and planetary positions associated with the nativity.

Rama’s birth is associated with the vernal equinox and specific celestial positions.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62696-62815 confidence: medium

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

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

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

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

Apsaras are explained through water etymologies and described as inhabitants of water, nymphs of streams, or vapours forming mist and clouds.

Apsaras are linked with water, streams, vapours, mist, and clouds; Lakshmi is called daughter of the Milky Sea.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 confidence: high

Lakshmi is called daughter of the Milky Sea, and the note calls the similarity to Greek Venus born from sea foam remarkable.

Lakshmi is called daughter of the Milky Sea, and the note explicitly compares this to Venus born from sea foam.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 confidence: medium

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

Indra destroys Diti's unborn fruit with a thunderbolt, after which the Maruts, gods of wind and storm, arise.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63078-63190 confidence: medium

Divine personages of minute size are described as produced from Brahmá's hair and possibly related to a small-infantry/crane-war image.

Minute divine personages are said to be produced from Brahmá's hair.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63192-63299 confidence: medium

"Sítá means a furrow"; a quoted comparison says a figure "from the teeming furrow took his birth" and was "offspring of the foodful earth."

Sítá is glossed as 'furrow' and the passage quotes a comparison involving birth from a teeming furrow and earth.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63192-63299 confidence: medium

The note says Sítá means a furrow and quotes a passage in which Erechtheus takes birth from the earth’s furrow.

Sítá’s name is glossed as furrow, and the accompanying comparison cites Erechtheus as born from a furrow.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58747-58884 confidence: medium

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

Sages produce a son by rubbing the thigh of the childless dead King Vena, and the emergent being becomes Nishada, ancestor of the Nishadas.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 60064-60122 confidence: high

Sita is said to be born from the furrow opened by King Janak when ploughing; the note compares this with the origins of Helen and Aeneas in Homer and Virgil.

Sita's origin is described as birth from a furrow opened in the earth by King Janak's ploughing.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 60064-60122 confidence: high

The note says primitive epic interweaves myth and history, and mentions Sítá’s birth from the furrow opened by King Janak, comparing its reality-status with origins of Helen and Æneas in Homer and Virgil.

Sítá is said to be born from the furrow opened by King Janak’s ploughing.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58112-58192 confidence: medium

The note contrasts Christian doctrine: the Son of God assumes a human body, is born as man, redeems humanity, and establishes an eternal result.

The passage summarizes the Christian doctrine that the Son of God assumes a human body, is born as a man, and redeems humanity.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58112-58192 confidence: high

The passage compares the Indian idea with Christ’s Incarnation and says Christ assumed a human body, was born as a man, and accomplished eternal spiritual redemption.

In the Christian comparison, the Son of God assumes a human body, is born as a man, and redeems humanity.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58194-58313 confidence: medium

The note introduces the story of Sita's banishment and the subsequent birth of Kusa and Lava in Valmiki's hermitage.

The prose note links Sita's banishment with the later birth of Kusa and Lava in Valmiki's hermitage; Rama orders Sita left at Valmiki's grove.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 confidence: medium

Lakshman prepares to leave Sita in the distant wood, Ganga raises wave-hands to stop him, he tells the king's command, and Sita swoons and falls on the earth amid scattered gems.

Sita falls on the bosom of Earth from which she sprang, and Earth is explicitly called her mother.
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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 Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58449-58532 confidence: medium

A note says Paraśurāma’s scene is probably interpolated to make him declare Rāma to be Vishṇu; Lassen reports Schlegel’s view that chapters treating Rāma as Vishṇu’s incarnation could be omitted, and notes an interrupted sacrifice sequence before the gods propose incarnation to Vishṇu.

The passage discusses chapters where Rāma is regarded as an incarnation of Vishṇu and a scene where Paraśurāma declares Rāma to be Vishṇu.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: medium

Book I opening titles include Invocation, Nárad, Brahmá’s Visit, Rishyasring, sacrifice decreed/begun/finished, Rávan Doomed, The Nectar, The Vánars, and The Birth Of The Princes.

Contents titles include the birth of princes, the birth of Tádaká, and the birth of Gangá.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: medium

Book I titles name Rishyasring, sacrifices decreed/begun/finished, Rávan doomed, nectar, Vánars, Rishyasring’s return/departure, and the birth of the princes.

Titles name the birth of the princes, the birth of Tádaká, and the birth of Gangá; the princely birth appears after sacrifice and nectar titles.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 confidence: medium

The Rudras are eight agents in creation and sprang from Brahma's forehead.

The Rudras are said to have sprung from the forehead of Brahma.
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The Rámáyan of Válmíki, translated into English verse APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57463-57497 confidence: medium

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

The requested outcome is that the gods send Daçaratha four sons who will be praised in the three worlds.
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The Rámáyan of Válmíki, translated into English verse APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57499-57578 confidence: high

Vishnu appears in splendor; the gods ask him for refuge and describe King Dasaratha as childless, pious, virtuous, truthful, and as having performed ashvamedha to obtain a son.

The gods ask Vishnu to be born as Dasaratha’s son, divided into four portions, through the wombs of Dasaratha’s three wives, and then to kill Ravana in human form.
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The Rámáyan of Válmíki, translated into English verse Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25995-26138 confidence: high

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

Sítá says she sprang to birth as the ploughshare cleft sacred earth, was found by Janak, and was confirmed as his child by a voice from the sky.
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The Rámáyan of Válmíki, translated into English verse Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting.; lines 55881-56063 confidence: medium

Sítá asks why rejection was not sent through Hanúmán in Lanká, recalls being Janak’s child from fostering earth, recalls placing her hand in Ráma’s, and appeals to her obedience and faithful love.

Sítá recalls being Janak’s child from fostering earth while defending her life and fidelity.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57284-57375 confidence: high

A learned figure tells the king he will prepare another sacred rite for obtaining male offspring, with Atharvanic hymns; Vibhândaci’s son begins preparing it for the king’s desire.

The passage links the king’s desire for sons with a sacred rite and horse sacrifice, followed by divine assent to the birth of four sons.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57284-57375 confidence: high

The gods tell Vishnu that Dasaratha is sonless and has performed a horse sacrifice. They ask Vishnu to take the condition of Dasaratha’s sons, be born from his three wives, divide himself fourfold, and in human nature kill Ravana in battle.

The gods ask Vishnu to be born from Dasaratha’s three wives by dividing himself into four parts, taking the condition of the king’s sons.
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The Rámáyan of Válmíki, translated into English verse Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57181-57266 confidence: high

Rishyaśring tells Daśaratha he will perform another sacrificial act to secure a son; gods and celestial beings assemble for sacrificial shares.

Daśaratha seeks sons through sacrificial rites; gods receive shares and agree that he shall obtain four sons.
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The Rámáyan of Válmíki, translated into English verse Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57181-57266 confidence: high

The celestials ask Vishṇu to become Daśaratha’s son, divide into four parts in the wombs of the king’s three consorts, become man, and conquer Rávaṇa.

The gods ask Vishṇu to become Daśaratha’s son by dividing himself into four parts in the wombs of the king’s three consorts.
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The Rámáyan of Válmíki, translated into English verse Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57268-57282 confidence: high

“Having given this promise to the gods, the divine Vishṇu ... sought a birth-place among men.”

Vishnu seeks a human birthplace and chooses Daśaratha as his father.
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The Rámáyan of Válmíki, translated into English verse Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57377-57461 confidence: high

Risyasringa tells the king he will perform another very holy generative rite so the king may obtain the desired progeny, and begins the rite for the king’s prosperity.

Dasaratha’s desire for progeny is addressed through a holy generative rite and the Ashvamedha sacrifice, with divine beings assenting to the birth of sons.
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The Rámáyan of Válmíki, translated into English verse Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57377-57461 confidence: high

The gods tell Vishnu that Dasaratha is just, virtuous, truthful, pious, childless, and desirous of progeny; they ask Vishnu to become his son, divide into four parts, and manifest in the wombs of the king’s four consorts.

The gods ask Vishnu to become Dasaratha’s son, divide into four parts, and manifest in the wombs of the king’s four consorts.
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The Rámáyan of Válmíki, translated into English verse Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1747-1892 confidence: medium

The childless king pines for offspring and thinks, “A votive steed ’twere good to slay, / So might a son the gift repay,” then asks Sumantra to bring the priestly guides headed by Vaśishṭha.

The king lacks a son to continue his royal race and proposes slaying a votive steed so that a son may be granted.
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The Rámáyan of Válmíki, translated into English verse Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1747-1892 confidence: medium

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

Sumantra reports that Sanatkumár foretold a son would spring from the king’s ancient line.
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The Rámáyan of Válmíki, translated into English verse Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun.; lines 2465-2609 confidence: high

Spring returns; Daśaratha resolves to pay his vow to win sons and asks Vaśiṣṭha to prepare the rite according to holy writ and protect its sacred forms.

Daśaratha undertakes a vow-backed rite to win sons, and the passage ends with sacrificial rites involving the steed’s lifeblood.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44552-44717 confidence: high

Anjaná stands on a mountain crest; the God of Wind comes beside her, breathes on her, embraces her, and tells her that the child he gives will be strong, brave, wise, and tireless.

Hanumán is presented as the child given by the Wind-God to Anjaná, with promised strength, wisdom, and tireless limbs, and is born in a cave beneath the earth.
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The Rámáyan of Válmíki, translated into English verse Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8714-8893 confidence: high

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

A rival wife poisons Kālindī’s food to destroy her pregnancy, but Chyavan foretells a fortunate and strong child born with the poison, and Kālindī bears Sagar.
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The Rámáyan of Válmíki, translated into English verse Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8318-8458 confidence: high

“When sudden, ’neath the share was found / An infant springing from the earth, / Named Sítá from her secret birth.” Janak then describes her as his cherished daughter and vows her as a prize for heroic worth.

Sítá is found as an infant beneath the ploughshare, is described as springing from the earth, and is later called not of woman born.
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The Rámáyan of Válmíki, translated into English verse Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28109-28284 confidence: high

The speaker asks Raghu’s son to listen and lists first-born Fathers or Lords of Life from whom beings in earth and heaven derive birth.

The passage explains the origins of gods, demons, birds, animals, humans, trees, serpents, and snakes through named ancestral parents and mothers.
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The Rámáyan of Válmíki, translated into English verse Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28109-28284 confidence: high

Krodhavaśá’s daughters are named and linked to deer, bears, yaks, mountain roes, Airávat, lions, monkeys, pards, langurs, tigers, elephants, world-warding beasts, cattle, horses, serpents, and snakes.

Surasā is said to bear serpents, and Kadrū is named as mother of snakes.
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The Rámáyan of Válmíki, translated into English verse Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28109-28284 confidence: medium

Manu, wife of Kaśyap, gives life to humans; Bráhmans, Kshatriyas, Vaiśyas, and Śúdras are associated respectively with her mouth, chest, thighs, and feet.

Manu gives life to the human race, with Bráhmans, Kshatriyas, Vaiśyas, and Śúdras born from her mouth, chest, thighs, and feet.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2230-2369 confidence: high

Daśaratha is to invite Rishyaśring to perform a sacrifice to win sons and Paradise; from him Daśaratha will gain four sons of great strength to maintain the royal line.

Daśaratha invites Rishyaśring to celebrate or ordain a rite specifically to gain sons, and the prophecy says four sons will maintain his line.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2230-2369 confidence: high

Daśaratha is to invite Rishyaśring to perform a sacrifice to win sons and Paradise; from him Daśaratha will gain four sons of great strength to maintain the royal line.

The desired sons are explicitly connected with maintaining Daśaratha’s royal line, and the means is a Brahman-led sacrifice.
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The Rámáyan of Válmíki, translated into English verse Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed.; lines 2372-2462 confidence: high

Daśaratha bows to Rishyaśring, asks him to aid a vowed offering for heirs to save his line, and Rishyaśring agrees while asking that all requisites be prepared.

The childless king arranges a horse sacrifice with Rishyaśring and the priests so that sons may be born and the royal line saved.
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The Rámáyan of Válmíki, translated into English verse Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed.; lines 2372-2462 confidence: medium

Daśaratha goes to his wives and tells them to begin lustral rites for a glorious offering that may bear the precious fruit of sons; their faces brighten at his words.

The king tells his wives to begin lustral rites before the offering meant to bear sons, and they respond joyfully.
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The Rámáyan of Válmíki, translated into English verse Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2615-2780 confidence: medium

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

Kauśalyā slays the steed and remains beside the dead charger through the night explicitly to gain a son, with other queens and priests participating.
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The Rámáyan of Válmíki, translated into English verse Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2781-2942 confidence: high

After the prescribed task, Daśaratha grants regions of land to the sacrificial priests; they decline land and say the earth should remain under the king’s control.

Daśaratha performs the steed sacrifice and a further rite, and the explicit aim is to gain sons who will uphold the royal line.
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The Rámáyan of Válmíki, translated into English verse Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2781-2942 confidence: high

Daśaratha asks, “Vouchsafe the increase of my race”; Rishyaśring answers, “Four sons, O Monarch, shall be thine, / Upholders of thy royal line.”

The requested and promised sons are described as upholders of Daśaratha’s royal line, and the gods affirm that his longing will be gratified.
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The Rámáyan of Válmíki, translated into English verse Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2944-3015 confidence: medium

The gods state that Daśaratha has slain the sacrificial steed seeking sons, ask the Lord to be born through his three queens, divided in four, and to take man's nature to slay Rávaṇ, who oppresses heavenly and ascetic beings.

Daśaratha is described as having slain the sacrificial steed while longing for sons.
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The Rámáyan of Válmíki, translated into English verse Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2944-3015 confidence: high

The gods state that Daśaratha has slain the sacrificial steed seeking sons, ask the Lord to be born through his three queens, divided in four, and to take man's nature to slay Rávaṇ, who oppresses heavenly and ascetic beings.

The gods ask the Lord to be born as Daśaratha's seed through the three queens and to divide himself in four; Vishṇu later says he will reign as a human king.
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The Rámáyan of Válmíki, translated into English verse Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2944-3015 confidence: medium

The gods state that Daśaratha has slain the sacrificial steed seeking sons, ask the Lord to be born through his three queens, divided in four, and to take man's nature to slay Rávaṇ, who oppresses heavenly and ascetic beings.

The gods explicitly ask the deity to divide himself in four and become offspring by the three queens.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45762-45929 confidence: medium

Hanumán laments Sítá’s captivity, recalls Ráma’s deeds for her, says she sprang from the furrowed ground, names her connection to Mithilá, and describes her loyalty and longing for Ráma.

Hanumán recalls Sítá as one who sprang from the furrowed ground and as the child of the king of Mithilá.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3018-3151 confidence: high

Vishṇu promises the gods, seeks a birth-place, divides his being in four, chooses Daśaratha as sire, and departs while gods and saints bow; Daśaratha prepares the rite that wins an heir.

Vishṇu chooses Daśaratha as sire, divides his being into four, and the king’s queens later conceive after receiving the divine nectar.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3018-3151 confidence: high

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

The queens are told to drink the divine nectar so they will bear sons, and after receiving portions from the king they conceive.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3018-3151 confidence: medium

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

The self-existent Lord states that he earlier shaped the lord of bears, born from his mouth as he gaped.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3153-3291 confidence: high

The opening states that, after a mighty Sire’s command, gods, sages, minstrels, fauns, snakes, bards, spirits, and serpents produce numerous brave sons in sylvan forms.

The passage describes divine and semi-divine beings begetting sons in sylvan forms and assigns specific Vánar chiefs to divine fathers.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3293-3461 confidence: medium

The king gives final farewell, circumambulates Rishyaśring reverently, assigns soldiers to him, receives the Brahman’s blessing for fortune and just rule, returns to his royal seat, and awaits sons from his queens.

Daśaratha returns expecting promised sons from his queens, and the later message links Rishyaśring with completed rites and the slain steed.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3508-3646 confidence: high

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

The princes’ births are framed by a prior glorious rite, detailed celestial timing, heavenly marks, divine essence, and celestial and civic celebration.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3818-3988 confidence: low

The monarch says Ráma is unskilled against demons who use magic arts, says he cannot live if deprived of Ráma, and recalls that his sons came as a hard-won boon in his old age.

The king says that after many years his sons came as a hard-won boon to cheer his old age.
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The Rámáyan of Válmíki, translated into English verse Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells.; lines 3991-4076 confidence: low

The sage says hunger and thirst will be unknown to Ráma, his rank will be high, the spells are the Great Father’s heavenly brood, and Ráma’s divine gifts from birth will receive fresh radiance.

The sage says Ráma has unmatched virtues and gifts divine from birth, which the new spells will further brighten.
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The Rámáyan of Válmíki, translated into English verse Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4216-4395 confidence: high

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

Suketu’s austerities lead Brahmá to grant him Táḍaká as a daughter endowed with the strength of a thousand elephants.
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The Rámáyan of Válmíki, translated into English verse Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5160-5316 confidence: medium

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

Somadá asks an ascetic for a son through holy penance and Chúli grants Brahmadatta, described as a spiritual child.
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The Rámáyan of Válmíki, translated into English verse Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5160-5316 confidence: high

After the maidens are wed, sonless Kuśanábha prepares a sacrifice for an heir; Kuśa, Brahmá’s son, appears and promises him a son named Gádhi.

The sonless Kuśanábha prepares a sacrifice to gain an heir, after which Kuśa promises the birth of Gádhi and Gádhi is born.
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The Rámáyan of Válmíki, translated into English verse Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5395-5487 confidence: medium

Sagar and his queens perform austerities for a hundred years on Himálaya near Bhrigu’s rill and please the saint Bhrigu.

Sagar’s long penance with his queens leads Bhrigu to promise one heir and sixty thousand sons.
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The Rámáyan of Válmíki, translated into English verse Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5395-5487 confidence: high

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

Sumati gives birth to a gourd, the split rind reveals sixty thousand babies, and the babies remain in jars of oil until grown.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5906-6059 confidence: medium

Gangá floods Jahnu’s sacrificial ground; Jahnu drinks the stream dry, then, after prayers from gods, sages, and bards, releases her waters from his ears, so she is called Jáhnavi and Jahnu’s child.

Jahnu drinks Gangá dry, releases her from his ears, and she is thereafter styled Jáhnavi and Jahnu’s child.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6132-6287 confidence: medium

After a thousand years, a gentle sage with staff and can, lord of healing, rises from the ocean.

A healing sage, Apsarases born of foam and water, Surā, a steed, a gem, and Soma rise or are freed from the sea during the churning.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6289-6391 confidence: medium

A fair maiden rises on a lotus bed, adorned as queen, lands with a lotus, clings to lotus-bearing Vishṇu, and is known as Beauty’s Queen and Fortune.

The maiden appears by rising from the churned waters on a lotus bed and is identified as Beauty’s Queen and Fortune.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6289-6391 confidence: high

Diti, grieving that her sons are dead, asks her husband Kaśyap for a boy whose arm may destroy Indra’s life.

Diti, grieving her slain sons, requests from Kaśyap a new son whose strength may destroy Indra.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6289-6391 confidence: medium

Kaśyap says Diti’s prayer is heard: if she remains pure for a thousand years, she will gain a son able to take Indra’s life and feared by the three worlds.

Kaśyap requires Diti to remain pure for a thousand years before the promised son will appear; Diti begins severe vows.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57689-57752 confidence: high

Vedavatī says the insult means she cannot live, will enter fire, will be born again for Rāvaṇa’s destruction, and prays to be born not from a womb as the virtuous daughter of a righteous man.

Vedavatī enters blazing fire after declaring she will be born again, not from a womb, for Rāvaṇa’s destruction; the passage identifies that rebirth as Sītā.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64708-64861 confidence: medium

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

Vaikhánases spring from Prajápati's nails, and the Válakhilyas are thumb-joint-sized radiant sages born from Samnati.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64999-65148 confidence: medium

Daksha is son of Brahmá and a Prajápati; he has sixty daughters, twenty-seven of whom marry Kaśyapa and, in one Indian cosmogony, produce all mundane beings.

Twenty-seven daughters of Daksha marry Kaśyapa and, according to one cosmogony, produce all mundane beings.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65150-65260 confidence: medium

“Lakshmí is the wife of Vishṇu and the Goddess of Beauty and Felicity. She rose, like Aphrodite, from the foam of the sea.”

Lakshmí rises from the foam of the sea, and Sítá is described as not of woman born and found from the ground during sacrificial preparation.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 66271-66366 confidence: medium

The notes mention the third incarnation of Vishnu bearing earth on his tusk, Vamana as the dwarf incarnation, Madhu as a demon, and a navel lotus from which Brahma was born.

The passage states that a lotus springs from a navel and that Brahma was born from that lotus.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 61973-62088 confidence: high

Lakshmí, also Śrí, is identified as Vishṇu’s consort, Queen of Beauty, Fortuna-like figure, and born from the wave.

Lakshmí/Śrí is described as born from the wave and as Vishṇu’s consort.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62090-62212 confidence: high

Dwija means twice-born; sacred-thread investiture and initiation into religious mysteries are regarded as regeneration or second birth.

The twice-born status is linked to sacred-thread investiture and initiation, regarded as regeneration or second birth.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62330-62447 confidence: medium

“Manu as a legislator is identified with the Cretan Minos, as progenitor of mankind with the German Mannus”; the Tacitus citation names earth-born Tuisco and his son Mannus as origins/founders.

The cited Tacitus text describes Tuisco as a god sprung from earth and Mannus as his son and as the origin or founder of the people.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62563-62692 confidence: medium

Schlegel’s note says the poet likely indicated the vernal equinox as Ráma’s birthday and lists Chaitra, Aditi, Punarvasu, planetary positions, and uncertainty about dating or allegorical interpretation.

Ráma’s birthday is linked with the vernal equinox, lunar mansion Punarvasu, Aditi, and favorable planetary positions.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62694-62813 confidence: medium

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

Kumāra/Skanda/Kārttikeya is identified as a war god, son of Śiva and Umā, whose babe was matured in fire.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62940-63074 confidence: medium

Apsaras are explained as water-related divinities: inhabitants of water, nymphs of the stream, or personifications of vapours forming mist or clouds.

Apsaras are water-associated, Indra’s horse is compared with sea production, Kaustubha appears in the Churning of the Ocean, and Lakshmí is called daughter of the Milky Sea.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62940-63074 confidence: medium

The note discusses Indra destroying Diti’s unborn fruit with his thunderbolt, from which came the Maruts or Gods of Wind and Storm; it also offers a geological interpretation.

Indra destroys Diti’s unborn fruit with a thunderbolt, after which the Maruts or Gods of Wind and Storm come forth.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63076-63188 confidence: medium

Divine personages of minute size are said to be produced from Brahmá’s hair, and are tentatively connected with 'small infantry' warred on by cranes.

Minute divine personages are said to be produced from Brahmá’s hair.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63190-63297 confidence: low

“Sítá means a furrow”; the following Greek quotation includes the phrase “from the teeming furrow took his birth.”

The note states that Sítá means furrow and juxtaposes this with a Greek verse about birth from a teeming furrow.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58745-58882 confidence: medium

In a kingless realm troubled by robbers, sages rub the thigh of King Vena to produce a being; after being told to sit down, he is named Nishada, and his descendants are associated with the Vindhya mountain.

The cited account says sages produce the Nishada ancestor from King Vena’s thigh and that his descendants take their name from the command addressed to him.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59297-59386 confidence: medium

When Purûravas lies down to die, Urvasî relents and tells him to come on the last night of the year; that night he may be with her and a son will be born to him.

Urvasî allows Purûravas to be with her only on the last night of the year and says a son will be born to him.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 60062-60120 confidence: high

The passage says the Rámáyan presents Sítá as born from the furrow opened by King Janak when ploughing, and compares this with the origins of Helen and Æneas.

Sítá is described as born from the furrow opened by King Janak when he ploughed the earth.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58110-58190 confidence: high

The note summarizes avatárs as external to Brahma, cosmogonical or historical, transitory, transformative, and repeatable, then contrasts this with Christ assuming a human body, being born as a man, and accomplishing eternal spiritual redemption.

In the Christian comparison, the passage describes the Son of God assuming a human body, being born as a man, and redeeming humanity.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58313-58444 confidence: medium

Válmíki calls Sítá first of faithful wives, offers his holy grove as a safe refuge, promises safe birth and rites for her offspring, and describes Tonse’s sin-destroying wave, hermit maidens, fruit, flowers, grain, tree-watering, and nursing joy.

Válmíki promises safe birth and holy rites in the grove, and that night Sítá bears two royal children described as divinely fair.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58447-58530 confidence: medium

A note says Paraśurāma’s scene is probably interpolated to make him declare Rāma to be Vishṇu; Lassen reports Schlegel’s view that chapters treating Rāma as Vishṇu’s incarnation could be omitted, citing narrative issues around the sacrifice and divine proposal of incarnation.

The note discusses chapters where Vishṇu’s incarnation as the four sons of Daśaratha, including Rāma, is described.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64027-64179 confidence: medium

“The Rudras, agents in creation, are eight in number; they sprang from the forehead of Brahmá.”

The Rudras are said to spring from Brahma’s forehead and to function as agents in creation.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2451-2566 confidence: medium

"This Universe the womb is where I plant / Seed of all lives"; Krishna says birth comes to all beings, Brahma conceives or mothers mortal forms, and he fathers by sending seed.

The universe is described as a womb, Krishna plants the seed of all lives, and birth comes to all beings through this fathering and conceiving imagery.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 810-932 confidence: high

Krishna says he and Arjuna have had many births; Krishna is unborn and undying yet comes and goes through Maya, rising from age to age when righteousness declines to restore virtue.

Krishna describes many renewals of his birth, says he comes and goes through Maya, and rises from age to age to aid the good, restrain evil, and restore virtue.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2456-2571 confidence: medium

“This Universe the womb is where I plant / Seed of all lives!” Krishna adds that Brahma conceives or mothers mortal forms and that Krishna fathers by sending seed.

The Universe is called the womb, Krishna plants the seed of all lives, Brahma conceives mortal forms, and Krishna fathers by sending seed.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) THE UPANISHADS. / INTRODUCTION. / INTRODUCTION. 1 / INTRODUCTION. 1; lines 4203-4318 confidence: medium

The sixth mantra is for offering an oblation on the birth of a child; the seventh and eighth are prayers that the child be healthy, wealthy, and powerful rather than weak, poor, or mute, and that wealth and milch-cows be abundant.

The passage describes a mantra for oblation at the birth of a child and prayers that the child be healthy, wealthy, powerful, and associated with abundant wealth and milch-cows.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 7333-7457 confidence: medium

Aditya is born from the egg; when he is born, shouts arise, all beings arise, and desired things arise. The same is associated with the sun’s rising and setting.

Aditya, the sun, is born from the cosmic egg, and all beings and desired things arise at his birth.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXI / THE 5VETA5VATARA-UPANISHAD. / INTRODUCTION. XXXIU / INTRODUCTION. XXXV; lines 1456-1518 confidence: medium

"being one only, rules over every germ (cause), over all forms, and over all germs" and bears in thought "the wise son, the fiery" while he is born.

The quoted verse describes a wise fiery son born after being borne in thought, and the commentator identifies him as the offspring of Brahman, Hiraṇyagarbha.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 10697-10849 confidence: medium

Man is called an altar; opened mouth, breath, tongue, eye, and ear form its elements; the Devas offer food, and seed arises.

The final stages describe food becoming seed and seed offered on the altar of woman, from which a human being arises.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 11011-11171 confidence: medium

The passage states an essence sequence: earth is the essence of all things; water of earth; plants of water; flowers of plants; fruits of flowers; man of fruits; seed of man.

The passage moves from earth to water, plants, flowers, fruits, man, and seed of man, then says Prajapati creates a woman as an abode.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 11321-11465 confidence: high

During the wife’s monthly illness she is under three-day restrictions involving metal vessels, fresh dress, and touch; after bathing she is to pound rice.

The passage gives detailed rites, foods, gestures, and deity-invocations aimed at producing children with specified attributes and learning.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 11467-11591 confidence: high

When the child is born, he prepares the fire, places the child on his lap, pours thick milk mixed with clarified butter into a metal jug, and sacrifices portions while asking for increase, fortune, offspring, and cattle.

The passage centers on ritual actions performed immediately when the child is born: fire preparation, offerings, spoken formulas, feeding, naming, breastfeeding, and blessings.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) THE 5VETA5VATARA-UPANISHAD. / INTRODUCTION. XXXIU / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1521-1633 confidence: medium

The passage cites Rudra as creator and supporter of the gods who gave birth to Hiranyagarbha, notes another expression about seeing Hiranyagarbha being born, and explains that the adjective kapila, glossed as reddish or fiery, caused divergent interpretations.

Hiranyagarbha is described as given birth by Rudra and as being seen born.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13532-13711 confidence: medium

A verse speaks of a father with five feet and twelve shapes and a chariot with seven wheels and six spokes. The month, Day and Night, and food are identified with Prajapati; dark/night are matter, bright/day are spirit; food produces seed and creatures are born from seed.

Food produces seed, creatures are born from seed, and observance of Prajapati’s rule produces a pair.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2268-2366 confidence: high

The Higher Self's divine ray descends into life, personality is formed, and the blending of Higher Self and personal self brings forth the spiritual man; this is described as immaculate conception, new birth from above, and birth of Spirit.

The spiritual man is described as coming to birth through the Higher Self, personal self, sacrifice, and radiance, with explicit language of new birth from above.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 2684-2789 confidence: medium

“The transfer of powers from one venture to another comes through the flow of the natural creative forces.”

The passage speaks of spiritual birth, growth, and life, and of consciousness being raised toward the divine world where a spiritual vesture is built.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3360-3414 confidence: medium

The Spiritual Man enters a new order of eternal Being, enters the joy of his Lord, and through spiritual birth becomes heir of the Everlasting, setting a term to change.

The Spiritual Man's spiritual birth makes him heir of the Everlasting and terminates change.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I; lines 63-163 confidence: high

The Sutras are described as brief practical wisdom; their theme is “the great regeneration, the birth of the spiritual from the psychical man,” also compared to Paul and mystics.

The passage repeatedly frames the central theme as the birth, new birth, regeneration, and unveiling of the spiritual man from the psychical man.
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Thirty Minor Upanishads ADHYATIIA-UPANISHAP 59 / SUBALA-UPANISHAD / KHANDA I / KHANDA II; lines 3143-3173 confidence: medium

Apana produces Nishadas, Yakshas, Rakshasas, and Gandharvas; bones produce mountains; hairs produce herbs and trees; Rudra is born from the forehead through anger.

Rudra is born from the Being's forehead through anger.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / BRAHMOPANISHAD 107 / BRAHMOPANISHAD 109 / SAMAVEDA; lines 5154-5264 confidence: medium

Class is rejected as brahmana; the passage lists Rshis born from deer, Kus'a grass, jackal, ant-hill, a fisherman's daughter, a hare, Urvasi, and a water-pot, and says many outside caste were foremost teachers of divine Wisdom.

The passage lists several great Rshis as born from animals, plants, an ant-hill, a fisherman's daughter, a celestial nymph, or a water-pot, and uses them as teachers of divine Wisdom beyond caste boundaries.
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Thirty Minor Upanishads S'ANDILYA-UPANISHAD 189 / CHAPTEK II / CHAPTER III / S'ANDILYA-UPANISHAD 191; lines 8484-8518 confidence: medium

The Lord is called Dattatreya because He was pleased with Atri's difficult penance and desire to see Him as light itself, offered Himself as son, and had Anasuya as mother and Atri as father.

The Lord, pleased with Atri's penance and desire for vision, offers Himself as son to Atri and Anasuya.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) CXXIV VEDIC HYMNS. / PREFACE TO THE FIRST EDITION. CXXV / F. MAX MULLER. / VEDIC. EY AEN S.; lines 6264-6447 confidence: high

“In the beginning there arose the Golden Child ... as soon as born, he alone was the lord of all that is. He stablished the earth and this heaven.”

The passage begins with the arising and birth of the Golden Child, who immediately becomes lord of all that is and establishes earth and heaven.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA I, HYMN 167. 273 / NOTES. / NOTES. I, 167, 3. 275 / NOTES. I, 167, 7. 277; lines 21026-21129 confidence: low

“Rodasi is here conceived as Eileithyia, the goddess who helps mothers in childbirth... lightning as well as dawn might become a symbol of birth.”

The note reports a conjecture that Rodasi is like Eileithyia, the childbirth-helper goddess, and states that lightning and dawn might become symbols of birth.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA II, HYMN 34. 295 / MANDALA II, HYMN 34. 207 / NOTES, / NOTES. II, 34, 2. 299; lines 21968-22062 confidence: medium

The note says the Maruts are represented as sons of Rudra and sons of Prisni, called Prisni-matarah, and that their birth is sometimes spoken of as unknown, with a wind-origin analogy.

The note discusses the Maruts' unknown birth and possible translations involving Rudra begetting them in the bright lap of Prisni, or Rudra being born in Prisni's bright udder, alongside the image of Prisni conceiving a germ.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 87, 363 / NOTES. V, 87, I. 365 / NOTES. / NOTES. V, 87, 9. 367; lines 24962-25053 confidence: high

The Maruts do not shrink from being born in this way, cleanse themselves from impurity within the womb, are brought forth brilliant, and sprinkle their bodies with splendour.

The Maruts cleanse themselves from impurity within the womb, are brought forth brilliant, and sprinkle themselves with splendour.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES, 1,37, 1. 65 / NOTES. / NOTES. I, 37; I. 67 / NOTES. 1, 37, I. 69; lines 9800-9909 confidence: medium

Wilson: “Who, borne by spotted deer, were born self-radiant, with weapons, war-cries, and decorations.” Other translations mention deer, spears, thunder, lightning, and brilliance.

Wilson's translation says the figures were borne by spotted deer and born self-radiant with weapons, war-cries, and decorations; other translations include spears, thunder, lightning, and brilliance.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / MANDALA V, HYMN 58. 343 / NOTES. V, 58, 4. 345 / NOTES.; lines 23992-24078 confidence: low

“as a husband the germ, they have placed (sown) their own strength.”

The note gives a translation involving a husband, a germ, and strength placed or sown.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. I, 167, 3. 275 / NOTES. I, 167, 7. 277 / MANDALA I, HYMN 168. 279; lines 21132-21198 confidence: medium

The Maruts are shakers born to bring food and light, self-born and self-supported, and compared to springs, waves of water, and bulls.

The Maruts are described as born, self-born, and later as brought forth by Prvzsni for the great fight.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. I, 19, 7. 57 / NOTES. I, 19, 7. 59 / NOTES. 1, 19,7. 61; lines 9399-9577 confidence: medium

The hymn is to the Maruts, storm-gods, described as a brilliant chariot-host with cloud-deer, weapons, ornaments, whips, and vigor.

The Maruts are described as born together, and their birth from their mother is said to be strong.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. V, 87, 9. 367 / MANDALA VI, HYMN 66. 369 / NOTES.; lines 25094-25254 confidence: medium

The note says a real cow and the cloud Prishni, mother of the Maruts, are both called dhenu; the cow yields milk, while the cloud yields rain once or Prishni gave birth once to the Maruts.

The passage suggests that the Maruts are born from Prishni, with birth represented through the imagery of milking from her udder.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. VII, 46, 4. 439 / NOTES, 1, 2) 3. 441 / NOTES.; lines 28257-28441 confidence: medium

Bright dawns spread beautiful garments or rays for Vayu; a juice-yielding cow pours out all treasures; Vayu is said to have brought forth the Maruts from the flanks of heaven.

Vayu is said to have brought forth the Maruts from the flanks of heaven.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. 1, 37, I. 69 / NOTES. 1; 37, 3. 71 / NOTES, I, 37, 5. 73 / NOTES. I, 37, 9. 7?; lines 10126-10246 confidence: medium

Translations and commentary on verse 9 call the verse difficult, describe the Maruts' stable birthplace and departure from mother or parent, note their strength as soon as born, and discuss whether “vayas” means birds or vital strength; the Maruts are said to be frequently compared to birds.

The commentary states that the Maruts' birth and surpassing strength as soon as born are frequently alluded to, and verse 9 translations refer to mother or parent.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. 1, 6, 2. 29 / NOTES. 1, 6, 4. 31 / NOTES. I, 6, 4. 33 / IV, 58, 4; IV, 45, 6.; lines 7971-7988 confidence: medium

The Maruts are said to have been born together according to their nature, with a comparison to another Vedic phrase at I, 6, 4.

The Maruts are a named group described as born together according to their nature.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. 1, 6, 4. 31 / NOTES. I, 6, 4. 33 / IV, 58, 4; IV, 45, 6. / NOTES. I, 6, 4. 35; lines 7991-8105 confidence: medium

The note says the Maruts’ embryo or newborn form expresses birth or storms bursting from the womb of the sky when Indra battles the demon of darkness, and cites Vayu producing the Maruts from the bowels of the sky.

The Maruts are explained as embryo or newborn figures, with storms bursting forth from the womb of the sky and Vayu producing the Maruts from the sky’s bowels.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19241-19408 confidence: high

"Daksha was born of Aditi, and Aditi from Daksha"; Aditi is addressed as Daksha's daughter, and after her the immortal-sharing gods were born.

Aditi and Daksha are each said to be born from the other, and Aditi is called Daksha's daughter.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19241-19408 confidence: high

"Not-being and Being are in the highest heaven, in the birthplace of Daksha, in the lap of Aditi."

The note quotes a hymn presented as something like a theogony, where Being is born from Not-being and further entities are born in sequence.
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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, 6. 219 / NOTES. I, 166, 6. 221 / VEDIC HYMNS. / NOTES. I, 166, 6. 223; lines 17989-18120 confidence: medium

Examples include “Agni produced by rubbing, and well placed in his abode,” “Agni, who is cherished and well placed in the house,” and “Agni placed in the two fire-sticks, well placed like an embryo in the mothers.”

Agni is described as produced by rubbing and placed in fire-sticks like an embryo in mothers.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, II. 235 / NOTES. I, 166, 12. 449 / NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241; lines 19026-19126 confidence: high

The note says Aditi is mother of the principal gods; Vedic poets knew Indra as greatest of gods, Agni as god of gods, and Varuna as ruler of all; Indra had a mother, Agni was born like a babe from friction of fire-sticks, and Varuna and Mitra were nursed in Aditi's lap.

Agni is described as born like a babe from the friction of two fire-sticks.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 37; I. 67 / NOTES. 1, 37, I. 69 / NOTES. 1; 37, 3. 71 / NOTES, I, 37, 5. 73; lines 10017-10123 confidence: medium

Verse 5 translations praise the Maruts as sportive or unvanquished, born among kine and nourished by milk or sap; the note calls the translation conjectural, compares wind driving clouds to a bull among cows, cites V, 52, 3 on Maruts as rushing bulls mounting dark cows, and says wind grows stronger after tasting rain.

Verse 5 and the note describe the Maruts as born among kine or from Prishni's milk and nourished or grown through milk or sap.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 6, 4. 33 / IV, 58, 4; IV, 45, 6. / NOTES. I, 6, 4. 35 / WOTER 3; G; 5. KFA; lines 8108-8213 confidence: low

Other explanations say that what was born within the cloud became a garbha or embryo, or that the beings arose with Aditya, proceeded with Savitar, and became garbhas again when Savitar set.

An alternate explanation mentions a garbha or embryo within the cloud and a sequence in which beings arise with Aditya, proceed with Savitar, and become garbhas again when Savitar sets.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 6, I. 23 / NOTES. I, 6, I. 25 / NOTES. 1, 6, 2. 29 / NOTES. 1, 6, 4. 31; lines 7769-7868 confidence: medium

Wilson: the Maruts, “having seen the rain about to be engendered,” instigated him “to resume his embryo condition (in the clouds).”

Wilson’s translation describes rain being engendered and an unnamed figure resuming embryo condition in the clouds; other translations use pregnancy or womb-fruit language.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 6, I. 23 / NOTES. I, 6, I. 25 / NOTES. 1, 6, 2. 29 / NOTES. 1, 6, 4. 31; lines 7769-7868 confidence: medium

“The Maruts are born again ... according to their wont; they are always born as soon as Indra appears.”

The commentary states that the Maruts are born again, and are always born as soon as Indra appears with the dawn, according to their nature.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. II, 34, 2. 299 / NOTES: U1, 34, 3. 301 / NGTES::' 11; 34, 7. 303 / NOTES: II; 34, 13. 307; lines 22370-22463 confidence: medium

Pururavas is cited as a hero for whom women were present as soon as he was born, after which rivers increased or cherished him.

The cited Pururavas material says women were present when he was born and that rivers increased or cherished him.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. VII, 56, 16. 377 / MANDALA VII, HYMN 57. 379 / NOTES. / NOTES, VII, 57, 6. 381; lines 25651-25715 confidence: medium

“Even your birth was with fire and fury, O Maruts! You, terrible, wrathful, never tiring!”

The Maruts’ birth is explicitly described as being with fire and fury.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. VII, 59, 12. 389 / MANDALA VIII, HYMN 7. 391 / MANDALA VIII, HYMN 7. 393 / NOTES.; lines 26169-26349 confidence: medium

Old fire has been born like shine by the splendour of the sun, and the Maruts have spread far and wide with their lights.

The hymn says old fire has been born and compares the event with shine through the splendour of the sun.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. X, 121. 5 / NOTES, X, I21; 3. 7 / NOTES. X, I21, 6. 9 / IO VEDIC HYMNS.; lines 6727-6779 confidence: medium

Great waters pervade the universe, contain an embryo, generate fire or Agni, and from them arises the one spirit of the gods; the refrain asks to what god an oblation should be offered.

The waters contain or bring forth an embryo or young, and the cited Atharvaveda parallel describes the embryo as being born with a golden covering.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES.3- A, -221,: 10. 13 / I4 VEDIC HYMNS. / MANDALA I, HYMN 6. / ASHTAKA I, ADHYAYA 1, VARGA 11-12.; lines 6904-6947 confidence: medium

The addressed figure creates light where there was no light and form where there was no form, and is born together with the dawns.

The addressed figure is said to be born together with the dawns, and the Maruts assume the form of newborn babes.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) PREFACE TO THE FIRST EDITION. CXXV / F. MAX MULLER. / VEDIC. EY AEN S. / NOTES. X, 121. 5; lines 6450-6565 confidence: medium

Muir's verse 1 translation says Hirazyagarbha arose in the beginning, was born as the one lord of existing things, established earth and sky, and asks what god should receive an oblation.

The note explains the name as golden embryo, golden germ, golden child, or born of a golden womb, and verse 1 says Hirazyagarbha was born in the beginning.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) PREFACE TO THE FIRST EDITION. XXXV / XXXVI VEDIC HYMNS. / XXXVIII VEDIC HYMNS. / PREFACE TO THE FIRST EDITION. XXXIX; lines 2138-2252 confidence: medium

The figure burns with emotion, shakes his body, and from his flesh spring Arunas, Ketus, and Vatarasanas; his nails become Vaikhanasas and his hairs Balakhilyas.

Named rishis or ascetic groups arise from the flesh, nails, and hair of an unnamed figure.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) PREFACE TO THE FIRST EDITION. XXXV / XXXVI VEDIC HYMNS. / XXXVIII VEDIC HYMNS. / PREFACE TO THE FIRST EDITION. XXXIX; lines 2138-2252 confidence: medium

The figure burns with emotion, shakes his body, and from his flesh spring Arunas, Ketus, and Vatarasanas; his nails become Vaikhanasas and his hairs Balakhilyas.

The figure burns with emotion before the bodily emanation, and the reported commentary interprets tapas as contemplation of the thing to be created.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA I, ADHYAYA 5, VARGA 9. / MANDALA I, HYMN 65. 55 / NG EES: / MANDALA I, HYMN 66. 59; lines 3180-3253 confidence: medium

Agni is cited with the phrase: “the white racer is born in the beginning of the days.”

Agni is described as born at the beginning of the days and as existing in born and future-born forms.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA II, ADHYAYA 1, VARGA 14-15. / NOTES: / MANDALA I, HYMN I40O. I4I / NOTES.; lines 7122-7296 confidence: medium

The notes refer to terrestrial and celestial birth and discuss threefold food, with alternatives including the three daily sacrifices or sacrificial butter, cakes, and Soma.

Agni is discussed as having terrestrial and celestial birth, two mothers, a possible father, and a young-child form with mothers.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA II, ADHYAYA 2, VARGA 13. / MANDALA I, HYMN I44. 161 / NOTES. / MANDALA I, HYMN 144. 163; lines 8114-8176 confidence: medium

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

The central figure is called a young child who has assumed vigour and is described as acting as soon as born.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA II, ADHYAYA 8, VARGA 13-16. / MANDALA III, HYMN I. , 221 / NOTES. / MANDALA III, HYMN 1. 227; lines 11041-11120 confidence: high

By birth Agni gives splendour to Heaven and Earth, becomes the praiseworthy son of his parents, and is called carrier of oblations, never ageing, guest of men, and rich in light.

Agni's birth gives splendour to Heaven and Earth; he is called the son of his parents, and the gods procreate him by thought.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA III, ADHYAYA 8, VARGA 14-15. / MANDALA V, HYMN 2. 367 / NOTES. / MANDALA V, HYMN 2. 369; lines 17625-17831 confidence: low

The notes say the wrong mother is low or contemptible, that Agni is degraded by sojourning with her though his proper nature is glorious as the queen’s son, and that Agni has forsaken his proper dwelling.

The notes describe Agni as queen’s son, already born when hostile female beings try to seize him, with his fiery and unassailable nature formed.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7JAKA III, ADHYAYA 8, VARGA 12-13. / NO EIS: / MANDALA V, HYMN I. 365 / ASH7AKA III, ADHYAYA 8, VARGA 14-15.; lines 17492-17528 confidence: medium

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

The boy is carried in secret, borne by a queen, connected with a womb increasing through many autumns, and described as radiant Agni after birth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7TAKA III, ADHYAYA 5, VARGA 15-16. / MANDALA IV, HYMN I5. 361 / NOTES. / ASH7JAKA III, ADHYAYA 8, VARGA 12-13.; lines 17349-17422 confidence: medium

The pious turn toward Agni; both Dawns of different colour give birth to him, and the white racer is born at the beginning of days.

The Dawns give birth to Agni; he is said to be born at the beginning of days and seated in a mother's lap.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHT7AKA II, ADHYAYA 8, VARGA 22-23. / MANDALA III, HYMN 4. 237 / NOE ES: / MANDALA III, HYMN 5. 241; lines 11685-11712 confidence: medium

As soon as born, Agni grows by the grass-blades strengthened with ghee; while in the lap of his parents he escapes into wide space, compared to waters on a precipitous path.

Agni is described as growing as soon as born through strengthening by grass-blades and ghee.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHTAKA II, ADHYAYA 5, VARGA 28. / NOTES: / MANDALA II, HYMN 8, S13 / NOLES:; lines 10403-10492 confidence: medium

The speakers say they worship Agni at his highest birth-place and lower abode, honor the womb from which he sprang, and note that offerings are offered in him when he is kindled.

The speakers worship Agni at his birth-place, honor the womb from which he sprang, and describe him as born or kindled day by day.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHTAKA III, ADHYAYA 1, VARGA 382-34. / MANDALA III, HYMN 209. 303 / NOTES. / MANDALA III, HYMN 29. 305; lines 14627-14733 confidence: medium

Praganana is explained as a concrete term for the male organ; the pramantha in Agni's generation is described as having the shape of the male organ.

Agni's generation is discussed through the pramantha and lower Arani, and another note discusses a son-born interpretation involving putra.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHTAKA III, ADHYAYA 1, VARGA 382-34. / MANDALA III, HYMN 209. 303 / NOTES. / MANDALA III, HYMN 29. 305; lines 14627-14733 confidence: low

The note identifies a play on Matarisva and a phrase translated as 'he has been shaped in the mother.'

The passage notes a wordplay involving Matarisva and a phrase translated as being shaped in the mother.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) HYMNS, / INDEX OF WORDS. / INDEX OF WORDS. / HYMNS.; lines 24209-24365 confidence: low

Index entries include twice five; “of double birth (Agni)”; two-footed; twofold or doubly powerful; and having two mothers.

The index explicitly glosses dvi-ganman as “of double birth (Agni)”.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) HYMNS. / INDEX OF WORDS. / HYMNS. / INDEX OF WORDS.; lines 26793-26972 confidence: low

The entry for yoni glosses it as womb and also lists couch, receptacle, birthplace, abode, place, and home.

The index glosses yoni as womb and birthplace among other spatial meanings.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) HYMNS. / W275 6, / INDEX OF WORDS. / HYMNS.; lines 28721-28899 confidence: low

“svetam gag#anam, who had been born white (Agni).”

One index entry glosses a phrase as “who had been born white” and identifies Agni parenthetically.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ING) TEES. / MANDALA III, HYMN 28. 301 / ASHTAKA III, ADHYAYA 1, VARGA 382-34. / MANDALA III, HYMN 209. 303; lines 14531-14591 confidence: medium

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

Agni has a birth-place, is described as born and shining forth, generated as an immortal by mortals, cared for by ten unwedded sisters, and born through maternal imagery.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ING) TEES. / MANDALA III, HYMN 28. 301 / ASHTAKA III, ADHYAYA 1, VARGA 382-34. / MANDALA III, HYMN 209. 303; lines 14531-14591 confidence: medium

Agni is described as rubbed forth and established by skilful action, and is told to perform excellent sacrifices for the devotee of the gods.

Agni is rubbed forth and established by skilful action, and later the Kusikas kindle Agni in every house.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MAJ OALA T HYMN 150; / NOURS: / MANDALA I, HYMN 188. : 179 / NODS:; lines 8860-8905 confidence: high

“This is the Dasavira sacrifice of the Sdaktyas. Ten valiant sons are born to those who perform it.”

The cited Brahmana passage says ten valiant sons are born to those who perform the Dasavira sacrifice.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA 1, HYMN 148. / ASHTAKA II, ADHYAYA 2, VARGA 17. / NOTES. / MANDALA I, HYMN 148. LETS; lines 8621-8692 confidence: high

Hymn 149.2 describes him as a manly bull of men and the two worlds, with a stream drunk by living beings, ripened in his mother's womb.

The figure ripens in a mother's womb and is explicitly described as having twofold celestial and terrestrial birth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA 1. TAY VEN G9. / ASHTAKA J, ADHYAYVA 5; VARGA 18. / MANDALA I, HYMN 69. 69 / ASHTAKA I, ADHVAYA 5, VARGA 14.; lines 3698-3735 confidence: medium

“the child of the waters, the child of the trees, the child of that which stands, and the child of that which moves”

Agni is explicitly called child of the waters, trees, what stands, and what moves.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 144. / ASH7AKA II, ADHYAYA 2, VARGA 13. / MANDALA I, HYMN I44. 161 / NOTES.; lines 8007-8111 confidence: low

Agni is asked to be gratified and to accept the prayer; he is described as joy-giver, independent, born in Rta, good-willed, facing from all sides, conspicuous, and like a dwelling rich in food.

Agni is described as born in Rta, and the notes refer to the god's birthplace in connection with streams or milkers of Rta.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 189. / ASHTAKA II, ADHYAYA 5, VARGA 10-11. / NOTES. / MANDALA I, HYMN 189. 18S; lines 9097-9278 confidence: high

Agni is born from Heavens, Waters, stone/flint, forests, herbs, and is born bright to men.

Agni is said to be born from Heavens, Waters, flint, forests, herbs, and as child of plants.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 27. 21 / MANDALA I, HYMN 3I. 23 / NOLES: / MANDALA I, HYMN 3I. 25; lines 1498-1616 confidence: medium

"On Agni's two mothers and his double birth see Bergaigne, Religion Védique, II, 52."

The passage explicitly says to consult scholarship on "Agni's two mothers and his double birth."
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 3I. 23 / NOLES: / MANDALA I, HYMN 3I. 25 / MANDALA I, HYMN 31. 2:7; lines 1619-1776 confidence: low

The note discusses obscure words: a newborn son may receive Ila, the teacher of mankind, as teacher; another reported suggestion links the passage to Agni as Ila's son and to Manu as father and husband of Ila and father of mankind.

The passage reports a possible interpretation connecting Agni as Ila's son and describing Manu as father and husband of Ila and father of mankind.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 58. 47 / MANDALA I, HYMN 509. EG / MAW DAICA 1. AY MN: 59. / ASHTAKA I, ADHYAYA 4, VARGA 25.; lines 2706-2760 confidence: medium

“The head of heaven, the navel of the earth is Agni”; he is steward of both worlds and is engendered by the gods as a light for the Arya.

The gods engender Agni Vaisvanara to be a light for the Arya, and the hymn also uses filial language when referring to the two worlds and their son.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 67. / ASHTAKA I, ADHYAYA 5, VARGA 11. / NO ES. / MANDALA I, HYMN 67, 63; lines 3360-3447 confidence: medium

A note cites “the son of the waters” entering sprouting grass and suggests reading a phrase as “the (burning) pile in the home of the waters.”

The god is born living from dry wood, while nearby notes mention the son of the waters and a burning pile in the home of the waters.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 70. 71 / MANDALA I, HYMN 70. 73 / ASH7AKA I, ADHYAYA 5, VARGA 15-16. / MANDALA I, HYMN 7I. 75; lines 3932-3961 confidence: low

Sharp splendour reaches the lord of men; bright sperm pours down from Heaven or Dyaus; Agni produces and furthers a blameless young well-wishing host.

Bright sperm pours down from Heaven or Dyaus, followed by Agni producing and furthering a young well-wishing host.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 70. 73 / ASH7AKA I, ADHYAYA 5, VARGA 15-16. / MANDALA I, HYMN 7I. 75 / NOTES:; lines 3964-4120 confidence: medium

The commentator says the 'sisters' may be ten fingers generating Agni by attrition, streams of water among which Agni grows, or streams of Ghrta; the point remains doubtful.

Agni is described through images of generation by attrition, growth among streams, and nurture by Night and Dawn, including suckling and milch-cow/calf imagery in cited parallels.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 94. TAI / II4 VEDIC HYMNS. / MANDALA I, HYMN 95. / ASHTAKA 1. ADHVYAVA 7 VARGA 12; lines 5718-5760 confidence: high

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

The passage celebrates three births in sea, heaven, and waters, and later calls Agni a child growing in the waters.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 95. / ASHTAKA 1. ADHVYAVA 7 VARGA 12 / MANDALA I, HYMN 95. 115 / NOG ES,; lines 5798-5981 confidence: high

The note says Agni’s birth in the sea and birth in the waters are distinguished but unclear; it mentions possible interpretations involving rising sun, lightning in clouds, and possible Agni as light dwelling in the moon, with reference to Rig Veda X,85,18 and a caution that the interpretation is uncertain.

The notes repeatedly discuss Agni’s birth in sea/waters and identify the waters as mothers from whom Agni is born.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN I44. 161 / NOTES. / MANDALA I, HYMN 144. 163 / NOTES:; lines 8179-8375 confidence: medium

Verse 5 says the noble great one is to be sought in his race-courses and magnified so that the small may live, and that he has become a progenitor for germs in many places.

Verse 5 says the great one is magnified so that the small may live and that he has become a progenitor for germs in many places.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN I4I. , 151 / MANDALA I, HYMN 142. 158 / NOTES: / NOTES:; lines 7883-7910 confidence: medium

“Agni who is considered as born from the Waters”

Agni is described as considered born from the Waters.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA II, HYMN 2. 2195 / NOTES. / MANDALA II, HYMN 2. 197 / MANDALA II, HYMN 3. 199; lines 9721-9765 confidence: medium

Through divine hearing of prayer a manly son is born, and Tvash¢rz is asked to deliver a son called the navel or generational tie before going to the abode of the gods.

A son is said to be born through the god’s hearing of prayer, and Tvash¢rz is asked to deliver a son who binds generations together.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 16. 273 / ASHTAKA III, ADHYAYA 1, VARGA 16. / NOTES: / MANDALA III, HYMN 17. 275; lines 13303-13337 confidence: medium

Agni has three lives and three births from Dawn and is asked to sacrifice for the gods' favor and bring luck and welfare to the sacrificer.

Agni is said to have three lives and three births from Dawn.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 2. 229 / NOTES: / MANDALA III, HYMN 2. / ASH7AKA II, ADHYAYA 8, VARGA 20-21.; lines 11279-11355 confidence: medium

Agni on his chariot encompasses dwellings; Vaisvanara found the sun, filled heaven and earth when born, encompassed all beings, and was born exalting his parents Heaven and Earth.

Agni is said to have filled heaven and earth when born and to have been born exalting both parents, Heaven and Earth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 27. 299 / ING) TEES. / MANDALA III, HYMN 28. 301 / ASHTAKA III, ADHYAYA 1, VARGA 382-34.; lines 14492-14528 confidence: high

'In the two fire-sticks dwells GAtavedas, as the germ (lies) safe in pregnant women.'

Agni's production is described through generative and birth language: fire-sticks hold him like a germ, a female figure conceives and gives birth, and Agni is called born.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 29. 305 / MANDALA IV, HYMN I. 307 / MANDALA IV, HYMN 1. / ASHTAKA III, ADHYAYA 4, VARGA 12-15.; lines 14736-14824 confidence: high

The gods set Agni to work as their “divine steward” and “generated” him as “the immortal among the mortals.”

Agni is generated by the gods, said to have three highest births, and described as born in dwellings, the air’s womb, and the bull’s nest imagery.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 6. 247 / MANDALA III, HYMN 7. 249 / NOTES: / NO DES:; lines 12297-12379 confidence: medium

The note says the sacrificial post tied with a grass rope is compared with a well-dressed youth and alludes to Upanayana, where the youth receives a sacred girdle and the rite is considered a second birth; it also reports Grhya-sutra use of the verse at Upanayana.

The note links the rope around the sacrificial post to an Upanayana youth invested with a sacred girdle, describing the rite as a second birth.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 7. 249 / NOTES: / NO DES: / MANDALA III, HYMN 8. : 255; lines 12382-12556 confidence: medium

Concealed Agni is brought hither by Matarisvan from afar, from the gods, after he has been produced by attrition of the woods.

Agni is described as produced by attrition of the woods before Matarisvan brings him hither.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN I. , 221 / NOTES. / MANDALA III, HYMN 1. 227 / MANDALA III, HYMN 2. 229; lines 11123-11187 confidence: medium

Agni fills Heaven, Earth, and the great Sun when priests hold him after birth; he is led around for worship like a racer for a prize.

Agni is described as born and held fast by priests, while three logs are ritually purified for him and divided between mortals and a sister world.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA IV, HYMN 5. 335 / MANDALA IV, HYMN 5. 557 / NODS. / MANDALA IV, HYMN 6.. 341; lines 16406-16435 confidence: medium

Agni is engendered among human tribes by the 'twice-five sisters' dwelling together; he wakes at dawn and is described with bright, beautiful, and sharp attributes.

Agni is said to be engendered by the twice-five sisters dwelling together among human tribes.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA IV, HYMN 5. 557 / NODS. / MANDALA IV, HYMN 6.. 341 / NOTES.; lines 16438-16581 confidence: medium

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

A note links a possible womb to Agni’s birth; the hymn describes Agni as conceived by a virgin and becoming a messenger as soon as born.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA IV, HYMN I. S12 / MANDALA IV, HYMN I. 205 / WEATV LIX 1 LY VEING 2 / ASHT7AKA III, ADHYAYA 4, VARGA 16-19.; lines 15173-15298 confidence: medium

The speakers ask to be born from Dawn the mother as seven priests and first worshippers among men, to be Angiras, sons of Heaven, and to break the rock containing the contest-prize.

The speakers ask to be born from Dawn, the mother, as seven priests and first worshippers.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA V, HYMN 8. / ASHTAKA III, ADHYAYA 8, VARGA 26. / NOES: / MANDALA V, HYMN 9. 387; lines 18460-18495 confidence: medium

The kindling-stick is said to have born Agni, the young one like a young calf, supporter of human clans, and best sacrificer.

The kindling-stick is said to have born Agni, who is described as young like a calf.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA V, HYMN IO. 389 / MANDALA V, HYMN 10. / NOTES. / MANDALA V, HYMN IT. 391; lines 18650-18694 confidence: medium

Agni is guardian of people, watchful, born for new welfare, with ghee on his face and heaven-touching light, shining for the Bharatas.

Agni is repeatedly described as born, including birth from two mothers and production by attrition; he is also called son of strength.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MAVODALA 1, HYMN 65. / ASH7AKA I, ADHYAYA 5, VARGA 9. / MANDALA I, HYMN 65. 55 / NG EES:; lines 2976-3177 confidence: medium

“He who is born is one twin; he who will be born is the other twin—the lover of maidens, the husband of wives.”

The hymn states that one who is born is one twin and one who will be born is the other twin.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MAW DAICA 1. AY MN: 59. / ASHTAKA I, ADHYAYA 4, VARGA 25. / NOW ES. / MANDALA I, HYMN 59. 51; lines 2805-2863 confidence: medium

"MAtarisvan brought (Agni) to Bhyzgu as a gift precious like wealth" and Agni is described as carrier, beacon of the sacrifice, and successful messenger.

The hymn says human priests, the Ayus, have engendered Agni; verse 1 also has the phrase 'of double birth?' with a question mark in the translation.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MAWVDALA IIL HYMN: 1. / ASH7AKA II, ADHYAYA 8, VARGA 13-16. / MANDALA III, HYMN I. , 221 / NOTES.; lines 10973-11038 confidence: low

The note says X, 3, 2 seems to contain a similar obscure idea and asks whether Agni bears Dawn, daughter of Heaven, in his womb.

The note tentatively asks whether Agni bears Dawn, daughter of Heaven, in his womb.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOE ES: / MANDALA III, HYMN 5. 241 / WO TES: / MANDALA III, HYMN 5. 243; lines 11786-11886 confidence: medium

Agni, when born, fills and exceeds the two worlds; his seven-tongued horses are asked to move by the greatness of heaven and earth.

At birth Agni fills or exceeds the two worlds and becomes a messenger.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOES: / MANDALA III, HYMN 26. / ASHTAKA III, ADHYAYA 1, VARGA 26-27. / MANDALA III, HYMN 26. 293; lines 14076-14100 confidence: low

"Agni am I, by birth Gatavedas. Ghee is my eye; (the drink of) immortality is in my mouth."

Agni identifies himself as Gatavedas by birth, and another line describes the roaring figure in the lap of his parents.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOG ES, / MANDALA I, HYMN 96. : II9Q / MANDALA I, HYMN 96. / ASHTAKA I, ADHYAYA 7, VARGA 3-4.; lines 5984-6049 confidence: medium

Agni is born by strength, gains qualities of a sage, is linked with Waters, Dhishana, and Mitra, and is held by the gods as giver of wealth.

Agni is said to be born by strength in an ancient way and to assume all qualities of a sage immediately.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOG ES, / MANDALA I, HYMN 96. : II9Q / MANDALA I, HYMN 96. / ASHTAKA I, ADHYAYA 7, VARGA 3-4.; lines 5984-6049 confidence: medium

By ancient Nivid and Ayu's wisdom, Agni procreates the children of men and, by his irradiating look, the Sky and Waters; the gods hold him as giver of wealth.

Agni procreates the children of men, Sky, and Waters; Matarisvan is called begetter of the two worlds.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOLES / MANDALA V, HYMN 18. 405 / NOT IS. / MANDALA V, HYMN I9Q. 407; lines 19354-19383 confidence: medium

The stanza says plural figures are born; an unnamed “he” shines forth out of a cover, is himself a cover, and looks about in the mother's lap.

The passage mentions birth, a male figure shining forth from a cover, and the figure looking about in the mother's lap.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOLES; / MANDALA I, HYMN 98. : 127 / NOLES. / NOTES.; lines 6408-6536 confidence: medium

The Kistas and Bhvzgus address Agni reverently; the Bhvzgus produce him by attrition; Agni is lord of goods, bright, and supporter.

The Bhvzgus produce Agni by attrition; Agni is said to be born for the divine world; the final verse again compares the desired production of bliss to fire produced by attrition.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOLES: / MANDALA III, HYMN 26. 295 / MANDALA IIT, HYMN 27. / ASHTAKA III, ADHYAYA 1, VARGA 28-30.; lines 14218-14260 confidence: medium

Agni is said to have been produced by prayer, established as the germ of beings, and called father of Daksha.

Agni is said to have been produced by prayer, established as the germ of beings, and called father of Daksha.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA I, HYMN 143. 159 / MANDALA I, HYMN 144. / ASH7AKA II, ADHYAYA 2, VARGA 13.; lines 7966-8004 confidence: medium

Streams hidden at the god's birthplace and seat are greeted; the god dwells dispersed in the lap of the waters and drinks draughts by which he moves.

Streams are hidden at the god's birthplace and seat, and the god dwells dispersed in the lap of the waters.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA I, HYMN 60. 53 / MAVODALA 1, HYMN 65. / ASH7AKA I, ADHYAYA 5, VARGA 9.; lines 2931-2973 confidence: high

“In the lap, in the womb of Azta, the waters nourish the fine child ... well born.”

The waters nourish the fine, well-born child in the lap or womb of Azta, and the figure is called a god born from A’ta.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA II, HYMN IO. 217 / MANDALA II, HYMN -10. / ASH7AKA II, ADHYAYA 6, VARGA 2.; lines 10527-10578 confidence: low

Agni is said to be generated in a female figure lying on her back and to become a germ in manifoldly adorned wives; the stanza includes ellipses and unclear wording.

Agni is described as generated and becoming a germ in feminine figures.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA III, HYMN 6. 247 / MANDALA III, HYMN 7. 249 / NOTES:; lines 12100-12295 confidence: medium

A well-clothed youth comes, becomes more excellent when born, is brought forth by wise sages, grows in assembly and sacrifice, is purified by active men, and the priest raises his voice.

The post is described as a youth, as born and brought forth by sages, purified by ritual agents, and later going as a god to the gods’ abode.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA III, HYMN I. 219 / MAWVDALA IIL HYMN: 1. / ASH7AKA II, ADHYAYA 8, VARGA 13-16.; lines 10634-10721 confidence: high

Agni is called wise and pure, allied by birth with Heaven and Earth; the gods find him conspicuous in the waters, in the work of the sisters.

Agni is found in the waters, grown by seven young female figures, wondered at by gods at birth, lies in a womb, and is called son of waters and plants.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / MANDALA I, HYMN 13. 9 / NOLES. / IO VEDIC HYMNS.; lines 812-864 confidence: low

A cited expression says a figure is called Tantinapat in a foetal state and becomes Narasamsa when born.

A cited expression says a figure is called Tantinapat in a foetal state and becomes Narasamsa when born.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / MANDALA III, HYMN 22. 285 / NOAIES: / MANDALA III, HYMN 23. 287; lines 13821-13850 confidence: high

Verse 1 describes Agni as produced by attrition, well preserved in his abode, young, leader of worship, ever young in aging forests, and having assumed immortality.

Agni is repeatedly said to be produced by attrition and brought to birth by ten fingers, while also treated as a divine figure.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / MANDALA V, HYMN 6. 381 / MAW DALA-N. FLYNN 7. / ASH7AKA III, ADHYAYA 8, VARGA 24-25.; lines 18240-18282 confidence: medium

"O friends, (bring) together your united food and praise to Agni"; Agni is also called strongest god of human dwellings, offspring of Vigour, and mighty.

Agni is called the offspring of Vigour, and the passage says a well-bearing mother bore him after enjoying love.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / PP- 519; 539. / MANDALA I, HYMN 141. / ASHTAKA II, ADHYAYA 2, VARGA 8-9.; lines 7299-7407 confidence: high

The opening verses describe the god's splendour born of strength, prayer reaching him, streams of Ata, his entry into a wondrous body, a second form in seven kind mothers, and a third form brought forth by ten young females as bull and guardian to be milked.

Agni is repeatedly described as born, brought forth, produced from a hidden state by attrition, present among mothers, and made bright through heat.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOW ES. / MANDALA I, HYMN 59. 51 / NOTES: / MANDALA I, HYMN 60. 53; lines 2866-2928 confidence: medium

"The celestial and the terrestrial birth of Agni."

The passage explicitly identifies a celestial and terrestrial birth of Agni.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) PP- 519; 539. / MANDALA I, HYMN 141. / ASHTAKA II, ADHYAYA 2, VARGA 8-9. / NOTES.; lines 7410-7495 confidence: high

The poet is said to describe Agni dwelling in the waters and being born from fire-sticks; the first form may be Agni as sacrificial fire and receiver of offerings.

The passage describes Agni's birth from fire-sticks and production by the ten fingers through attrition of kindling-sticks.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) VEDIC HYMNS. / INDEX OF WORDS. / VEDIC HYMNS. / INDEX OF WORDS.; lines 22295-22464 confidence: medium

garbha is glossed as womb, fruit of the womb, germ, child, and son, including child/son of waters and forests; garbhini is glossed as pregnant.

The garbha and garbhini entries cluster womb, fruit of the womb, germ, child/son, and pregnancy vocabulary.
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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

Tvashtr is asked to grant and send forth seed that will thrive and produce an able, skilful, god-loving son who works the press-stones.

Tvashtr is asked to grant seed from which a capable, skilful, god-loving son is born.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) WEATV LIX 1 LY VEING 2 / ASHT7AKA III, ADHYAYA 4, VARGA 16-19. / MANDALA IV, HYMN 2. 319 / MANDALA IV, HYMN 2. 323; lines 15507-15682 confidence: medium

The note says Urvasi is an Apsaras; Ayu is the son of Purtiravas and Urvasi; after the cows were conquered and Agni looked over divine generations, the Urvasis or Apsarases longed for mortal love and human propagation and gave birth to children such as Ayu.

The note says Urvasis or Apsarases longed for mortal love and gave birth to children such as Ayu; Ayu is identified as son of Purtiravas and Urvasi.
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greek

Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 2810-2973 confidence: medium

The note says a pun on Epaphus's name is preserved by Moschus and Nonnus; the cited Greek lines connect Zeus's touch of the Inachian cow or heifer with Io's change back from cow into woman and with Epaphus.

The Epaphus note links Zeus's touch of Io in cow or heifer form with her return to womanhood and with Epaphus's birth or name.
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Aeschylus' Prometheus Bound and the Seven Against Thebes THEODORE ALOIS BUCKLEY, B.A. / WITH AN INTRODUCTION BY / EDWARD BROOKS, JR. / INTRODUCTION.; lines 66-186 confidence: medium

Prometheus tells Io she will wander over lands and seas to Canopus at the Nile mouth, bear a Jove-begotten child, and have a descendant renowned in archery who will free Prometheus and cause Jove's downfall.

Prometheus says Io will bear a Jove-begotten child whose seed will eventually produce the warrior who liberates Prometheus and brings about Jove's downfall.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 531-624 confidence: high

The Theogony's conclusion links to the Catalogues of Women, which trace Hellenic families from a common ancestor; women are prominent because descent from gods is traced through mortal women beloved by gods.

The Catalogues are described as tracing descent through mortal women beloved by gods; Tyro bearing sons to Poseidon is one example.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 626-712 confidence: high

The Eoiae title is explained through a formula asking the Muses to sing of tribes of women with whom the Sons of Heaven were joined in love, with heroines introduced by a recurring formula.

The passage describes women with whom the Sons of Heaven were joined in love and the Great Eoiae as a list of heroines who bore children to gods.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: high

The Delian hymn describes Leto in travail seeking a place to bear Apollo; Apollo is born in Delos and at once claims the lyre, the bow, and prophecy.

Leto seeks a place to bear Apollo, and Apollo is born in Delos.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 confidence: high

The Delian hymn describes Leto seeking a place to bear Apollo; Apollo is born in Delos and claims the lyre, bow, and prophecy.

Leto, in travail, seeks a place to bear Apollo, who is then born in Delos.
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Hesiod, the Homeric Hymns, and Homerica FRAGMENTS OF UNKNOWN POSITION / DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501; lines 5143-5175 confidence: high

“The Father of men and gods gave you birth remote from men and secretly from white-armed Hera”; Nysa is “a mountain most high and richly grown with woods” far off in Phoenice near Aegyptus' streams.

Dionysus' birth is attributed to Zeus and described as remote from men and secret from Hera.
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Hesiod, the Homeric Hymns, and Homerica FRAGMENTS OF UNKNOWN POSITION / DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501; lines 5143-5175 confidence: medium

“The Father of men and gods gave you birth remote from men and secretly from white-armed Hera”; Nysa is “a mountain most high and richly grown with woods” far off in Phoenice near Aegyptus' streams.

Nysa is described as a remote, high, wooded mountain associated with Dionysus' true birth.
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Hesiod, the Homeric Hymns, and Homerica FRAGMENTS OF UNKNOWN POSITION / DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501; lines 5143-5175 confidence: high

Several speakers are said to locate Dionysus's birth at Dracanum, Icarus, Naxos, by the Alpheus, or Thebes; the hymn says these accounts lie.

The passage centers on Dionysus's birth, rejects public localizing accounts, and states that Zeus gave him birth remotely and secretly from Hera at Nysa.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: high

Near a sweet-flowing spring, Apollo kills a great she-dragon with his bow; she is described as a plague to men and sheep and as the fosterer of Typhaon from Hera.

Zeus's birth of Athena apart from Hera provokes Hera to vow and pray for a child apart from Zeus; she bears Typhaon.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 confidence: high

Near a sweet-flowing spring, Apollo kills a great she-dragon that harmed men and sheep; the dragoness had received and brought up Typhaon after Hera's anger at Zeus's birth of Athena.

Zeus gives birth to Athena from his head apart from Hera, and Hera later bears Typhaon apart from Zeus after invoking cosmic powers.
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Hesiod, the Homeric Hymns, and Homerica II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 confidence: high

Argos, son of Zeus, is said to be father of Epidaurus.

Multiple notices identify children born from gods or divine-human unions, including Heracles from Zeus, Chaeron from Apollo and Thero, Euphemus from Poseidon and Mecionice, and Scylla from Phoebus and Hecate.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 confidence: high

Hermes is invoked as son of Zeus and Maia, messenger of the immortals; Maia lives in a deep, shady cave where Zeus visits her secretly at night while Hera sleeps.

Hermes is born from Zeus and Maia and, on the same day, leaves the cradle, makes music, and steals Apollo's cattle.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 confidence: medium

Hermes is invoked as son of Zeus and Maia, messenger of the immortals; Maia lives in a deep, shady cave where Zeus visits her secretly at night while Hera sleeps.

Zeus secretly lies with Maia in her deep, shady cave at night, and Maia bears Hermes.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 confidence: high

The Muse is asked to sing Hermes, son of Zeus and Maia; Maia lives in a deep shady cave, and Zeus lies with her secretly at night while Hera sleeps.

The passage presents Zeus and Maia's hidden nocturnal union in a cave and Maia's birth of Hermes.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6801-6888 confidence: high

Aphrodite tells Anchises to take courage, promises no harm from the gods, says he is dear to them, and foretells a son named Aeneas who will reign among the Trojans with descendants after him.

Aphrodite foretells that Anchises will have a son named Aeneas who will reign among the Trojans.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6801-6888 confidence: high

Aphrodite tells Anchises to take courage, says he is dear to the gods, foretells a son named Aeneas who will reign among the Trojans with descendants after him, and explains the name by her grief at lying with a mortal man.

Aphrodite foretells that Anchises will have a son, Aeneas, who will reign among the Trojans and whose descendants will continue after him.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 confidence: high

The goddess says she will have shame among the gods because she formerly used jibes and wiles to make immortals mate with mortal women, but now has conceived a child by a mortal man.

Aphrodite says she has conceived a child by a mortal man, arranges for Nymphs to rear him, and orders the mortal to conceal her identity as mother.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 confidence: high

The speaker says she will have shame among the gods because she once made immortals mate with mortal women but has now herself conceived a child after mating with a mortal man.

Aphrodite says she mated with a mortal man and conceived a child, then instructs the father to conceal her identity as mother.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 confidence: medium

The speaker says mountain Nymphs will rear her son; they inhabit the holy mountain, live long, eat heavenly food, dance with immortals, and mate with the Sileni and the slayer of Argus in caves; pines or oaks spring up at their birth.

The goddess's son is to be raised by long-lived mountain Nymphs before being shown to his mortal father.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2169-2282 confidence: medium

The first, fourth, and seventh days are holy; the seventh is linked to Leto bearing Apollo. The eighth, ninth, eleventh, and twelfth are good for work, and the twelfth is linked to spider spinning, gathering, and loom work.

The seventh day is called holy and is linked to Leto bearing Apollo.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9228-9370 confidence: high

Athena is identified as born on the banks of the river Trito.

Athena is said to have been born on the banks of the river Trito.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9228-9370 confidence: medium

Athena is identified as born on the banks of the river Trito.

Athena is said to have been born on the banks of the river Trito.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9645-9787 confidence: medium

Heracles prays for a son for Telamon and Eriboea; Zeus sends an eagle token; Heracles directs that the son be named Aias after the eagle.

A divine eagle token from Zeus confirms Heracles' prayer that a son be born.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9645-9787 confidence: high

Dionysus, after untimely birth from Semele, is sewn into Zeus' thigh.

Dionysus is born untimely from Semele and then sewn into Zeus' thigh.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS / FRAGMENTS OF UNKNOWN POSITION; lines 5025-5104 confidence: medium

“Urania bare Linus”; singers and harpers bewail him at feasts and dances and call on him at beginnings and endings.

Urania bears Linus, and the daughters of Hecaterus are said to give rise to Nymphs, Satyrs, and Curetes.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 confidence: medium

Pandora, daughter of Deucalion, is joined with Zeus and bears Graecus.

Pandora, Thyia, Eurynome, Iphimedea, and Tyro are connected with Zeus or Poseidon as fathers of named children.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 confidence: high

Latins and Greeks are connected with Latinus and Graecus; Pandora, daughter of Deucalion, is joined with Zeus and bears Graecus.

Multiple mortal women bear children to Zeus or Poseidon, including Graecus, Magnes, Macedon, the Aloiadae, Bellerophon, the joined twins, and Tyro's sons.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 confidence: high

Europa crosses the briny water to Crete, beguiled by Zeus; Zeus secretly snatches her, gives her a golden necklace made by Hephaestus, mates with her, departs, and she bears Minos, Rhadamanthys, and Sarpedon.

Europa bears Minos, Rhadamanthys, and Sarpedon to Zeus; Sarpedon receives rulership and honor from Zeus.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 confidence: high

After Zeus mates with Europa and departs, she bears Minos, Rhadamanthys, and Sarpedon, described as glorious leaders.

Europa bears Minos, Rhadamanthys, and Sarpedon to Zeus; the sons are described as leaders or rulers and receive Zeus' honor.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3641-3768 confidence: medium

Pelasgus is called autochthonous; Lycaon is presented as begotten by Pelasgus, and Pallas is named among Lycaon's sons.

Pelasgus is explicitly described as autochthonous, functioning as an earth-origin ancestor in the genealogical material.
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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 GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3895-4021 confidence: high

Arsinoe is said to bear Asclepius and Eriopis to Apollo; quoted phrases include “leader of men” and “blameless and strong” for Asclepius.

The passage attributes births of Asclepius, Eriopis, Castor, Polydeuces, and Helen to unions or parentage involving Apollo or Zeus.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3895-4021 confidence: medium

Scholiast on Pindar reports alternate mothers for Asclepius; Asclepiades says Arsinoe, daughter of Leucippus, had Asclepius and Eriopis with Apollo, and a fragment says Arsinoe joined with the son of Zeus and Leto and bore Asclepius.

Several named figures are born from unions involving deities, including Apollo with Arsinoe and Zeus with figures connected to Ocean and Tyndareus.
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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 roams many named places while in travail, seeking a land willing to make a dwelling for Apollo; the lands fear and refuse until she comes to Delos.

The passage centers on Leto's travail, Delos' acceptance, and Apollo's impending birth on Delos.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5651-5739 confidence: high

Apollo enters Zeus' house with his bow; the gods tremble; Leto removes his bow and quiver and seats him; Zeus gives nectar in a golden cup; Leto is praised for bearing Apollo and Artemis, with Apollo's birth linked to Delos, the Cynthian hill, a palm-tree, and the streams of Inopus.

Apollo's birth is associated with rocky Delos, Mount Cynthus, the palm-tree, streams, and Leto's prolonged labor, while Delos becomes the promised site of Apollo's altar and precinct.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5741-5808 confidence: high

Eilithyia arrives on Delos; Leto's labor begins, she grasps a palm tree and kneels on a meadow, Apollo is born, and the goddesses wash him with sweet water, dress him in white, and fasten a golden band around him.

Apollo's birth occurs on Delos with divine attendants, ritual washing, swaddling, and rejoicing earth and island imagery.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5741-5808 confidence: high

The goddesses send Iris from the island to bring Eilithyia, promising a golden necklace; Iris is to call her aside from Hera, then goes to Olympus and persuades Eilithyia.

Eilithyia is brought to Delos; when she arrives, Leto's labor begins and Apollo is born, washed, and swathed by goddesses.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 confidence: high

After a lacuna, a woman is said to be subject in love to the dark-clouded son of Cronos and to bear famous Heracles.

The fragments repeatedly present births of notable figures from unions involving Zeus or Heracles: Heracles, Telephus, Dardanus, and Eetion.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 confidence: high

A fragmentary line says a woman was subject in love to the dark-clouded son of Cronos and bore famous Heracles.

The passage reports unions with Zeus that produce Heracles, Dardanus, and Eetion.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 confidence: high

Mnemosyne bears nine daughters to Zeus after nine nights; they sing laws and immortal ways near Olympus, and Zeus reigns after overcoming Cronos, holding lightning and distributing honors.

The nine Muses are born to Mnemosyne after union with Zeus over nine nights and are repeatedly called daughters of Zeus.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 confidence: high

Mnemosyne bears nine daughters after nine nights with Zeus and the passing of a year; the Muses dwell near Olympus, sing laws and immortal ways, and go to Zeus, who reigns after defeating Cronos and distributing honors.

Zeus lies with Mnemosyne for nine nights, and after the cycle of a year she bears nine daughters, the Muses.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 confidence: high

The severed members are cast into the surging sea; white foam spreads around the immortal flesh, a maiden grows in it, reaches Cythera and Cyprus, and comes forth as Aphrodite.

Aphrodite grows in white foam around immortal flesh after Heaven's severed members are cast into the sea.
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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

The severed members drift in the sea; white foam forms and a maiden grows within it, reaches Cythera and Cyprus, and emerges as Aphrodite while grass grows beneath her feet.

Heaven's severed members are cast into the sea, foam forms, a maiden grows within it, and Aphrodite emerges in Cyprus.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2657-2736 confidence: medium

Ceto bears the Graiae and Gorgons to Phorcys; Medusa is mortal, lies with the Dark-haired One, and after Perseus beheads her Chrysaor and Pegasus spring forth. Pegasus serves Zeus with thunder and lightning; Heracles later kills Geryones, Orthus, and Eurytion.

After Perseus cuts off Medusa’s head, Chrysaor and Pegasus spring forth, with Pegasus immediately entering a divine role in Zeus’s household.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2738-2827 confidence: medium

Theia and Hyperion produce Helius, Selene, and Eos; Eurybia and Crius produce Astraeus, Pallas, and Perses; Eos and Astraeus produce winds, Eosphorus, and stars.

Sun, Moon, Dawn, winds, Eosphorus, and stars are presented as offspring of divine unions.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2829-2912 confidence: high

Rhea bears Hestia, Demeter, Hera, Hades, the Earth-Shaker, and Zeus to Cronos; Cronos swallows his children because Earth and Heaven told him he would be overcome by his son.

Cronos swallows his children to prevent a prophesied overthrow, while Rhea and Earth conceal Zeus's birth in Crete.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2829-2912 confidence: high

Rhea bears Hestia, Demeter, Hera, Hades, the Earth-Shaker, and Zeus to Cronos; Cronos swallows the children to prevent another son of Heaven holding kingship after learning from Earth and Heaven that his own son will overcome him; Rhea asks Earth and Heaven for a plan.

Rhea’s impending birth of Zeus is concealed through a plan involving Earth and Heaven; Earth hides the infant Zeus in a remote cave while Cronos swallows a substitute stone.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 confidence: high

Zeus makes Metis his first wife; she is wisest. When she is about to bear Athene, Zeus deceives her and puts her in his belly on the advice of Earth and Heaven to prevent another ruler and to gain her counsel of good and evil.

Zeus’s unions produce Athene, the Horae, Moerae, Charites, Persephone, Muses, Apollo, Artemis, Hebe, Ares, and Eileithyia.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 confidence: high

Zeus gives birth from his own head to Tritogeneia/Athena; Hera, angry and quarrelling with Zeus, bears Hephaestus without union with him.

Athena's birth follows Zeus swallowing Metis, who is explicitly wise; Athena is then born from Zeus's head, armed for war.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 confidence: high

Zeus gives birth from his own head to Tritogeneia/Athena; Hera, angry and quarrelling with Zeus, bears Hephaestus without union with him.

Hera bears Hephaestus without union with Zeus during anger and marital strife.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 confidence: high

"deathless one who lay with mortal men and bare children like unto gods"

The passage explicitly announces goddesses who lay with mortal men and bore children like gods; examples include Demeter and Iasion, Thetis and Peleus, and Aphrodite and Anchises.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3406-3419 confidence: high

Circe, daughter of Helius, loves Odysseus and bears Agrius, Latinus, and Telegonus; Telegonus is brought forth by the will of golden Aphrodite.

The passage explicitly says immortal goddesses lay with mortal men and bore children like unto gods, with Circe and Calypso named as examples involving Odysseus.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3406-3419 confidence: high

Circe, daughter of Helius and granddaughter of Hyperion, loves Odysseus, bears Agrius, Latinus, and Telegonus, and the named children are said to rule the Tyrenians in the holy islands; Telegonus' birth is linked to Aphrodite's will.

The passage names children born from the unions of immortal goddesses with Odysseus and then describes such children as like unto gods.
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Hesiod, the Homeric Hymns, and Homerica THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7817-7923 confidence: medium

Nemesis bears Helen after Zeus joins with her by violence; she flees Zeus over land and dark water, taking fish and other creature forms to escape him.

Helen is born from Nemesis after Zeus, king of the gods, joins with her, and Helen is called a marvel to men.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4322-4408 confidence: high

Zeus forms a plan to beget a defender of gods and men, rises from Olympus by night, goes to Typhaonium, and sits on the highest peak of Phicium planning.

Zeus deliberately plans to beget one who will defend gods and men, then Heracles is born from Zeus’s union with Alcmena.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4322-4408 confidence: high

Zeus plans to beget a defender, travels by night, unites with Alcmena; Amphitryon returns the same night and unites with her; Alcmena bears twin sons, Heracles by Zeus and Iphiclus by Amphitryon.

The passage states that Alcmena bears twin sons in the same birth: Heracles through Zeus and Iphiclus through Amphitryon, and explicitly contrasts their spirit and strength.
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Hesiod, the Homeric Hymns, and Homerica TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE / VI. TO APHRODITE; lines 6969-6988 confidence: medium

The moist breath of the western wind carries Aphrodite over the waves of the sea in soft foam, and the gold-filleted Hours welcome her joyfully.

Aphrodite is described as being wafted over the sea in soft foam to Cyprus, where the Hours welcome her.
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Hesiod, the Homeric Hymns, and Homerica TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE / VI. TO APHRODITE; lines 6969-6988 confidence: low

The moist breath of the western wind carries Aphrodite over the sea in soft foam, and the gold-filleted Hours welcome her joyously.

Aphrodite is wafted over the sea in soft foam to Cyprus and then received by divine attendants.
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Hesiod, the Homeric Hymns, and Homerica XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED; lines 7133-7143 confidence: medium

Alcmena bore Heracles in Thebes after the dark-clouded Son of Cronos had lain with her.

Heracles' birth follows the union of the dark-clouded Son of Cronos with Alcmena.
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Hesiod, the Homeric Hymns, and Homerica XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED; lines 7133-7143 confidence: high

“I will sing of Heracles, the son of Zeus and much the mightiest of men on earth.”

Heracles is called son of Zeus, and Alcmena bears him after Zeus, the Son of Cronos, lies with her.
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Hesiod, the Homeric Hymns, and Homerica XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI; lines 7146-7162 confidence: medium

The hymn begins with Asclepius, son of Apollo and healer of sicknesses; Coronis, daughter of King Phlegyas, bore him in the Dotian plain, and he is called a joy to men and soother of cruel pangs.

Both hymns emphasize birth: Coronis bore Asclepius, and Leda bore Castor and Polydeuces after Zeus privately bent her to his will.
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Hesiod, the Homeric Hymns, and Homerica XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI; lines 7146-7162 confidence: medium

The Muse is asked to sing of Castor and Polydeuces, the Tyndaridae, who sprang from Olympian Zeus; Leda bore them beneath Taygetus after Zeus privately bent her to his will.

The hymn says Leda bore Castor and Polydeuces after Zeus had privately bent her to his will.
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Hesiod, the Homeric Hymns, and Homerica XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES; lines 7165-7180 confidence: medium

Hermes is said to have been born of Maia, daughter of Atlas, and Zeus.

A god, Hermes, is born from the union of Zeus and the goddess Maia.
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Hesiod, the Homeric Hymns, and Homerica XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES; lines 7165-7180 confidence: high

Hermes is described as born of Maia, daughter of Atlas, and addressed as Son of Zeus and Maia.

Hermes is described as born of Maia and addressed as the son of Zeus and Maia.
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Hesiod, the Homeric Hymns, and Homerica XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES / XIX. TO PAN; lines 7183-7226 confidence: medium

The nymphs sing of the gods and especially Hermes, the swift messenger, who came to Arcadia, tended sheep for a mortal, desired the daughter of Dryops, and brought about their marriage.

Hermes desires and weds the daughter of Dryops, who bears him Pan.
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Hesiod, the Homeric Hymns, and Homerica XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES / XIX. TO PAN; lines 7183-7226 confidence: medium

The nymphs sing of the gods and Hermes as swift messenger, recounting his coming to Arcadia and Cyllene, his sheep-tending service to a mortal man, and his desire and marriage to the daughter of Dryops.

Hermes' desire to wed the daughter of Dryops leads to a merry marriage, and she bears him Pan.
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Hesiod, the Homeric Hymns, and Homerica XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES / XIX. TO PAN; lines 7183-7226 confidence: high

Hermes receives the child, wraps him in warm mountain-hare skins, brings him to the gods, sets him beside Zeus, and the immortals, especially Dionysus, rejoice and call the boy Pan because he delighted their hearts.

Hermes brings the child to the deathless gods, sets him beside Zeus, and the immortals rejoice and name him Pan because he delights their hearts.
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Hesiod, the Homeric Hymns, and Homerica XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS / XXVII. TO ARTEMIS / XXVIII. TO ATHENA; lines 7330-7346 confidence: high

“From his awful head wise Zeus himself bare her arrayed in warlike arms of flashing gold, and awe seized all the gods as they gazed.”

Athena is born from Zeus's head already arrayed in warlike arms, and she is later addressed as Zeus's daughter.
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Hesiod, the Homeric Hymns, and Homerica XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS / XXVII. TO ARTEMIS / XXVIII. TO ATHENA; lines 7330-7346 confidence: high

"From his awful head wise Zeus himself bare her arrayed in warlike arms of flashing gold"

Athene is born from Zeus's head and appears already arrayed in warlike golden arms.
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Hesiod, the Homeric Hymns, and Homerica XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI; lines 7436-7453 confidence: medium

Leda lies with the dark-clouded Son of Cronos and bears the children beneath the peak of the great hill Taygetus.

Leda bears the sons of Zeus beneath the peak of the great hill Taygetus.
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Hesiod, the Homeric Hymns, and Homerica XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI; lines 7436-7453 confidence: medium

The Muses are asked to tell of the Tyndaridae, Sons of Zeus: Castor and Polydeuces, children of Leda; Leda lay with the Son of Cronos and bore them beneath Taygetus.

Leda bears the two children beneath the peak of Taygetus after lying with the Son of Cronos.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: medium

The Epic Cycle begins with the fabled union of Heaven and Earth, causing three hundred-handed sons and three Cyclopes to be born.

Heaven and Earth unite and produce the hundred-handed sons and Cyclopes.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: high

Cronos takes the shape of a horse and lies with Philyra, daughter of Ocean; through this Cheiron is born a centaur, and Chariclo is his wife.

Cronos takes the shape of a horse, lies with Philyra, and Cheiron is born a centaur through this cause.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 8025-8115 confidence: medium

The superstition treats the madness as congenital; children born on Christmas Day or between Christmas and Epiphany are likely to become Callicantzari, allegedly as punishment for the mother’s action in a season sacred to the Mother of God, and are called “feast-stricken.”

Children born during Christmas or between Christmas and Epiphany are deemed likely to become Callicantzari and are called “feast-stricken.”
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES:; lines 25918-26114 confidence: medium

“Glycon was Alexander’s new god, a re-incarnation of Asclepius, born in the form of a snake out of an egg discovered by Alexander.”

Glycon is described as a new god and reincarnation of Asclepius, born as a snake from an egg discovered by Alexander.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 5181-5283 confidence: medium

The passage says the Fates would fittingly be present at Athena’s birth from Zeus’s head, because even Zeus could not escape their decree.

The passage says the Fates’ presence at Athena’s birth from Zeus’s head would be fitting because even Zeus is not free from their decree.
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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 24744-24836 confidence: medium

Clement’s account is summarized: Uranus’ self-mutilation makes the sea pregnant; Aphrodite is born from foam; initiates receive salt and a phallus and present a coin to the goddess as lovers to a mistress.

Clement’s reported myth has the sea become pregnant through Uranus’ self-mutilation and give birth to Aphrodite from foam.
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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 25064-25152 confidence: medium

The ritual sequence enacts Leto in childbirth, Apollo's birth and marriage to Coronis, Asclepius' birth, Glycon's manifestation and birth, and the wedding of Podalirius with Alexander's mother on Torch-day.

The ritual sequence includes births of Apollo, Asclepius, Glycon, and Alexander's daughter, and the author notes that child birth was represented or announced in the parody and at Eleusis.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. E / VOL. 1. F / VOL. I. G / VOL. I. H; lines 2792-2896 confidence: high

The passage lists Heracles strangling serpents and Athena coming up out of Zeus’s head, along with a bull dedicated by the Areopagus and comments on Athenian piety.

Athena is represented coming up out of Zeus’s head, and the Parthenon entrance pediment refers to Athena’s birth.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. E / VOL. 1. F / VOL. I. G / VOL. I. H; lines 2898-3005 confidence: medium

The pedestal shows the birth of Pandora in relief; Pandora is named as the first woman, before whom no womankind existed.

Pandora's birth is shown in relief, and she is described as the first woman before whom no womankind existed.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. 1. M / VOL, I. N / VOL. I. P / VOL. I Q; lines 4821-4945 confidence: high

Pausanias introduces the grave of Coroebus and the story of Psamathe, daughter of Crotopus, who bore Apollo’s son, exposed him in fear of her father, and whose child was destroyed by Crotopus’s sheepdogs; Apollo sent Vengeance to punish the Argives by snatching children from their mothers.

Psamathe bears a son to Apollo, exposes him in fear of her father, and the child is destroyed by Crotopus’s sheepdogs.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 6188-6330 confidence: medium

Aras is said to be the first man of the land, to have sprung from the soil, and to have founded a city around the hillock called the Arantine Hill.

Aras is called the first man in the land, said to have sprung from the soil, and credited with founding a city.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. AA / VOL. I, BB / VOL. I. DD / VOL. I, EE; lines 8330-8453 confidence: medium

At the harbour is a place called Genethlion, where Theseus is said to have been born; before it is a temple of Ares marking where Theseus conquered the Amazons, whom Pausanias connects with the army that fought in Attica against Theseus and the Athenians.

The place called Genethlion or Birthplace is identified as the place where Theseus is said to have been born.
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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.

Zoster is explained through Leto loosening her girdle in preparation for delivery.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 4283-4382 confidence: medium

A small cave and cold spring are explained by a legend: Antiope placed her babies in the cave after labour, and the shepherd who found them washed them at the spring after removing their swaddling clothes.

Antiope places her babies in a cave after labour; the shepherd who finds them washes them at the spring.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. P / VOL. I Q / VOL. I. R / VOL. I. T; lines 5551-5696 confidence: high

Leucippus had only daughter Calchinia; she is said to have mated with Poseidon, and her child Peratus was reared by Leucippus and received the kingdom.

Calchinia and Poseidon produce Peratus; Chrysorthe and Apollo produce Coronus; Chthonophyle and Hermes produce Polybus; Syllis and Apollo produce Zeuxippus; Antiope's sons are linked with Zeus and Epopeus in the cited poem.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. P / VOL. I Q / VOL. I. R / VOL. I. T; lines 5551-5696 confidence: high

Antiope gave birth on the road to Thebes; Asius says Zethus and Amphion were her sons, daughter of Asopus and conceived of Zeus and Epopeus; Homer says they were first founders of Thebes.

Antiope is delivered on the road; Asius names Zethus and Amphion as her sons and gives a parentage involving Asopus, Zeus, and Epopeus, while Homer identifies the twins as founders of Thebes.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. T / VOL. I. U / VOL. I. AA / VOL. I, BB; lines 7570-7700 confidence: high

Phlegyas' daughter hid from him that she was pregnant by Apollo; in Epidaurian country she bore a son and exposed him on the mountain then called Myrtium and now Nipple.

Asclepius is born from Apollo's union, exposed on a mountain, fed by a goat, guarded by a dog, and marked by lightning as divine.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. T / VOL. I. U / VOL. I. AA / VOL. I, BB; lines 7570-7700 confidence: high

Another tradition says Coronis, while pregnant with Asclepius, had intercourse with Ischys; Artemis killed her as punishment for insulting Apollo, and Hermes snatched the child from the flames of the lighted pyre.

In the Coronis tradition, Artemis kills the pregnant Coronis as punishment, and Hermes rescues the child from the flames of the pyre.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. T / VOL. I. U / VOL. I. AA / VOL. I, BB; lines 7570-7700 confidence: high

Phlegyas' daughter hid from him that she was pregnant by Apollo; in Epidaurian country she bore a son and exposed him on the mountain then called Myrtium and now Nipple.

The passage reports Epidaurian, Coronis, and Arsinoe/Messenian accounts of Asclepius' parentage, then cites a Delphic oracle favoring the Coronis/Phlegyas line.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. T / VOL. I. U / VOL. I. AA / VOL. I, BB; lines 7844-7918 confidence: medium

The Aeginetans’ island is said to have been uninhabited; Zeus brings Aegina there, the island is renamed from Oenone to Aegina, and Zeus later raises inhabitants from the earth when Aeacus asks for settlers.

Zeus is said to raise up inhabitants from the earth after Aeacus asks him for settlers.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1434-1514 confidence: medium

Daphnaeus says female yielding was called the “favour”; he cites Pindar that Hephaestus was Hera's son “without any favours,” Sappho addressing a girl too young for the favour, and a question to Hercules about obtaining a girl's favour.

The Pindar citation describes Hephaestus as the son of Hera “without any favours,” giving a divine parent-child example without ordinary sexual favour.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2273-2352 confidence: medium

Poetic lines about Love's birth are cited: 'Well-sandalled Iris bare the most powerful of the gods to golden-haired Zephyr'; Daphnaeus calls the lines a fanciful illustration of love's variety and beauty.

The passage cites lines about Love's birth, with Iris bearing the god to Zephyr.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1240-1318 confidence: high

Phaedrus calls Love mighty, wonderful in birth, and eldest of the gods; he notes no recorded parents and cites Hesiod's order of Chaos, Earth, and Love, Parmenides on Generation fashioning Love first, and Acusilaus's agreement with Hesiod.

Phaedrus presents Love as eldest among gods, wonderful in birth, and associated with early cosmogonic entities such as Chaos and Earth.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1240-1318 confidence: medium

Phaedrus begins by saying Love is a mighty god, wonderful among gods and men, especially in birth, and eldest of the gods, with no recorded parents.

Phaedrus' cited cosmogonic authorities place Love among the earliest divine beings, with Hesiod naming Chaos first and then Earth and Love.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1885-1974 confidence: medium

Apollo's arts, the melody of the Muses, Hephaestus's metallurgy, Athene's weaving, and Zeus's empire are said to be due to Love, who orders the gods and from whose birth every good in heaven and earth has sprung.

The passage states that since the birth of Love, every good in heaven and earth has sprung from love of the beautiful.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2200-2261 confidence: medium

Diotima narrates that at Aphrodite’s birthday feast Poros/Plenty, son of Metis/Discretion, attends; Penia/Poverty comes begging; Poros, affected by nectar, sleeps in Zeus’s garden; Penia lies beside him and conceives Love.

Love is conceived at Aphrodite’s birthday feast from Poros/Plenty and Penia/Poverty, and his mixed nature is explained by this parentage.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2200-2261 confidence: medium

Diotima begins the tale of Love’s parentage: at Aphrodite’s birthday feast of the gods, Poros or Plenty, son of Metis or Discretion, is present, and Penia or Poverty comes to the doors to beg after the feast.

Love’s conception by Poverty and Plenty at a divine feast is used to explain his mixed condition and traits.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2318-2392 confidence: medium

Diotima says, "I will teach you" and identifies love's object as "birth in beauty, whether of body or soul"; she also describes human procreation as union of man and woman and as divine.

The passage defines love's object as birth in beauty, describes procreation as divine, and personifies beauty as presiding over birth.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 confidence: medium

Love desires the beautiful and the good, the possession of the good as happiness, and everlasting possession; Love is linked with bringing to birth in beauty, the principle of immortality in a mortal creature.

Love is linked to bringing to birth in beauty, and this birth is called the principle of immortality in a mortal creature.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5412-5491 confidence: high

Euphemus tells Jason the dream; Jason says the gods will make an island from the clod if it is cast into the sea, and identifies Triton as the giver of the clod from the Libyan mainland.

Triton’s stranger’s gift, a clod of earth, is interpreted by Jason as destined to become an island; when Euphemus casts it into the sea, Calliste rises.
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The Bacchae of Euripides AGAVE. / CHORUS. / NOTES ON THE BACCHAE / INTRODUCTORY NOTE; lines 3016-3097 confidence: high

Semelê, daughter of Cadmus and beloved by Zeus, asks him to appear in full glory; he comes as miraculous lightning; she dies and gives premature birth.

Dionysus is born prematurely from Semelê, preserved in Zeus’s flesh, and brought to full divine life through a mysterious Second Birth.
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The Bacchae of Euripides AGAVE. / CHORUS. / NOTES ON THE BACCHAE / INTRODUCTORY NOTE; lines 3099-3202 confidence: high

The first Chorus song is summarized as covering Bacchic purity, Dionysus' two births from Semele and Zeus, epiphanies as Bull and Serpent, Thebes, the Cretan cavern, and the mystic Timbrel.

The note says the Chorus song gives Dionysus' two births, from Semele and from the body of Zeus.
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The Bacchae of Euripides CADMUS. / PENTHEUS. / TEIRESIAS. / CHORUS.; lines 727-826 confidence: medium

The maidens invoke a high recording purity or golden wing, ask if it hears the angry king's scorn, and praise the mortal-mother-born Lord of Many Voices whose realm includes dance, prayer, music, laughter, grape-blood, feasts, crowned slumber, dead pain, and forgiven hate.

The god is called mortal-mother-born and also a God of Heaven born in majesty.
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The Bacchae of Euripides CADMUS. / TEIRESIAS. / PENTHEUS. / TEIRESIAS.; lines 587-656 confidence: high

Teiresias says the god’s blood is set before the gods in sacrifice and explains that Zeus saved the babe, raised him to Olympus, and made a child-shaped fragment of world-encircling fire to divert Hera’s wrath.

Zeus saves the babe, lifts him to Olympus, and creates a child-shaped fragment of world-encircling fire to answer Hera’s rage.
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The Bacchae of Euripides CHARACTERS IN THE PLAY / THE BACCHAE / DIONYSUS. / CHORUS.; lines 265-411 confidence: high

The hymn recounts Semele's anguish in thunder and fire, Zeus hiding the unborn child in his own flesh, and the later appearance of a horned god with serpents, reflected in Bacchic wands and hair.

Dionysus' unborn life is endangered in Semele's thunder and fire, then preserved by Zeus in his own flesh until the proper time of birth.
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The Bacchae of Euripides DIONYSUS. / PENTHEUS. / DIONYSUS. / CHORUS.; lines 1117-1211 confidence: high

The chorus recounts the divine child taken from immortal fire into a god's own flesh, with speech about life's second portal, a motherless mystery, the Twofold Door, and Bromios.

The chorus recalls a child taken from immortal fire into a god's own flesh and named through language of a second portal, motherless mystery, and twofold door.
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The Bacchae of Euripides PENTHEUS. / TEIRESIAS. / CHORUS. / CADMUS.; lines 658-682 confidence: medium

Cadmus says to grant the god is nothing yet say 'He Is,' so that a divine thing from Semele's flesh may honor their line.

Cadmus says a divine thing sprang from Semele's flesh and that acknowledging this would honor the family line.
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The Bacchae of Euripides TEIRESIAS. / CADMUS. / TEIRESIAS. / PENTHEUS.; lines 520-585 confidence: high

Pentheus recounts the tale that Dionysus was blasted by lightning with his dead mother, re-conceived, born perfect from Zeus's thigh, and is now God, then calls such claims dreams, gibes, or blasphemies.

Pentheus recounts that Dionysus as a babe was blasted by lightning with his mother, re-conceived, born perfect from Zeus's thigh, and became a god.
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The Bacchae of Euripides THE BACCHAE / CHARACTERS IN THE PLAY / THE BACCHAE / DIONYSUS.; lines 164-263 confidence: high

Dionysus identifies himself as God's son, born as Semele died under heaven's hot splendor; he says he is changed from god to man and sees Semele's tomb, smouldering chambers, undying fire, and Hera's hate.

Dionysus says he was born as Semele died under heavenly fire; Semele's sisters deny the birth story, while Dionysus asserts he is a true god born by Semele to Zeus.
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The Extant Odes of Pindar FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE. / FOR DIAGORAS OF RHODES, / WINNER IN THE BOXING-MATCH.; lines 1414-1514 confidence: high

"beneath the bronze-wrought axe from the crown of her father's head Athene leapt to light"; Heaven and Earth tremble, and Zeus is said to have rained golden snow on the city.

Athena leaps into light from her father's head under Hephaistos' axe, with cosmic trembling at her arrival.
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The Extant Odes of Pindar FOR ALKIMEDON OF AIGINA, / WINNER IN THE WRESTLING-MATCH OF BOYS. / FOR EPHARMOSTOS OF OPOUS, / WINNER IN THE WRESTLING-MATCH.; lines 1692-1801 confidence: high

Zeus catches up the daughter of Opoeis, lies with her among Mainalos' ridges, brings her to Lokros to relieve childlessness, and she bears the seed of the Mightiest; the child is named after his mother's father and receives a city and people to rule.

Zeus lies with the daughter of Opoeis; she bears the seed of the Mightiest, and the resulting child is described as preeminent.
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The Extant Odes of Pindar FOR ALKIMIDAS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH. / FOR SOGENES OF AIGINA, / WINNER IN THE BOYS' PENTATHLON.; lines 4752-4871 confidence: medium

The speaker invokes Eileithuia, seated beside the Moirai, child of Hera, and bringer of babes to birth; without her humans would not see light or night-darkness or reach Hebe.

The ode opens by invoking Eileithuia as bringer of birth beside the Moirai and says humans do not reach life without her.
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The Extant Odes of Pindar FOR ALKIMIDAS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH. / FOR SOGENES OF AIGINA, / WINNER IN THE BOYS' PENTATHLON.; lines 4752-4871 confidence: high

Aigina's children of Zeus are said to inherit a path to glory through valor; the passage adds that human natures and lots differ and no one receives perfect lasting bliss from Fate.

Zeus is said to have begotten Aiakos by a mortal mother, and Aiakos is described as ruler of cities; Aigina's children of Zeus inherit a path to glory.
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The Extant Odes of Pindar FOR ARISTOMENES OF AIGINA, / WINNER IN THE WRESTLING-MATCH. / FOR TELESIKRATES OF KYRENE, / WINNER OF THE FOOT-RACE IN FULL ARMOUR.; lines 3664-3764 confidence: high

Libya will receive the bride in a golden house and give her land; Kyrene will bear a son whom Hermes brings to the Hours and Earth, who feed him nectar and ambrosia and make him immortal, a helper and tutelar of flocks named Agreus, Nomios, or Aristaios.

The prophesied son of Kyrene is carried by Hermes to the Hours and Earth, fed nectar and ambrosia, and made immortal.
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The Extant Odes of Pindar FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR THEAIOS OF ARGOS, / WINNER IN THE WRESTLING-MATCH.; lines 5167-5277 confidence: medium

Zeus follows Alkmene and Danaë; in Amphitryon's likeness he enters Amphitryon's hall bearing the seed of Herakles; Herakles' bride in Olympos is Hebe.

Zeus follows Alkmene and Danaë and enters Amphitryon's hall in Amphitryon's likeness while bearing the seed of Herakles.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE CHARIOT-RACE. / FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE.; lines 2629-2747 confidence: medium

Koronis, daughter of Phlegyas, is not yet delivered when Artemis kills her with a golden bow and she goes down to Hades by Apollo's contriving.

Koronis carries Apollo's seed, is killed before delivery, and Apollo rescues the child from her corpse on the funeral pyre.
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The Extant Odes of Pindar FOR PHYLAKIDAS OF AIGINA, / WINNER IN THE PANKRATION. / FOR PHYLAKIDAS OF AIGINA, / WINNER IN THE PANKRATION.; lines 5884-6008 confidence: high

Herakles prays to Zeus to “give this man a brave child of Eriboia’s womb” with body “as staunch as this hide” from the Nemean beast.

Herakles prays to Zeus for Telamon to receive a brave child from Eriboia’s womb, and Zeus sends an eagle omen that Herakles interprets as confirming the son’s future birth.
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The Extant Odes of Pindar FOR PHYLAKIDAS OF AIGINA, / WINNER IN THE PANKRATION. / FOR STREPSIADES OF THEBES, / WINNER IN THE PANKRATION.; lines 6010-6086 confidence: high

Thebes is addressed as divine and asked whether she delighted most when she brought forth Dionysos, who sits beside Demeter as cymbals clang.

The Theban praise catalogue includes Thebes bringing Dionysos to light and the divine begetting of Herakles by the mightiest god and Amphitryon's wife.
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The Extant Odes of Pindar FOR PSAUMIS OF KAMARINA, / WINNER IN THE MULE-CHARIOT-RACE. / FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE.; lines 1227-1343 confidence: high

Euadne gives birth with Eleutho and the Fates beside her, leaves Iamos on the ground, and "two bright-eyed serpents nursed and fed him."

Iamos is divinely fathered, born with Eleutho and the Fates present, exposed, protected, and later identified as a prophet excelling mortals.
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The Extant Odes of Pindar FOR STREPSIADES OF THEBES, / WINNER IN THE PANKRATION. / FOR KLEANDROS OF AIGINA, / WINNER IN THE PANKRATION.; lines 6088-6206 confidence: high

The speaker, reared by seven-gated Thebes, says two daughters of Asopos found favor with Zeus: one was set near Dirke as queen of a city, and the other was carried to the Oinopian isle and bore Aiakos to Zeus.

Aigina, daughter of Asopos and favored by Zeus, bears Aiakos, who becomes an exemplary heroic ancestor.
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The Extant Odes of Pindar FOR THRASYDAIOS OF THEBES, / WINNER IN THE BOYS' SHORT FOOT-RACE. / FOR MIDAS OF AKRAGAS, / WINNER IN THE FLUTE-PLAYING MATCH.; lines 4048-4119 confidence: medium

Perseus blinded Phorkos' brood, brought a grievous gift to Polydektes' bridal, ended harm connected to his mother's slavery and ravished bed, won Medusa's head, and is described as Danae's son sprung from a living stream of gold.

Perseus is described as the son of Danae and as sprung from a living stream of gold.
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The Extant Odes of Pindar FRAGMENTS. / FRAGMENT OF A DITHYRAMB, / TO BE SUNG AT ATHENS. / IN HONOUR OF DELOS.; lines 6264-6304 confidence: high

When Leto set foot there, "four pillars with adamantine base" sprang up and held the rock.

Leto's labor coincides with the island being fixed by pillars, and the goddess gives birth there.
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The Extant Odes of Pindar PREFATORY NOTE. / OLYMPIAN ODES. / FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE.; lines 829-868 confidence: medium

The footnote explains that Klotho was especially concerned with the beginning of man's life and that Pindar refuses the legend of Pelops' ivory shoulder replacing flesh eaten at Tantalos' table by the gods.

The footnote says Klotho, among the Fates, was especially concerned with the beginning of a man's life.
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The Extant Odes of Pindar WINNER IN THE BOYS' PENTATHLON. / VIII. / FOR DEINIS OF AIGINA, / WINNER IN THE SHORT FOOT-RACE.; lines 4943-5047 confidence: medium

"Spirit of beautiful youth, thou herald of Aphrodite's loves ambrosial"; the spirit alights on the eyes of girl or boy and handles them with tenderly constraining hands.

The passage depicts loves attending the bridal-bed of Zeus and Aigina, Aphrodite's gifts being dispensed, and a son springing from that union.
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The Homeric Hymns ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES; lines 619-693 confidence: medium

“His very birth is a stolen thing, the darkling fruit of a divine amour in a dusky cavern.”

Hermes’ birth is described as a stolen thing, the fruit of a divine amour in a dusky cavern.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2114-2197 confidence: high

Hermes is invoked as son of Zeus and Maia, lord and herald; Maia is a cave-dwelling nymph whom Zeus embraces at night while Hera sleeps, unknown to gods and mortals.

Hermes is born from Zeus and Maia after Zeus's secret visits, and later sings of his own begetting.
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The Homeric Hymns HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE; lines 2785-2869 confidence: high

Aphrodite tells Anchises not to fear, says he is dear to the gods, foretells a son named Aeneas who will rule among the Trojans, and links the name to her sorrow at lying with a mortal man.

Aeneas is the child of Aphrodite and Anchises, is said to be divinely fair, will rule among the Trojans, and will have continuing descendants.
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The Homeric Hymns HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE; lines 2785-2869 confidence: medium

Aphrodite says deep-bosomed mountain nymphs will rear the child; they are neither mortal nor immortal gods, eat immortal food, dance with gods, dwell near Sileni and Hermes in dark caves, and have pine or oak trees linked to their birth and death.

Aphrodite says the mountain nymphs, beings neither mortal nor fully immortal, will rear her child and bring him to Anchises in his youth.
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The Homeric Hymns PREFACE / ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO; lines 273-342 confidence: high

The version divides the Hymn to Apollo into two portions: the first deals with Apollo's birth and the foundation of his shrine on Delos; the second with the establishment of his oracle and fane at Delphi.

The passage explicitly says the first part of the hymn deals with Apollo's birth.
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The Homeric Hymns PREFACE / ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO; lines 273-342 confidence: medium

From line 207 onward the text is described as Apollo's dealings as Delphinian and Pythian, including an intercalated myth about Typhaon's birth from Hera's anger.

The passage mentions an intercalated myth about Typhaon's birth from Hera's anger.
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The Homeric Hymns THE ALLEGED EGYPTIAN ORIGINS / CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO; lines 1601-1702 confidence: high

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

The passage centers Apollo's divine birth at Delos, Leto's labor, the search for a place, and the island's acceptance after an oath.
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The Homeric Hymns THE ALLEGED EGYPTIAN ORIGINS / CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO; lines 1704-1777 confidence: high

When Eilithyia reaches Delos, Leto labors, clasps a palm tree, kneels in the meadow, and Apollo is born; the goddesses wash and swaddle him, and Themis feeds him nectar and ambrosia.

Leto's labor begins with Eilithyia's arrival, she gives birth in Delos while clasping a palm tree, and the goddesses attend, cry out, wash, and swaddle the child.
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The Homeric Hymns THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE; lines 696-776 confidence: medium

"She springs from the sea"

The passage says Aphrodite springs from the sea.
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The Homeric Hymns THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE; lines 778-861 confidence: medium

Chief families desire special divine sonship, requiring divine amours. The passage imagines syncretic amalgamation of tribal gods, with the dominant god elevated to Zeus-like sovereignty, others assigned departments, and sons placed as Apollo and Hermes.

Chief families are said to desire to be sons of the Father in a special sense, requiring separate divine amours for separate descents.
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The Homeric Hymns XIII. TO THE MOTHER OF THE GODS / XIV. TO HERACLES THE LION-HEART / XV. TO ASCLEPIUS / XVI. TO THE DIOSCOURI; lines 3477-3492 confidence: medium

The hymn sings of Asclepius as healer of diseases, son of Apollo, borne by Coronis in the Dotian plain; Coronis is daughter of King Phlegyas; Asclepius is joy to men and soother of pains, and is hailed in prayer.

Coronis bears Apollo's son Asclepius, and Leda bears sons of Zeus beneath Taygetus.
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The Homeric Hymns XIV. TO HERACLES THE LION-HEART / XV. TO ASCLEPIUS / XVI. TO THE DIOSCOURI / XVII. TO HERMES; lines 3495-3506 confidence: medium

“Him did Maia bear, the modest daughter of Atlas, to the love of Zeus.”

Hermes’ birth is connected to Maia and the love of Zeus, with Cronion’s visits to Maia described in the secluded cave.
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The Homeric Hymns XV. TO ASCLEPIUS / XVI. TO THE DIOSCOURI / XVII. TO HERMES / XVIII. TO PAN; lines 3509-3550 confidence: high

The nymphs sing of the gods, Olympus, and Hermes as herald; Hermes comes to Arcadia and Cyllene, shepherds sheep, desires and weds the fair-haired daughter of Dryops, and she bears his son.

Hermes, a god, weds the daughter of Dryops; she bears Pan, who is a marvel from birth and is then carried by Hermes to the gods.
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The Homeric Hymns XXIII. TO HESTIA / XXIV. TO THE MUSES AND APOLLO / XXV. TO DIONYSUS / XXVI. TO ARTEMIS; lines 3629-3651 confidence: medium

The others utter immortal hymns to Leto, praising how she bore such children; the hymn hails the children of Zeus and fair-tressed Leto.

The choral hymns praise Leto for bearing children pre-eminent among the immortals in counsel and deed.
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The Homeric Hymns XXIV. TO THE MUSES AND APOLLO / XXV. TO DIONYSUS / XXVI. TO ARTEMIS / XXVII. TO ATHENE; lines 3654-3669 confidence: high

"Zeus the counsellor himself beget from his holy head, all armed for war in shining golden mail"

Athene is begotten from Zeus's holy head and leaps from the immortal head fully armed.
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The Homeric Hymns XXIX. TO EARTH, THE MOTHER OF ALL / XXX. TO HELIOS / XXXI. TO THE MOON / XXXII. TO THE DIOSCOURI; lines 3748-3767 confidence: medium

“Sing, fair-glancing Muses, of the sons of Zeus, the Tyndaridae ... Castor the tamer of steeds and faultless Polydeuces.”

The children are described as sons of Zeus, borne by Leda after wedlock with Cronion beneath Taygetus.
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The Homeric Hymns XXVIII. TO HESTIA / XXIX. TO EARTH, THE MOTHER OF ALL / XXX. TO HELIOS / XXXI. TO THE MOON; lines 3728-3745 confidence: high

“With her once was Cronion wedded in love, and she conceived, and brought forth Pandia the maiden...”

Selene conceives and brings forth Pandia, who is described as a maiden pre-eminent in beauty among the immortal gods.
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The Homeric Hymns XXX. TO HELIOS / XXXI. TO THE MOON / XXXII. TO THE DIOSCOURI / XXXIII. TO DIONYSUS; lines 3770-3790 confidence: high

The hymn reports that some say Semele bore Dionysus to Zeus in Dracanon, Icarus, Naxos, by the Alpheius, or in Thebes.

The passage centers on Dionysus's divine begetting and birth traditions, including a remote location far away from men and unknown to Hera.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 5220-5420 confidence: high

Apollo says the woman's womb is not the true parent but nurses the new-sown seed, while the male is parent. As proof he cites Athena, daughter of Olympian Zeus, not fostered or fashioned within a womb.

Apollo argues that birth can come from fathers without mothers and cites Athena, daughter of Olympian Zeus, as born without being fostered in a womb.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13984-14087 confidence: high

Jove says love admits no delay and that his present desire exceeds earlier passions for Ixion's dame, Danae, Theban women, Phoenix's daughter, Latona, Ceres, and even Juno before; he names several offspring of those unions.

Jove compares his desire for Juno to previous loves and names the offspring who arose from those unions.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3631-3768 confidence: high

Menestheus leads fifty Athenian ships; the passage recounts Erechtheus, born from a furrow, nurtured by the blue-eyed maid, placed by Pallas in her fane, and honored with sacrifice and slain oxen.

Erechtheus is said to be born from the furrow and nurtured by the blue-eyed maid, then placed in Pallas's fane.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3631-3768 confidence: medium

Fifty Athenian ships are led by Menestheus. Athens is linked with Erechtheus, born from earth and nurtured by Pallas, placed in her fane with sacrifice, blazing altars, and tribal praise; Menestheus is praised for battle arrangement, with Nestor equal in conduct.

Erechtheus is described as ruler of Athens, born from the teeming furrow and foodful earth, and nurtured by Pallas.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18339-18476 confidence: medium

Agamemnon recounts that Jove boasted of a coming child by Alcmena who would rule; Saturnia secured an oath, hastened Sthenelus's seven-month child into birth, and delayed Alcmena's labor.

Jove's oath that a child born that day would rule is exploited by Saturnia through manipulated births, shifting the promised kingship to Sthenelus's infant.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18339-18476 confidence: high

Agamemnon recounts that Ate once affected Jove, who was deceived by Juno; Jove expected an immortal son from Alcmena, announced royal destiny for a child born that day, and swore an oath after Saturnia asked.

Jove's expected child is announced as destined to rule, but Saturnia secures an oath and manipulates two births so that Sthenelus's child claims the promised rule.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23328-23452 confidence: medium

The note reports an ancient belief in the great age of trees near places consecrated by gods and great men, citing Socrates' plane tree and the Delos tree where Latona gave birth to Apollo.

Latona is said to have given birth to Apollo at a tree at Delos.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23328-23452 confidence: medium

The note reports belief in the great age of trees near places consecrated by gods and great men, citing the plane tree of Socrates and the Delos tree where Latona gave birth to Apollo.

The passage mentions the tree at Delos where Latona gave birth to Apollo.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4368-4507 confidence: high

Poseidon, in the likeness of Enipeus, lies with Tyro; she secretly gives birth to twin sons and exposes them.

Poseidon lies with Tyro in another’s likeness, after which she secretly gives birth to twin sons.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D / VOL. I, E; lines 3591-3732 confidence: medium

Canace has several sons by Poseidon; Iphimedia, wife of Aloeus, loves Poseidon, draws sea waves into her lap, and Poseidon fathers Otus and Ephialtes, the Aloads, who grow rapidly and resolve to fight the gods.

Iphimedia's desire for Poseidon is expressed by drawing sea waves into her lap; Poseidon fathers Otus and Ephialtes, who grow to giant proportions.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: medium

Book I, chapters 1-6 are summarized as offspring of Sky and Earth, the Titans' attack and mutilation of Sky, origin of the Furies, children of Cronus and Rhea, birth of Zeus, Zeus conquering the Titans and dividing the kingdom, and offspring of Sea and Earth.

The passage lists the birth of Zeus, the children of Zeus, the birth of Athena, and the birth of Artemis and Apollo.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: medium

Book II begins with the family of Inachus: Phoroneus, Argus and Pelasgus, Argus of many eyes, Io's wanderings, Agenor and Belus, Danaus and Egyptus, marriages of Egyptus's sons and Danaus's daughters, Nauplius, Acrisius and Proetus, Proetus's daughters cured by Melampus, Bellerophon and the Chimaera, and Danae with infant Perseus floating to Seriphos.

Danae floats to Seriphos with her infant son Perseus, who later performs heroic deeds.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: medium

Pasiphae loves a bull sent from the sea by Poseidon and gives birth to the Minotaur.

Pasiphae loves a bull sent from the sea by Poseidon and gives birth to the Minotaur.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: medium

Children of Cadmus and Harmonia are listed; Semele and Zeus are followed by the birth and upbringing of Dionysus.

Semele and Zeus are named in connection with the birth and upbringing of Dionysus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1852-1969 confidence: high

The Titans, all but Ocean, attack Sky; Cronus cuts off his father's genitals and throws them into the sea; from drops of flowing blood are born Alecto, Tisiphone, and Megaera, the Furies.

Cronus cuts off Sky's genitals, throws them into the sea, and the Furies are born from drops of Sky's blood.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1971-2065 confidence: high

Rhea, pregnant with Zeus, goes to Crete and gives birth to him in a cave of Dicte.

Rhea gives birth to Zeus in a cave of Dicte and has him nursed and guarded there.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2067-2195 confidence: medium

Rhea saved baby Poseidon by giving Cronus a foal to swallow.

Rhea saves Poseidon by giving Cronus a foal to swallow, and the note also describes Cronus swallowing children.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2589-2715 confidence: high

Prometheus, or in another version Hephaestus, struck Zeus’s head with an axe; Athena then leaped fully armed from the top of his head at the river Triton.

Athena is born fully armed from the top of Zeus’s head after the head is struck with an axe.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2589-2715 confidence: high

Latona was hunted by Hera over the whole earth because of Zeus; at Delos she bore Artemis first, and Artemis then helped her give birth to Apollo.

Latona, pursued by Hera because of Zeus, reaches Delos and gives birth to Artemis and Apollo.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2589-2715 confidence: high

Latona was hunted by Hera over the whole earth because of Zeus; at Delos she bore Artemis first, and Artemis then helped her give birth to Apollo.

Artemis is born first and then helps Latona give birth to Apollo.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2717-2817 confidence: medium

Frazer reports a story in which Zeus hides Elare under the earth because of Hera; Tityus is brought up under the earth and is called earth-born or son of Earth in cited traditions.

Zeus hides Elare under the earth; Tityus is born or brought up in connection with the earth, is monstrous in size, and is called earth-born or son of Earth in cited traditions.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11941-12002 confidence: medium

Antiope, daughter of Nycteus, has intercourse with Zeus; when pregnant and threatened by her father, she flees to Epopeus at Sicyon and marries him.

The passage links Zeus’s intercourse with Antiope, Antiope’s pregnancy, her threatened flight, and her later birth of two children.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. D / VOL. I, E / VOL. I. G / VOL, I. H; lines 5564-5621 confidence: medium

Niobe has a son Argus by Zeus, and the passage states that she was the first mortal woman with whom Zeus cohabited.

Niobe is a mortal woman who cohabits with Zeus and bears Argus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10707-10810 confidence: high

In Crete Zeus beds with Europa, and she bears Minos, Sarpedon, and Rhadamanthys; the passage also notes Homer’s variant parentage for Sarpedon through Laodamia.

Zeus beds with Europa in Crete, and she bears Minos, Sarpedon, and Rhadamanthys.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10812-10951 confidence: medium

Daedalus, a banished Athenian architect, builds a hollow wooden cow on wheels, covers it with cowhide, places it in the bull's meadow, puts Pasiphae inside, and the bull mates with it as with a real cow.

Pasiphae gives birth to Asterius, called the Minotaur, who has a bull's face and human body.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 11341-11455 confidence: high

Zeus snatched the sixth-month abortive child from the fire and sewed it into his thigh.

Zeus rescues the premature Dionysus, sews him into his thigh, and later gives birth to him.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 5623-5765 confidence: medium

After variant parentage notices, Zeus seduces Io while she is Hera’s priestess; when detected by Hera, he transforms Io into a white cow and denies knowing her.

Io regains her original form in Egypt and gives birth to Epaphus beside the Nile after Zeus’s earlier union with her.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 5902-6028 confidence: high

Amymone had a son, Nauplius, by Poseidon.

Amymone has Nauplius by Poseidon.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 6277-6404 confidence: medium

Danae is guarded underground; some say Proetus seduced her, while others say Zeus came to her as a stream of gold through the roof into her lap.

One account says Zeus had intercourse with Danae by becoming a stream of gold that entered her chamber, after which Perseus is the child in the narrative.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6483-6631 confidence: high

Sthenelus has Eurystheus, who reigns over Mycenae. When Hercules is about to be born, Zeus declares that the descendant of Perseus then about to be born will rule Mycenae; Hera persuades the Ilithyias to delay Alcmene’s delivery and contrives Eurystheus’s seven-month birth.

Zeus’s declaration links imminent birth to rule over Mycenae, while Hera delays Alcmene’s delivery and causes Eurystheus to be born prematurely.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6748-6882 confidence: high

Before Amphitryon reaches Thebes, Zeus comes by night, prolongs the one night threefold, assumes Amphitryon’s likeness, sleeps with Alemena, and tells of the Teleboan events.

Zeus prolongs the night, takes Amphitryon’s likeness, sleeps with Alemena, and fathers Heracles.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6748-6882 confidence: high

Before Amphitryon reaches Thebes, Zeus comes by night, prolongs the one night threefold, assumes Amphitryon’s likeness, sleeps with Alemena, and tells of the Teleboan events.

Zeus prolongs one night threefold before sleeping with Alemena, and Heracles is later born from that union.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6884-6959 confidence: medium

Notes mention the lengthening of the night in which Jupiter or Zeus begat Hercules; a scholion says Zeus persuaded the Sun not to rise for three days, and Diodorus also mentions a threefold night.

Zeus is said to have begotten Hercules during a lengthened night, with a cited version in which the Sun does not rise for three days.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 confidence: high

Tyro, daughter of Salmoneus and wife of Cretheus, loves the river Enipeus; Neptune disguises himself as her lover, meets her at the river mouth beneath a great blue wave, reveals himself, foretells twins, and orders secrecy.

Tyro and Neptune, Antiope and Jove, Alcmena and Jove, and Iphimedeia and Neptune are each linked to divine embrace and notable children.
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The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15847-15992 confidence: medium

Festivals bring together brides and bridegrooms; sacrifices and hymeneal songs accompany them; rulers decide the number of weddings to maintain population size while considering war, disease, and similar causes.

Public hymeneals join brides and bridegrooms under civic and priestly sacrifices and prayers, while unauthorized reproduction is called unconsecrated.
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The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15847-15992 confidence: medium

Those outside the prescribed ages who join public hymeneals act unholily and unrighteously; their child is contrasted with offspring blessed by sacrifices and prayers and called offspring of darkness and strange lust.

Sanctioned hymeneals are accompanied by sacrifices and prayers for the new generation, while unauthorized children are described as unconsecrated or offspring of darkness.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13507-13621 confidence: high

The fiction is to be communicated to rulers, soldiers, and people: their youth was a dream; they were formed and fed in the womb of the earth, along with their arms; the earth sent them up, and their country is mother and nurse.

The proposed tale says the citizens were formed and fed in the womb of the earth and sent up by the earth when completed.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13507-13621 confidence: medium

The tale says citizens' youth and education were only a dream, while they, their arms, and appurtenances were formed and fed in the womb of the earth; earth as mother sent them up, and the country is mother and nurse.

The proposed tale says citizens were formed and fed in the womb of the earth, then sent up by earth as mother.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1774-1852 confidence: medium

The tale says citizens' youth was a dream and that they were really being fashioned in the earth, which sent them up when ready.

The civic fiction says citizens were fashioned in the earth, sent up by her, and should cherish her as the one whose children they are.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1774-1852 confidence: medium

The tale says the citizens’ youth was a dream, that they were fashioned in the earth, sent up when ready, and should cherish the earth as mother and each other as siblings.

The proposed tale says citizens were fashioned in the earth and sent up when ready, and should honor the earth as their parent.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1996-2074 confidence: medium

Plato proposes the idea as a 'monstrous fiction,' adapts mythology to the state, uses the 'Phoenician tale,' and gives the republic a possible tale of 'earthborn men' comparable to Greek state origin myths.

The passage says the Platonic republic may have a tale of earthborn men, in analogy with Greek origin myths.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1996-2074 confidence: medium

Every Greek state had an origin myth, and the Platonic republic may also have a tale of earthborn men.

The passage explicitly mentions a tale of earthborn men for the Platonic republic.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2745-2827 confidence: low

Rulers are described as physicians of the State who may use falsehood to arrange desirable unions; good are paired with good, bad with bad, and offspring are either reared or destroyed.

Rulers arrange desired unions, select which offspring are reared, place approved children in an enclosure with nurses, and conceal parentage.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4309-4393 confidence: low

The passage distinguishes mathematician and dialectician, mentions Palamedes as inventor of number and Agamemnon’s counting, describes sending out all city residents who had reached ten years of age, and cross-references the lie about earthborn men.

The passage alludes to a lie about earthborn men expected to be believed by the second generation.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4961-5048 confidence: medium

The narrator gives reasons for agreeing that 216 is the Platonic number of births: it fits the description, would be familiar to a Greek mathematician, is the cube of 6 and the sum of 3 cubed, 4 cubed, and 5 cubed, relates to the Pythagorean triangle, is the period of Pythagorean Metempsychosis, corresponds to musical scale positions, derives from the cubes of 2 and 3 in the Platonic Tetractys, and the Pythagorean triangle is called the figure of marriage.

The passage identifies 216 as the Platonic number of births and connects it to mathematical, musical, and Pythagorean structures.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6419-6504 confidence: medium

The passage identifies the myth of earth-born men as orthodox Hellenic tradition, the four ages as sanctioned by Hesiod and the poets, and the Republic as founded partly on the old polis and partly on contemporary Hellas, with a vision of a city in the clouds.

The passage twice refers to the earth-born men, first as an orthodox Hellenic tradition and later as a noble lie or fiction within Plato's Republic.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6419-6504 confidence: medium

The passage mentions the myth of earth-born men, the four ages of the world, Hesiod and the poets, the old Greek polis, and Plato's vision of a city in the clouds.

The passage identifies the myth of earth-born men as an embodiment of orthodox Hellenic tradition and as a founding fiction of the Republic.
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egyptian

Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1024-1137 confidence: 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; lines 283-390 confidence: high

Creation variants say Ptah shaped an egg from which the Sun-god issued; a lotus grew from the water and concealed the youthful Sun-god; or the Sun-god appeared on the pyramidal Ben-stone in the Phoenix-hall as a Phoenix.

One temple tradition says Ptah shaped an egg out of which the Sun-god issued.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 283-390 confidence: medium

Creation variants say Ptah shaped an egg from which the Sun-god issued; a lotus grew from the water and concealed the youthful Sun-god; or the Sun-god appeared on the pyramidal Ben-stone in the Phoenix-hall as a Phoenix.

Another tradition says a lotus flower grew out of the water and in it the youthful Sun-god was concealed.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 543-667 confidence: high

A folk-tale circulating much later says Khufu was warned by a wise man that his line would be superseded by three sons of the Sun-god yet to be born.

The passage links dynastic replacement, the title “Son of Re,” and the state fiction of Pharaoh as physical son of the Sun-god by an earthly mother.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 669-797 confidence: medium

Hymn to Pepi II as Osiris: waters of life in sky and earth come; sky burns, earth trembles, two mountains divide, the god becomes and takes possession of his body, and pure waters associated with Atum, Shu, and Tefnut purify and cleanse him.

A hymn describes waters of life in sky and earth, cosmic disturbance, divided mountains, the god becoming and taking possession of his body, and pure waters generated through named deities.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 799-915 confidence: medium

The passage links the inundation with the rising of Sothis, star of Isis and sister of Osiris; Sothis makes Osiris's fruits in the name Year, and the dead king identified with Osiris announces the year's prosperous yield.

The dead king is identified with Osiris, his birth is said to sustain the Two Lands, and he announces the prosperous yield of the year; the deceased speaker also declares identity with Osiris.
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Development of Religion and Thought in Ancient Egypt LECTURE IV / THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123; lines 4504-4572 confidence: high

King Teti is called the eye of Re, conceived and born every day; the sky or Nut bears the king living daily like Re, with dawn in the east and setting in the west, and gives Pepi II life and joy.

Nut or the sky bears the king living every day like Re, and Re is described as coming forth from Nut.
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Development of Religion and Thought in Ancient Egypt LECTURE V / THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143 / THE OSIRIANIZATION OF THE HEREAFTER 145; lines 5405-5484 confidence: high

A divine-birth quotation says waters of life come from sky and earth, the sky burns, earth trembles, two mountains divide, and the god and King Neferkere take possession of the body.

The quoted birth formula includes waters of life, sky and earth portents, dividing mountains, and the god/king taking possession of his body.
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Development of Religion and Thought in Ancient Egypt REVELATION TO THE KINQ / THB IMPERIAL AGE AND MONOTHEISM 329 / THE IMPERIAL AGE AND MONOTHEISM 331 / THE IMPERIAL AGE AND MONOTHEISM 333; lines 12480-12545 confidence: medium

Aton's earthly agency is the rays of the Sun; hymnic phrases say the rays are on earth, in the great green sea, on the beloved son, make eyes whole, give breath of life, and are the source from which the king came forth and was fashioned.

The king is said to have come forth from Aton's rays and to have been fashioned out of Aton's own rays.
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Development of Religion and Thought in Ancient Egypt TEE ORIGINS 27 / TEE ORIGINS 47 / LECTURE II / LIFE AFTER DEATH 61; lines 1889-1957 confidence: medium

In Luxor temple scenes of Amenhotep III’s birth, the little prince is on the arm of the Nile-god and accompanied by an identical second child called the ka, born with him and communicated by the god.

The Luxor scene shows the royal child Amenhotep III with the Nile-god and an identical ka born with him and communicated by the god.
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Development of Religion and Thought in Ancient Egypt THE AGE OF PERSONAL PIETY 353 / THE AGE OF PERSONAL PIETY 355 / THE AOE OF PERSONAL PIETY 357 / THE AGE OF PERSONAL PIETY 369; lines 13435-13502 confidence: high

After the persea-trees are cut down, a chip enters the woman's mouth; she bears a son who proves to be Bata; Pharaoh makes him heir, and Bata later reigns and is followed by Anubis.

A chip from a persea-tree flies into the woman's mouth, and as a result she bears a son who proves to be Bata.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125; lines 4575-4661 confidence: high

A Pepi formula places his conception and birth before sky, earth, humans, gods, and death; it says he escapes the day of death as Set did and belongs to an imperishable company of nether-sky gods.

King Pepi is described as conceived and born before sky, earth, humans, gods, and death, with Atum named as his father.
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Development of Religion and Thought in Ancient Egypt THE IMPERIAL AGE AND MONOTHEISM 325 / DAY AND HAN / DAY AND THE ANIMALS AND PLANTS / DAY AND THE WATERS; lines 12119-12164 confidence: medium

In the creation of man section, the addressee creates the germ in woman and seed in man, gives life to the son in the mother's body, nurses in the womb, gives breath, opens the newborn's mouth in speech, and supplies necessities.

The addressee creates germ and seed, gives life to the child in the mother's body, nurses in the womb, and acts at birth.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1151-1230 confidence: high

Mercury, in love with Rhea/Nut, wins the seventieth part of each of the Moon's illuminations, joins these into five days, and adds them to the former 360-day year as the Epact or superadded days.

Five days are created beyond the 360-day year and observed as the birthdays of Osiris, Aroueris, Typho, Isis, and Nephthys.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1151-1230 confidence: medium

In the Plutarch excerpt, Rhea/Nut accompanies Saturn/Seb by stealth; the Sun/Ra discovers her and curses her not to be delivered in any month or year.

Rhea/Nut is cursed not to deliver in any month or year, and Mercury creates added days on which the gods are born.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1151-1230 confidence: high

Aroueris/Horus the Elder is born on the second day; Typho/Set on the third by forcing through a wound in his mother's side; Isis on the fourth in the marshes of Egypt; Nephthys on the last.

Typho is born neither at the proper time nor by the proper place, forcing his way through a wound in his mother's side.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1151-1230 confidence: medium

The passage says Typho married Nephthys, and that Isis and Osiris loved each other in their mother's womb before birth, producing Aroueris.

Isis and Osiris are said to love each other in their mother's womb before birth, and Aroueris springs from this commerce.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1388-1476 confidence: high

Isis is said to unite with Osiris after his death and to bring forth Harpocrates, who is premature and lame in the lower limbs.

Isis is said to unite with Osiris after his death and to bring forth Harpocrates.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1478-1552 confidence: high

Isis takes from Osiris of his essence, conceives and bears a child, suckles the child secretly, and the gods rejoice at Horus, son of Osiris and heir of Osiris.

Isis takes essence from the still-hearted Osiris, conceives and bears Horus, secretly nurses him, and the gods rejoice at Horus as Osiris’s son and heir.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1738-1814 confidence: medium

Budge states that Osiris became equal to Rā and moved from god of the dead to god of the living; Horus, begotten after Osiris's death, defeats Set, becomes heir and successor, and gains the role of avenger and intercessor.

Horus is described as begotten after Osiris's death, victorious over Set, and admitted as Osiris's heir and successor.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 1024-1081 confidence: high

The scribe Ani declares praise when Ra shines and rises at dawn, rejoices at Ra's birth, and addresses Ra as crowned and self-formed as he rises to celestial height.

Ra's dawn appearance is called birth, his mother gives birth to him, and his setting is described as occurring while he remains a living being.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 1083-1148 confidence: high

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

Ra-Harmachis is called a divine man-child, self-begotten and self-born, renewing in Hathor and strengthened by mother Nut.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 754-846 confidence: medium

The speaker emits Shu and Tefnut and says that from being One he became Three; Shu and Tefnut bring forth Seb and Nut, and Nut brings forth Osiris, Horus-khent-an-maa, Sut, Isis, and Nephthya at one birth.

Nut brings forth Osiris, Horus-khent-an-maa, Sut, Isis, and Nephthya at one 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 848-939 confidence: high

The cited Pepi I text says: “Pepi is the son of R[=a] who loveth him,” and repeats that Rā begot, conceived, and gave birth to Pepi, who “goeth forth and raiseth himself up to heaven.”

Pepi is called son of Rā; Rā is said to have begotten, conceived, and given birth to him; Pepi goes forth and raises himself to heaven.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 2838-2927 confidence: medium

A further hymn excerpt says Ra rises from Nu, renews his youth, returns to yesterday's place, is a self-created divine child, makes heaven and earth resplendent, bears two serpent-goddesses Merti on his brow, and gives laws.

Ra is addressed as a divine child who created himself.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3333-3391 confidence: high

Meskhenet, Isis, Nephthys, Heqet, and Khnemu accompany one another to Rut-Tettet's house in changed female forms; Ra-user admits them after they say they know how to deliver a woman.

The passage describes deities attending Rut-Tettet's childbirth, helping deliver three children, and declaring each newborn a king with dominion over the whole land.
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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 2124-2211 confidence: medium

The explanatory passage identifies R[=a] at the beginning, notes Shu's pillars were not yet created, and states that Temu and R[=a] were one god and the first offspring of Nu, the primeval watery mass.

Nu is described as a primeval watery mass from which all gods came into being and as a god who gave birth to himself.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2384-2475 confidence: medium

Khepera is described as an old primeval god, type of matter containing the germ of life, representative of the dead body from which the spiritual body rises, and depicted as a man with a beetle head.

The beetle emblem is explained as self-begotten and self-produced, and the beetle’s egg-ball is described as containing germs that mature and burst into life.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty TALES OF THE MAGICIANS / KHAFRA'S TALE / BAUFRA'S TALE / HORDEDEF'S TALE; lines 445-528 confidence: high

Dedi says the eldest of Rud-didet's three children will bring the designs; he identifies Rud-didet as wife of a priest of Ra, says she conceived three sons by Ra, and says the god promised their rule and the eldest son's high priesthood.

Rud-didet is said to have conceived three sons by Ra, and these children are promised rule over the land.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty TALES OF THE MAGICIANS / KHAFRA'S TALE / BAUFRA'S TALE / HORDEDEF'S TALE; lines 445-528 confidence: high

Ra tells Isis, Nebhat, Meskhent, Hakt, and Khnumu to deliver Rud-didet of three children who will hold royal office and support temples, altars, libation tables, and endowments.

Ra sends deities to deliver the three children, and the birth of each child is accompanied by divine attendance, naming, washing, preparation, and strengthening.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty TALES OF THE MAGICIANS / KHAFRA'S TALE / BAUFRA'S TALE / HORDEDEF'S TALE; lines 713-790 confidence: high

Rud-didet is wife of the priest of Ra; her children are sons of Ra and first three Vth Dynasty kings; the passage links this to the title "Son of Ra," priestly descent, and temple offerings, libations, and endowments.

The children of Rud-didet are called sons of Ra and first kings of the Vth Dynasty, and the commentary links this to the title "Son of Ra" and dynastic legitimacy.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty REMARKS / XIXTH DYNASTY / ANPU AND BATA. / REMARKS; lines 1022-1086 confidence: high

The passage compares Bata with Atys or Attis: Atys is a chaste shepherd who flees corruption, mutilates himself, dies under a tree, and is revived; further parallels include blood drops, tree cutting, and birth through plant matter.

Atys is born after a ripe almond or pomegranate is placed in a virgin mother's bosom; Bata is born after a princess swallows a chip of a tree.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 863-925 confidence: high

A chip flies into the royal wife's mouth and is swallowed; after many days she bears a son, who is nursed, celebrated, loved, and raised to be royal son of Kush.

A chip from the cut Persea trees enters the royal wife's mouth, she swallows it, and after many days she bears a son.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE TAKING OF JOPPA / REMARKS / THE DOOMED PRINCE / REMARKS; lines 461-541 confidence: medium

The commentary describes marvelous parentage of a fated or gifted hero, divine reward to a childless king, and a new element of fate or destiny contrasted with older Egyptian tale attitudes.

The commentary explicitly identifies marvelous parentage and describes the hero as often a divine reward to a long-childless king.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS. / THE HISTORY OF CREATION--A.; lines 2068-2142 confidence: medium

Neb-er-tcher says he came into being in the form of Khepera, created everything, and raised beings from Nu before sky, earth, children of the earth, or creeping things existed.

The creator is alone and generates Shu and Tefnut from himself through union with his hand, embracing his shadow, seed in his mouth, and sending forth issue.
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Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS. / THE HISTORY OF CREATION--A.; lines 2068-2142 confidence: medium

The speaker gathers his members, weeps, men and women arise from tears from his Eye, and the returning Eye is angry at a replacement Eye, glossed as the Moon, which is given splendour and rule.

Men and women spring into being from tears that come forth from the creator's Eye.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS.; lines 3515-3565 confidence: high

She makes “the helpless members” rise, draws “his essence,” and makes “therefrom an heir.”

An heir is made from the divine essence, suckled by Isis in an unknown place, grows strong, and is identified as Horus, son of Osiris and Isis.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5323-5422 confidence: medium

The footnote identifies the Sais goddess as Net, says she was self-existent, and says she produced the Sun-god without union with a god.

A footnote says Net was self-existent and produced her son, the Sun-god, without union with a god.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5425-5521 confidence: medium

The rising sun is represented as a newly born babe springing out of a lily, explained as an indication that moisture first kindles the luminary.

The rising sun is represented as a newly born babe springing from a lily, explained as indicating moisture's role in kindling the luminary.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5523-5629 confidence: medium

Rhea secretly accompanies with Kronos; Helios discovers her and curses her not to be delivered in any month or year. Notes identify Rhea as Nut, Kronos as Keb, and Helios as Ra.

A curse bars delivery in any month or year, but Hermes wins time by dice and creates five days outside the prior 360-day year, on which the gods are born.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5523-5629 confidence: high

The five days are called Epagomenae, 'superadded,' and observed as birthdays of the gods; the note lists Osiris, Horus, Set, Isis, and Nephthys.

The passage enumerates divine births on the five Epagomenae and gives parentage for the children.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5523-5629 confidence: medium

Aroueris is born on the second day; Typhon on the third by forcing a way through a wound in his mother's side; Isis on the fourth in the marshes of Egypt; Nephthys on the fifth. Notes identify Aroueris as Heru-ur/Horus the Elder and add a caution about the marsh birth tradition.

Typhon is born at the wrong time and by the wrong way through a wound in his mother's side; his birthday is unlucky and he later conspires against Osiris.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5802-5866 confidence: high

Isis has union with Osiris after his death and gives birth to Harpokrates, identified as Horus the Child, who is premature and lame in the lower limbs.

Isis has union with Osiris after his death and gives birth to Harpokrates, who is premature and lame.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 6249-6365 confidence: medium

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

Osiris is fecundity and Nile; Isis is Earth and productive faculty; Horus is offspring of Osiris/Nile and Isis/Earth; Anubis results from overflow onto barren land; Apis is begotten by a Moon ray.
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Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 308-394 confidence: high

Khepera has union with his shadow and produces Shu and Tefnut from his body; the passage cites a Pyramid Texts tradition at On and notes an older version involving masturbation; Shu and Tefnut are associated with air/dryness and liquids.

Khepera produces Shu and Tefnut; Shu and Tefnut then produce Keb and Nut, who embody atmosphere/liquids and earth/sky roles.
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Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 397-458 confidence: medium

Keb and Nut produce five gods; Osiris-Isis and Set-Nephthys marry before birth and produce sons; Osiris is identified as Ausares, essence of primeval matter, and as ancestral benefactor and saviour.

The passage describes five gods born from Keb and Nut, with two divine pairs married before birth and producing sons.
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Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 397-458 confidence: high

Men and women arise from the god's body and tears; the god creates creeping things; living creatures reproduce their species and fill the earth.

Men and women arise directly from Khepera or Neb-er-tcher when he places his members together and tears from his eyes fall upon them.
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Legends of the Gods: The Egyptian Texts, edited with Translations LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII.; lines 1814-1894 confidence: high

The narrative is introduced as Isis's account of troubles; Set murders Osiris, confines Isis, and Thoth advises the pregnant Isis to hide, bear her child secretly, and expect him to inherit his father's throne.

Thoth instructs Isis to hide with her unborn child, bear him secretly, and promises that Horus will succeed to his murdered father's throne.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS.; lines 1943-2026 confidence: medium

Priests told how Isis, as loving and devoted wife, sought Osiris's body after Set murdered him, found and brought it home, revivified it by spells, united with Osiris, and conceived.

After revivifying Osiris by spells, Isis has union with him and conceives Horus.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE HISTORY OF ISIS AND OSIRIS. / THE HISTORY OF CREATION--A. / THE HISTORY OF CREATION--B. / THE BOOK OF KNOWING THE EVOLUTIONS OF RA, AND OF OVERTHROWING APEP.; lines 2145-2214 confidence: medium

The Eye is brought to the speaker after two hen periods; he gathers his members, has union with his hand, the seed falls into his mouth, and he emits Shu and Tefnut.

The passage describes union with the hand, seed falling into the mouth, emission of gods, and tears connected to the emergence of plants, creeping things, and humans.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS.; lines 1112-1195 confidence: high

“LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS”; “The Procreation of Horus, son of Isis.”

The passage identifies Horus as son of Isis and Osiris and recounts his production from Osiris's essence by Isis.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS.; lines 1198-1246 confidence: high

Isis comes to Osiris rejoicing in love; union occurs, seed enters her, she conceives in the form of Septet/Sothis, and Horus-Sept issues from Osiris in the form of Horus dwelling in that star.

Isis unites with Osiris, conceives in the form of the star Septet/Sothis, and Horus-Sept issues from Osiris as Horus.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN.; lines 3568-3680 confidence: high

The royal protocol calls the king a Mighty Bull, son of Amen, born of Mut, begotten of Heru-khuti, and says he gave commands while in the egg.

The king's sovereignty is framed through divine parentage and extraordinary prenatal authority in the royal titulary.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER IV. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V.; lines 2487-2563 confidence: medium

"Whosoever among men shall recite [these] words shall be like Ra on the day of his birth"; his possessions and house will endure.

The text states that the human reciter will be like Ra on the day of his birth, and later formulae identify the speaker with Ra and Ra's soul.
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Legends of the Gods: The Egyptian Texts, edited with Translations VII. THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / VIII. THE LEGEND OF THE DEATH AND RESURRECTION OF HORUS / IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE:; lines 166-205 confidence: medium

“XIV. The Procreation of Horus, son of Isis.”

A caption names the procreation of Horus and identifies him as son of Isis.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat III I I I / I I I I / CHAPTER XII. / I I I I I I I; lines 8461-8761 confidence: medium

The gods praise Ra from dawn and address him as "producer of [thine own] birth"; heaven belongs to his soul, earth to his body, and he sails over the Horizon and takes his place in his shrine.

The dawn-praising gods address Ra as the producer of his own birth and being while praising him at dawn.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ASSESSORS / OF MAAT 419 / AWSAA / NEHEMAUAIT 421; lines 20667-20754 confidence: medium

The cited Book of the Dead passage has the deceased behold Ra born from Meh-urt; the explanation identifies this as the watery abyss of heaven, the image of the Eye of Ra in the morning at his daily birth, and says Meh-urt is the Eye of Ra.

Ra is described as born from Meh-urt, who is identified as the watery abyss of heaven and as watery matter forming the substance of the world.
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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 BOATS OF THE SUN 323 / RA AND APEP 325 / RA AND APEP 327 / RA WORSHIP 329; lines 14605-14687 confidence: high

The Westcar Papyrus is summarized as saying Userka-f, Sahu-Ra, and Kakaa were sons of Ra by Rut-tetet, wife of a priest of Ra of Sakhabu; Isis, Nephthys, Meskhenet, Heqet, and Khnemu brought them into the world and decreed their sovereignty.

The birth of future sovereigns involves divine parentage, birth-assisting deities, a decree of sovereignty, and recognition of the child as god incarnate.
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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: medium

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 described as self-produced, bringing forth herself in primeval time, and giving birth to Ra.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DEIFICATION OF THE DEAD / A,WVNA / DEIFICATION OF THE DEAD / DEIFICATION OF THE DEAD; lines 5367-5424 confidence: high

Ra-meri is called the son of Ra who loves him; Ra sends forth Ra-meri; Ra conceives Pepi and gives birth to Pepi; each statement is paired with his coming forth and rising to heaven.

Ra-meri is called son of Ra, and Ra is said to have conceived and given birth to Pepi.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I EGYPTIAN RELIGION 155 / THE FOUR PILLARS OF HEAVEN 157 / THE ASHEMU AND HENMEMET 159 / THE WATCHERS OF PE AND NEKHEN 161; lines 7850-7931 confidence: medium

A relief in Cleopatra VII's temple at Erment showed the queen giving birth to Caesarion; Neith holds up her arms, and Netchemtchemt receives the boy in the presence of gods and goddesses.

A queen gives birth to Caesarion in the presence of deities, a goddess and midwife assist, and souls of cities are present and protective.
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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 HATHOR 429 / HATHOR 431 / THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435; lines 21206-21286 confidence: medium

Hathor is described as wife and daughter of Ra, brought forth by Nut as a black or blackish-red child, and as important to the welfare of the dead, whose everlasting life depends on her friendly help and protection.

Hathor is said to have been brought forth by Nut in the form of a black-skinned or blackish-red-skinned child.
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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 HELIOPOLIS 331 / CULT OF HELIOPOLIS 333 / HYMNS TO RA 335 / HYMN TO RA 337; lines 14944-15027 confidence: high

Ra moulds his limbs and brings them forth without birth-pangs; the speaker asks to enter everlasting heaven, the mountain of favored ones, and the company of shining beings in the Underworld, and adores Ra at his western setting.

Ra is born without birth-pangs, given birth by a mother, renewed within Hathor, self-begotten and self-born, and sprung from the water of Nu.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487; lines 23399-23481 confidence: high

Isis, distressed at Osiris’s death and equipped with words of power, searches for his body, laments him, uses her hair and wings, brings his body into activity, unites with him, conceives Horus, and bears him in a secret place.

Isis finds Osiris’s dead body, brings it into activity, is united with him, and becomes pregnant with Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487; lines 23399-23481 confidence: high

Isis, distressed at Osiris’s death and equipped with words of power, searches for his body, laments him, uses her hair and wings, brings his body into activity, unites with him, conceives Horus, and bears him in a secret place.

Horus is born in a secret place, suckled and reared by Isis among papyrus swamps, and protected during persecution by Set.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS THE ELDER 467 / HORUS THE YOUNGER 469 / HARMACHIS / HORUS OF BEHUTET 473; lines 22798-22841 confidence: medium

This form of Horus is believed to spring into existence from a lotus flower blooming in the heavenly abyss of Nu at dawn at the beginning of the year.

The passage says a form of Horus springs into existence from a lotus flower in Nu at dawn at the beginning of the year.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS, SON OF ISIS 491 / HORUS, SON OF ISIS 493 / HORUS, SON OF ISIS / HARPOCRATES 495; lines 23779-23861 confidence: medium

Horus the Child became the type of 'the new birth, and new life,' the first hours, days, and months, and everything young and vigorous; characteristics of great Sun-god forms were later added to him.

The passage states that Horus the Child became the type of new birth, new life, temporal beginnings, and everything young and vigorous.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I I / I I I I I / I I I I 1 / I I I I 4; lines 13963-14317 confidence: medium

The passage says the speaker became from one god into three because 'from myself two gods came into being,' and names 'Shu and Tefnut' as raised 'from out of Nu (i.e., the inert ... primeval watery abyss).'

The speaker says he became from one god into three when two gods came into being from himself.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I I / I I I I I / I I I I 1 / I I I I 4; lines 13963-14317 confidence: medium

'Vegetation and reptiles [came] from the god Rem, from the tears [falling] from me. Cried my eye, came into being mankind.'

Vegetation, reptiles, and mankind are linked to tears falling from the speaker and to the crying eye.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I III / DESTRUCTION OF MANKIND / I I I I 4 / I I I I I I; lines 18607-18708 confidence: medium

"take ye heed to mankind who came into being from my eye"

Mankind is described as having come into being from Ra's eye.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I LAKHMU AND LAKHAMU 289 / THE PRIMEVAL SPIRIT 291 / PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297; lines 12492-12568 confidence: high

Tem departs to Annu, performs a self-directed procreative act, produces Shu and Tefnut, and the two children place Pepi among the gods in Sekhet-hetepet.

Tem and Khepera are both described as producing Shu and Tefnut from themselves without a female counterpart being present in the explanation.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I NEHEMAUAIT 421 / SEFKHET-AABUT 425 / AP-REHUI 427 / CHAPTER XIV; lines 20962-20998 confidence: medium

In earliest times Hathor is said to have typified the portion of the sky in which Horus had been conceived and brought forth, with her domain in the east of the sky.

The passage states that Hathor typified the portion of the sky in which Horus had been conceived and brought forth, with her domain in the east of the sky.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299 / POWER OF THE NAME 301; lines 12789-12899 confidence: high

Two creation versions are summarized: Khepera unites his members and weeps, or weeps with his Eye, and men and women come into being from tears; gods are Khepera's seed from his mouth, while humans are tears from his Eye, with one older version involving contact with his genital organs and virility.

Men and women come into being from the tears of Khepera or from tears produced by his Eye; Egyptians are also described as produced by the tears of Ra or the Eye of Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299 / POWER OF THE NAME 301; lines 12789-12899 confidence: medium

Two creation versions are summarized: Khepera unites his members and weeps, or weeps with his Eye, and men and women come into being from tears; gods are Khepera's seed from his mouth, while humans are tears from his Eye, with one older version involving contact with his genital organs and virility.

The Egyptian account distinguishes gods as Khepera's seed from humans as divine tears, while the comparison introduces Marduk's blood and bone as materials for making man.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I POWER OF THE NAME 301 / THE CREATION OF MAN 307 / CHAPTER VIII / I I I I I; lines 13230-13335 confidence: medium

"I sent forth issue ... in the form of Shu"

Shu and Tefnut are produced as forms of issue and moisture sent forth from the speaker, with the footnote identifying bodily emanation and moisture.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PRECEPTS OF KHENSU-HETEP / ONENESS OF THE GODS / ONENESS OF THE GODS / ONENESS OF THE GODS 133; lines 6582-6620 confidence: medium

The described god is said to have creative qualities, to be the primeval Paut or divine substance, to give birth to two companies of gods, and to bring every god into being by or through him.

The primeval Paut or divine substance is said to give birth to two companies of gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA WORSHIP 329 / HELIOPOLIS 331 / CULT OF HELIOPOLIS 333 / HYMNS TO RA 335; lines 14860-14941 confidence: high

The hymn calls the deity one whose uttered word comes to pass, divine Youth, heir of everlastingness, self-begotten, one who gave himself birth, one of myriad forms, King of the world, Prince of Annu, and one before whom the gods rejoice when he rises and sails across the sky in the Sektet boat.

The deity is called self-begotten, one who gave himself birth, and Khepera the self-created.
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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 SLAYER AND EATER OF THE GODS 55 / COMPOSITE ANIMAL-GODS / COMPOSITE ANIMAL-GODS / COMPOSITE ANIMAL-GODS; lines 2901-2983 confidence: medium

Horapollo is reported as saying the scarabaeus represents an only begotten because it is self-produced and unconceived by a female; similar statements are attributed to other classical writers.

Horapollo is reported as interpreting the scarabaeus as only begotten because it is self-produced and unconceived by a female.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE ASHEMU AND HENMEMET 159 / THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165; lines 8018-8093 confidence: medium

The passage says families and wives of deceased kings are not mentioned in the Pyramid Texts, then cites Isis coming to king Teta, uniting with him, conceiving like the star Sept, and giving birth to Horus Sept.

The passage reports Isis coming to king Teta, uniting with him, conceiving like the star Sept, and giving birth to Horus Sept.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WORD NETER 67 / THE WORD NETER 69 / THE WORD NETER 71 / THE WORD NETER; lines 3361-3430 confidence: medium

The passage turns to later dynasties and gives examples of neter and netri, including the phrases “heir of eternity, begetting and giving birth to himself,” “I am devoted in my heart without feigning,” and “O thou netri more than the gods.”

A later example describes an heir of eternity as begetting and giving birth to himself.
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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 21995-22098 confidence: medium

The deceased declares that he was "conceived by the goddess Sekhet" and that "the goddess Net gave birth to him."

The deceased declares that he was conceived by Sekhet and born from Net.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22101-22242 confidence: high

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

Net is repeatedly described as mighty mother, mother of all gods, first birth-giver, and the one who gave birth to Ra when nothing else had been born.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22245-22416 confidence: medium

Net is described as an eternal self-existent female principle who brought forth Ra without a husband and supplied the male germ; the passage concludes, “Thus Net was the prototype of partheno-genesis.”

Net is said to have brought forth her son Ra without a husband and to have supplied both the substance and male germ for his production.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22419-22501 confidence: medium

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.

The passage reports a spring festival on the birthday of Osiris, son of Isis-Net, identified by Brugsch with the birthday of the spring sun.
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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: medium

Texts quoted by Brugsch say Amen-Ra, king of the gods, is son of Net; a hymn of Darius II describes the Sun-god as a fertile husband who comes to Sapi, while mother Net arrays his body in a woven veil or raiment associated with two crocodile gods.

The hymn passage describes the Sun-god as a husband who makes fertile with seed and mother Net arraying his body in a woven veil or raiment.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA I V / HYMN TO OSIRIS / AAAAAA / AAAAAA; lines 9006-9144 confidence: high

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

The heir is made from extracted seed, suckled by the female figure, reared in solitariness at an unknown place, and later identified as Horus, son of Isis and Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA TT / MISCELLANEOUS GODS / BEHIND OSIRIS-SERAPIS DURING THE TWELVE HOURS / MISCELLANEOUS GODS; lines 17595-17696 confidence: medium

Hu is described as a man-god and god of taste with a head sign; he appears with Saa in Unas and the Judgment Scene, was present at Horus’s birth by Isis in the Delta papyrus swamps, and came into being from Ra’s blood.

Hu is listed among gods present when Isis brought forth Horus in the papyrus swamps of the Delta.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA AAMM / I I I / SORROWS OF ISIS 229 / SORROWS OF ISIS; lines 13619-13777 confidence: medium

“Seed is in thee for making things which are to be.”

The addressed son is said to contain seed for making future things and is described in origin-like language involving Mesqet, Nu, and the Bennu Great born.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AMEN OF THEBES 3 / HYMN TO AMEN-RA 5 / HYMN TO AMEN-RA / HYMN TO AMEN-RA 9; lines 948-1031 confidence: high

The deity, addressed as Temu, creates rational beings, differentiates human races by skin color, and makes all varieties of mankind live.

The deity creates rational beings, men, gods, animals, sky, earth, and other things; men come from his eyes, gods from his mouth, and the gods say he made and gave birth to them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AMEN-HETEP IV. 83 / CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89; lines 4734-4845 confidence: medium

Opening quotation calls a deity the One God who formed himself into two gods, created the Egg, and produced the Twin-Gods; the discussion connects Shu and Tefnut with Hu and Sa arising from drops of blood from Ra's phallus and joining the train of Ra and Temu.

Hu and Sa arise from drops of blood from Ra's phallus, while an Edfu text says Tauith emitted Shu from his mouth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ANGELS OF THOTH 119 / OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121 / OSIRIS AS WATER-GOD 123; lines 6470-6554 confidence: medium

The passage introduces a summary of Plutarch for comparison with hieroglyphic texts, and states that Osiris was son of Rhea/Nut by Kronos/Seb, while Helios/Ra forbade delivery in any month or year.

Helios/Ra forbids delivery in any month or year, but Hermes/Thoth adds five days to the year, and Osiris is born on the first added day with a voice proclaiming the lord of creation.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II BAR-BAAL 281 / RESHPU / SUTEKH-GODS 283 / BES 285; lines 16476-16561 confidence: high

Two Bes figures reported from Kahun are treated cautiously because they may come from later burials; an old representation appears in Hatshepset's temple at Der al-Bahari in the chamber where her birth is represented.

The Der al-Bahari relief represents Hatshepset's birth in a chamber attended by birth goddess Meskhent, divine midwives and nurses, gods of the four quarters, Bes, Ta-urt, and Hatshepset's Ka.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER I / AMEN OF THEBES 3 / HYMN TO AMEN-RA 5 / HYMN TO AMEN-RA; lines 869-945 confidence: medium

Opening praise describes the deity as maker of humans, animals, wheat, barley, and field herbs, and as the beautiful Sekhem or Child begotten by Ptah.

The addressed deity is called a beautiful Child and is said to be begotten or made by Ptah.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER VIII / HYMN TO OSIRIS 155 / HYMN TO OSIRIS 157 / HYMN TO OSIRIS 159; lines 8102-8183 confidence: medium

Osiris is established as king with white crown, crook, whip, and the Atef crown of Ra; he is crowned lord of the two lands while still in the womb; gods bow and fear him; offerings follow him.

Osiris is described as crowned lord of the two lands and bearing the Atef crown of Ra while still in the womb.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER XIX / MISCELLANEOUS GODS / MISCELLANEOUS GODS / MISCELLANEOUS GODS; lines 17192-17250 confidence: medium

“Day III. ... The Birthday of Set.”

The passage explicitly assigns birthdays of Set, Isis, and Nephthys to Day III, Day IV, and Day V.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ELEPHANT AND BEAR 365 / JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371; lines 22919-23010 confidence: medium

Aelian is cited as saying vultures hover around the dead and dying, follow men to battle, are all female, and obtain young when the south or south-east wind fecundates them; they bring forth after three years.

Aelian’s report says all vultures are female and obtain young by turning toward the south or south-east wind, which fecundates them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FOREIGX GODS 289 / CHAPTER XIX / MISCELLANEOUS GODS / MISCELLANEOUS GODS; lines 17050-17189 confidence: medium

“The Birthdays of the Gods and Goddesses of the Five Epagomenal Days.”

The subsection explicitly concerns birthdays of gods and goddesses on the five epagomenal days, with visible entries for Osiris and Horus.
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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 GODS OF THE BOOK OF THE DEAD / GODS OF THE BOOK OF THE DEAD 3 / A C O / BOOK OF THE DEAD; lines 21742-21858 confidence: medium

The passage reports that JElian placed Apis in high honour under Mena, Manetho said Apis was appointed god under Kaiekhos/Ka-kau, and Herodotus described Apis as the calf of a cow unable to conceive another offspring, with lightning descending upon the cow.

The passage reports Herodotus’ description of Apis as the calf of a cow incapable of conceiving another offspring, with lightning descending upon the cow.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II 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 I I / NAMES OF OSIRIS / Q III / CHAPTER XI; lines 10868-10900 confidence: high

Rhea secretly accompanies with Kronos; Helios discovers this and curses her not to be delivered in any month or year.

The curse forbids delivery in any month or year; five superadded days are created and observed as divine birthdays; Osiris is born on the first of them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II I I I / NAMES OF OSIRIS / Q III / CHAPTER XI; lines 10868-10900 confidence: high

Osiris is born on the first added day; a voice says, “the lord of all the earth is born.”

A voice announces Osiris’s birth as lord of all the earth, and the variant commands Pamyles to proclaim him the good and great king.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II I I I / NAMES OF OSIRIS / Q III / CHAPTER XI; lines 10868-10900 confidence: medium

Kronos commits Osiris’s education to Pamyles; the Pamylia are instituted in memory of the event and are said to resemble the Greek Phallephoria or Priapeia.

The Pamylia are instituted in memory of the birth-proclamation and education episode involving Osiris and Pamyles.
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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

A goddess says she bore Horus, son of Osiris, within a nest of papyrus plants and rejoiced because she saw in him one who would answer for his father.

A goddess says she bore Horus, son of Osiris, within a nest of papyrus plants.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II IBIS 375 / SCORPION 377 / GRASSHOPPER, BEETLE 379 / BEETLE 381; lines 23404-23491 confidence: medium

The insect is dried, pounded, mixed with water, and drunk by women who believe it promotes large families.

The passage reports that women drink dried, pounded scarab in water believing it to ensure large families.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II IBIS 375 / SCORPION 377 / GRASSHOPPER, BEETLE 379 / BEETLE 381; lines 23404-23491 confidence: medium

Horapollo is summarized as saying the scarab denotes only-begotten, generation, father, world, and man; the male forms a world-like dung sphere, rolls it east to west, buries it twenty-eight days, opens it on the twenty-ninth, throws it into water, and scarabs emerge.

Horapollo's account describes the scarab as only-begotten and father-generated, with scarabs emerging from a world-like ball after burial and immersion in water.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 29531-29708 confidence: medium

The entry printed as “KA” includes references to “his cycle,” “the destruction of men,” “birth of,” “boat of,” “daily birth of,” “darts of,” “eyes of,” “life of,” “mutilation of,” “myths of,” “religion of,” “soul of,” “the Aged,” and “the Babe.”

The KA entry includes both “birth of” and “daily birth of.”
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189 / ISIS AND OSIRIS 191 / ISIS AND OSIRIS 193; lines 11164-11259 confidence: medium

Isis accompanies Osiris after his death and consequently brings forth Harpocrates, born before his time and lame in the lower limbs.

Isis is said to accompany Osiris after his death and consequently bring forth Harpocrates, who is premature and lame.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 203 / TSIS 205 / ISIS 207 / ISIS 209; lines 11914-12005 confidence: high

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

Isis conceives and bears Horus, places him in papyrus, rejoices in his role for his father, and hides him because she fears he will be bitten.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 207 / ISIS 209 / ISIS 211 / SHRINES OF ISIS 213; lines 12100-12191 confidence: medium

In the Hymn to Osiris, “she restored her husband to life, and obtained from him an heir”; the words appear to have come from Thoth, “the lord of divine words.”

After restoring her husband to life, Isis obtains from him an heir.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II J H 0 / OSIRIS, JUDGE OF THE DEAD 143 / OSIRIS AS JUDGE 145 / OSIRIS AS JUDGE 147; lines 7602-7632 confidence: high

Isis unites with Osiris, becomes pregnant by him, and brings forth Horus in a lonely place unknown to anyone.

After Isis rouses Osiris, she unites with him, conceives by him, and gives birth to Horus in an unknown lonely place.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II 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 NAMES OF OSIRIS / Q III / CHAPTER XI / ISIS AND OSIRIS 187; lines 10903-10985 confidence: high

Aroueris is born on the second added day; Typho on the third through a wound in his mother’s side; Isis on the fourth in the marshes; Nephthys on the last, with some Greek identifications listed.

The passage narrates births of divine figures on added days, including Typho’s abnormal birth and Isis’s birth in the marshes.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF OSIRIS / Q III / CHAPTER XI / ISIS AND OSIRIS 187; lines 10903-10985 confidence: medium

Aroueris is born on the second added day; Typho on the third through a wound in his mother’s side; Isis on the fourth in the marshes; Nephthys on the last, with some Greek identifications listed.

Typho is born at an improper time and place through a wound in his mother’s side, and Aroueris is said to spring from Isis and Osiris’s intercourse in the womb.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II O AAA-A X O / TEMPLE OF MUX 31 / KHENSU 33 / WORSHIP OF KHENSU 35; lines 2161-2261 confidence: medium

Temple inscriptions call Khensu lord of Maat and moon by night; the new and full moon are likened to bull forms; Khensu-pa-khart shines crescent light and enables conception, fertility, egg growth, and fresh air.

Khensu-pa-khart's crescent moon light is linked to women's conception, cattle fertility, the germ growing in the egg, and generation and reproduction.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS AS WATER-GOD 123 / ISIS AND OSIRIS 125 / SHRINES OF OSIRIS 127 / SETTING UP TET 129; lines 6750-6854 confidence: medium

The new Osiris remained without burial for seven days because of a tradition that Osiris had remained seven days in Nut's womb.

The seven days without burial are explained by a tradition that Osiris remained seven days in the womb of Nut when she was pregnant with him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS AS JUDGE 145 / OSIRIS AS JUDGE 147 / XVIII TH DYNASTY, ABOUT B.C. 1500 / HYMN TO OSIRIS 149; lines 7668-7772 confidence: medium

Isis seeks Osiris without weariness, travels in sorrow until she finds him, makes light with her feathers and air with her wings, and laments at her brother's bier.

Isis stirs Osiris from inactivity, draws seed from him, makes an heir, and nurses the babe in secrecy.
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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 P J / SET AND HORUS 245 / SET AND BABA 247 / KINGDOM OF SET; lines 14794-14904 confidence: medium

Reret restrains Set’s evil influence and clears a way in the sky for the birth of Heru-sma-taui; Brugsch identifies him with the spring sun, while the texts make Reret a form of Isis.

Reret clears a way in the sky for the birth of Heru-sma-taui, whom Brugsch identifies with the spring sun.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / NUT 105 / NUT 107 / NUT 109; lines 5788-5927 confidence: high

Nut's children Osiris, Horus or Heru-ur, Set, Isis, and Nephthys are said to be born on the five epagomenal days of the year, in that order.

Nut's five children are born on the five epagomenal days, and the passage assigns different qualities to those days.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / SEB AND NUT / NUT 105 / NUT 107; lines 5690-5785 confidence: high

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

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

Budge discusses shdt, “slaughter”; Brugsch interprets the episode as Ra’s self-mutilation, says the Ammiu gods sprang from Ra’s blood drops, and compares the motifs with Kronos/Uranus and the Erinnyes.

In Brugsch’s interpretation, Ra’s mutilation produces drops of blood from which the Ammiu gods spring.
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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: high

One myth says Nut gave birth to the Sun-god daily; he passed over her body, disappeared into her mouth, passed through her body, and was reborn the following morning.

The Sun-god is born by Nut daily, disappears into her mouth, passes through her body, and is reborn the following morning.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEBEK-RA. / THE CROCODILE 355 / CROCODILE AND HYDRUS 357 / HIPPOPOTAMUS, LION 359; lines 22387-22487 confidence: high

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

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

Plutarch and the Hymn to Osiris are said to agree that Isis uses words of power given by Thoth to restore Osiris to life, unite with him, conceive Horus, and bring him forth.

After Osiris is restored to life, Isis unites with him, conceives Horus, and later gives birth to him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 201 / CHAPTER XIII / ISIS 203 / TSIS 205; lines 11724-11826 confidence: medium

In a Book of the Dead vignette Isis kneels at the deceased's bier and speaks protective words involving the north wind; the passage relates this to air from her wings when she restored Osiris to life to conceive an heir and to air she provided for Horus after a scorpion sting.

The passage says Isis restored Osiris to life in order to conceive an heir by him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHRINES OF ISIS 213 / ISIS-SEPT / WORSHIP OF ISIS 217 / ISIS IN TITHOREA 219; lines 12394-12479 confidence: medium

The passage discusses perceived parallels between Isis and Horus and Mary and the Child, parthenogenesis connected with Neith, Horus conceived by Isis through power given by Thoth, resurrection and everlasting life, and survival or adaptation of old native beliefs among Egyptian Christians.

The passage mentions parthenogenesis in connection with Neith and the conception of Horus by Isis through power given by Thoth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHU 91 / SHU 93 / SEB, THE ERPA OF THE GODS / SEB 95; lines 5029-5129 confidence: high

The passage says Seb's chief seat was at Heliopolis, where Seb and Nut produced the Great Egg from which the Sun-god sprang as a phoenix; Seb is therefore called the Great Cackler.

Seb and Nut produce the Great Egg at Heliopolis, and the Sun-god springs from it in phoenix form.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THI AND AMEN-HETEP III. / AMEN-HETEP IV. (KHU-EN-ATEN) 71 / ATEN WORSHIP / HYMN TO ATEN; lines 4171-4184 confidence: medium

The deity makes male seed enter women and causes liquid seed to become a human being.

The deity is credited with causing seed to become a human being, sustaining the child in the womb, giving breath, and aiding birth and speech.
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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 CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2437-2501 confidence: high

Isis identifies herself as Osiris’s sister, says she made and bore a male child for him from his divine essence, and says the child pleaded his case, healed his suffering, destroyed its cause, and defeated Set.

Isis says Osiris’s divine essence was in her body and that she bore a male child for him; the child pleads Osiris’s case, heals suffering, and defeats Set.
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The Literature of the Ancient Egyptians EDICT AGAINST THE BLACKS / CAMPAIGN OF THOTHMES II IN THE SUDAN / CAPTURE OF MEGIDDO BY THOTHMES III / SUMMARY OF THE REIGN OF RAMESES III; lines 4090-4166 confidence: high

Piankhi is called a king, divine emanation, living offspring of Tem, preordained before birth as Governor, beloved of gods, and son of Ra made by Ra's hands.

Piankhi is described as divine offspring, son of Ra, made by a god's hands, beloved of the gods, and known before birth as the future Governor.
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The Literature of the Ancient Egyptians EGYPTIAN HYMNS TO THE GODS / HYMNS TO THE SUN-GOD / HYMN TO OSIRIS / HYMN TO SHU; lines 7558-7596 confidence: medium

The hymn says, "Thou didst create thyself, and thou hadst no mother," and also calls Shu Truth, Power, conductor of the Eye of Ra, and recipient of gifts.

The hymn states that Shu created himself and had no mother, while also calling him son of Ra and begotten by Temu.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9065-9373 confidence: low

Entries include Horus, birth of Horus, children of Horus, Followers of Horus, Horus the Slayer, and Horus stung and restored to life.

The index lists birth of Horus, children of Horus, and daughters of the Nile-god.
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The Literature of the Ancient Egyptians STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE / THE MAGICIAN UBAANER AND THE WAX CROCODILE / THE MAGICIAN TCHATCHAMANKH AND THE GOLD ORNAMENT / THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC.; lines 1301-1340 confidence: high

Teta says Rut-tetet is wife of a priest of Ra of Sakhabu, will bear three children of Ra, and has been told that they will attain the highest dignities, the oldest becoming high priest of Heliopolis.

Rut-tetet is about to bear three children of Ra, and their future dignities are announced before birth.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF HERKHUF / THE AUTOBIOGRAPHY OF AMENI AMENEMHAT / THE AUTOBIOGRAPHY OF THETHA / THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA; lines 5209-5271 confidence: high

The speaker says her husband rejoiced in her, that she bore three daughters but no male child, and that the couple prayed to Imhetep, son of Ptah, who gives a son to one who lacks one.

The couple prays for a son after having only daughters; the god appears in a dream, promises a male child, and the speaker later conceives and gives birth to him.
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The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5429-5515 confidence: medium

The royal son is described as an incomparable god, lord of wisdom, effective ruler, attacker of nomads and robbers, slayer of enemies, beloved by his town, king and conqueror before birth, crowned since birth, made by God for the land’s joy, enlarger of boundaries, and smiter of desert peoples.

The royal son is said to have been king and conqueror before birth and to have worn his crowns since he was born.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3268-3343 confidence: high

Isis reaches a hiding place, says she bore Horus in papyrus or bulrushes, rejoices because he will answer for his father, and hides him carefully out of fear of Set.

Horus is born in a papyrus hiding place, concealed by Isis because she fears Set, and is described as the child who will answer for his father.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 1043-1067 confidence: medium

Pepi is brought forth by Nu when there is no heaven, no earth, nothing established, no fighting, and no fear of the Eye of Horus.

Pepi is brought forth by the god Nu when there is no heaven, no earth, and nothing established.
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The Literature of the Ancient Egyptians THE MAGICIAN UBAANER AND THE WAX CROCODILE / THE MAGICIAN TCHATCHAMANKH AND THE GOLD ORNAMENT / THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. / THE STORY OF RUT-TETET AND THE THREE SONS OF RA; lines 1343-1417 confidence: high

The section concerns the birth of the three sons of Ra; Ra orders Isis, Nephthys, Meskhenet, Heqet, and Khnemu to oversee the birth so the children will later rule Egypt and build temples with offerings.

The birth is commanded by Ra and supervised by multiple deities, with divine assistance, prophecy, and health-giving at the moment the children enter the world.
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The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 1797-1919 confidence: medium

Ra in the form of Khepera is called creator of the gods; he rises, shines, illuminates his mother the sky, is crowned King of the Gods, is welcomed by Nut, received by the Land of Sunset, and embraced by Maat.

The hymn describes Ra rising, filling the world with light, advancing to the Land of Sunset, brightening the earth at his daily birth, and journeying to the place where he was yesterday.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 7022-7108 confidence: high

Cunning woodmen cut the acacia trees while the August Lady watches; a splinter from one tree enters her mouth, and she knows she has conceived.

A splinter from a cut acacia tree enters the August Lady's mouth, she conceives, and she bears a male child who receives royal status.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8419-8503 confidence: high

The passage states: "The sun-god was born of the moon" and says day was begotten by night, reckoned evening to evening, with Genesis 1 preserving the evening-and-morning system.

The passage explicitly says the sun-god was born of the moon and connects this to lunar precedence over the solar order.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8936-9017 confidence: medium

Istar is the spirit of the evening star, originally identical with the morning star, herald of night and day, associated with Ana and born from the sky at sunset and dawn.

The sky is called Istar’s father because she is born from it at sunset and dawn.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14374-14493 confidence: high

The Westcar Papyrus is said to describe the first three kings of the Fifth Dynasty as born of Ruddadt, wife of a priest of the sun-god, and the god Ra of Sakhab.

The Westcar Papyrus note describes the first three kings of the Fifth Dynasty as born of Ruddadt and Ra of Sakhab.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15393-15499 confidence: high

Amon-Ra says the god incarnated in the royal person of Thothmes IV, found Mut-em-ua, stood beside her as a god, went to her to be a father through her, and caused her to behold him in divine form.

Amon incarnates in the royal husband, approaches Mut-em-ua to be father through her, names the child Amon-hotep, and proclaims his future kingship.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15501-15611 confidence: medium

Bau is described as originally a spirit in heifer form; the ship of Bau is called the ship of the holy cow; Baau in Phoenician cosmology is linked with Night and with the birth of the first men from Kolpia and Baau.

The cited Phoenician cosmology says the first men, Æôn and Protogonos, were born of the wind Kolpia and his wife Baau or Night.
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The Religions of Ancient Egypt and Babylonia PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX.; lines 13242-13665 confidence: medium

Amon-hotep III is indexed as born of a virgin; Aten-Ra has subentries for a hymn and for being universal father.

The index states that Amon-hotep III was born of a virgin.
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The Religions of Ancient Egypt and Babylonia PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX.; lines 14081-14371 confidence: medium

virgin-birth, the, 249.

The index explicitly lists the virgin-birth as a subject heading.
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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 1329-1415 confidence: medium

Legitimacy and the divine nature of the Pharaoh were reckoned through the mother, especially a princess of the royal family; lacking this, direct divine intervention was needed.

The birth of Amon-hotep III from a virgin and the god of Thebes is presented as a solution to a lack of ordinary royal maternal title.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2240-2329 confidence: high

Ra's special Heliopolis temple is dated to the Twelfth Dynasty; Heliopolis became a theological center where sun-worship, creation by generation or emanation, and groups of nine gods were developed.

The passage states that Heliopolis developed creation by generation or emanation and that the Ennead's four divine pairs descended by successive acts of generation from Tum.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2331-2415 confidence: medium

Tum is described as human-form sun-god and tutelary deity of Heliopolis; creation is ascribed to him as father and generator, with Book of the Dead language calling him creator, begetter of all, giver of birth to the gods, self-created, and lord of life.

Tum creates as father and generator; the Ennead explains world origins by analogy with birth, and the Babylonian scheme is described as generation by pairs.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3927-4015 confidence: medium

Hathor appears as cow or cow-headed woman with solar disc; she is daughter of Ra and mother of the sun-god; at Dendera the solar orb rises from her lap on Bâkhu, and she is joined with Horus in the solar disc.

Hathor is called daughter of Ra, the sun-god is called her son, and the solar orb rises from her lap; Horus is also shown as her son in solar-disc imagery.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3927-4015 confidence: medium

Hathor absorbs other female divinities like Ra among the gods; kings call themselves her sons; she presides over underworld, love, and pleasure; seven goddesses aid newborns; she is identified with Mut and supreme at Dendera.

Seven goddesses called by Hathor’s name are said to bestow all good things on the newborn child.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6129-6206 confidence: medium

The passage defines the triad as divine father, wife, and son, links it with human family and creation by generation, suggests a Heliopolitan and solar origin, identifies Tum, Khepera, and Ra as three forms of one god, and discusses divine essence, names, eternal generation, solar pantheism, and the ka.

The passage says the divine father engenders himself in the person of the divine son and that father and son become one another through all time.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6472-6556 confidence: high

"He is at once the divine father, mother, and son"; the passage also says he eternally begets and produces another self within himself.

The Maspero quotation describes the deity as eternally begetting within himself, conceiving offspring without going outside himself, and being at once divine father, mother, and son.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6630-6703 confidence: high

Luxor scenes portray Amon-hotep III with no human father: Amon descends from heaven, fathers him through a still-virgin mother, and declares that his soul is in the child who will wear the twofold crown and rule like the sun.

Amon-hotep III is described as having no human father because Amon descended and fathered him through a virgin mother; similar claims are noted for Hatshepsu and divine royal sonship.
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roman

Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3114-3242 confidence: high

The passage begins explaining the name Lupercal: Ilia the Vestal gives birth to heavenly seed while her uncle rules; he orders the boys drowned. Weeping ministers carry the twins to the flooded Albula/Tiber, cannot go farther, and remark on their likeness, beauty, vigor, and possible divine father.

Ilia the Vestal gives birth to heavenly seed; the boys are called twins, ordered drowned by the ruling uncle, and suspected by attendants to have a divine father.
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3379-3484 confidence: high

Jupiter removes Lara's tongue and orders Mercury to take her to the Manes; Mercury escorts her through a grove, uses force while she is mute, and she bears twin Lares who guard crossroads and the household shrine.

After Mercury's coercive encounter with the tongueless Lara, she becomes pregnant and bears twins identified as Lares who guard crossroads and a household shrine.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4613-4739 confidence: high

Mars sees Silvia, desires and possesses her, concealing his theft by divine power; when sleep leaves, she lies pregnant with the founder of the Roman city.

Mars conceives children with Silvia; the resulting twins are Remus and Quirinus/Romulus, and Romulus later claims Mars as blood ancestor.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4780-4871 confidence: 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 I. / LIBER II. / NOTES: / LIBER III.; lines 5335-5430 confidence: medium

The Nysiades Nymphs placed ivy leaves before the newborn cradle when a stepmother was seeking the boy.

The Nysiades place ivy before Bacchus' new cradle when a stepmother is seeking the boy.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5432-5509 confidence: medium

A small shrine of Captive Minerva on the Coelian is described, with possible explanations involving the head, her birth from the father’s head without a mother and with shield, capture from Falerii, and a law about theft; Pallas is asked to hold the aegis for Roman leaders.

One explanation for the name says the goddess sprang without a mother from the crown of her father’s head, carrying her shield.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 5512-5646 confidence: medium

The notes state that the poet invokes Mars, recounts Mars' celebrated adventure, and says the month had been named after Mars by his son, whose birth it relates; Silvia/Ilia and Alba are identified in the same context.

The notes say Mars' celebrated adventure is appropriate because the month was named after Mars by his son, whose birth it relates; later notes connect Romulus and Remus with the founders of Rome and with being born to rule.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6155-6277 confidence: high

Medusa was pregnant by Neptune; when Perseus cut off her head, Pegasus sprang forth with the blood and was named as born at the springs of Ocean.

Pegasus is said to spring forth with Medusa's blood after Perseus cuts off the head of Medusa, who was pregnant by Neptune.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 10061-10181 confidence: medium

The note states that Greek sources make Ares the son of Jupiter and Juno, treats the present legend as an Italian or Greek fiction, and cites Festus on Gradivus as so named because he was born from grass.

The note says Festus alludes to the legend by explaining Gradivus as born from grass, while also discussing Juno and Mars/Ares genealogy.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9696-9826 confidence: medium

The first opinion derives Maius from Majestas, daughter of Honos and Reverentia; Macrobius is cited for Deus Maius as Jupiter, named from magnitude and majesty.

Majestas is presented as daughter of the personified Honos and Reverentia, and the notes refer to the fiction of Majesty's birth and power.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9828-9948 confidence: high

In a cited account, when Jupiter was born Rhea gave him to Themis, Themis committed him to Amalthea, and Amalthea had him suckled by her goat.

The Jupiter birth tradition has Rhea transfer newborn Jupiter to Themis and Amalthea, who has him suckled by her goat.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2641-2773 confidence: medium

The Carmentalia are repeated on the 15th; matronae and carpenta are mentioned; Carmenta is a nymph or goddess; altars to two Carmentes, Postverta and Prosa/Prorsa, avert the danger of difficult labour.

Altars to the two Carmentes are linked with averting danger in difficult labour, and the Carmentalia notes center on matronae and birth-position deities.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 6721-6851 confidence: high

The genealogy runs from Dardanus, Electra, and Jupiter through Erichthonius, Tros, Assaracus, Capys, Anchises, Venus, and Aeneas; Aeneas carries sacred objects and his father through fire; the name Iulus links the Julian house to Trojan ancestors.

The passage names divine-human or divine-linked parentage, including Electra with Jupiter, Venus with Anchises producing Aeneas, and Ilia with Mars producing Quirinus/Romulus and Remus.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 6903-7029 confidence: high

Saturn is warned a son will displace him, swallows each child; Rhea grieves; when Jupiter is born, a stone hidden in clothing deceives the father.

Jupiter is born after Saturn has swallowed earlier children; a stone deceives Saturn and ritual noise shields the infant's cry.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9129-9254 confidence: high

Flora says Mars was born through her arts. Juno grieves that Jupiter produced Minerva without a mother and asks how she too may become a mother without a husband while remaining chaste.

Juno seeks to become a mother without a husband; Flora supplies a unique flower whose touch makes a sterile heifer a mother, and Juno conceives Mars after being touched by it.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9129-9254 confidence: high

Flora says Mars was born through her arts. Juno grieves that Jupiter produced Minerva without a mother and asks how she too may become a mother without a husband while remaining chaste.

Jupiter is said to have produced Minerva without a mother, and Juno seeks and obtains a parallel motherhood without a husband.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9368-9493 confidence: high

Jupiter offers a wish; Hyrieus says his dead wife was dear, he vowed not to remarry, and he wishes to be a father rather than take a wife; the gods assent, act at the back of a calf, cover wet material with earth, and after ten months a child is born and named Urion.

Hyrieus asks to become a father while keeping his vow to his dead wife; the gods assent, perform an unusual generative act with calf hide and earth, and a child is born after ten months.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11453-11574 confidence: high

A temple burns but fire spares the sign; Vulcan/Mulciber helps his son; Vulcan and Ocresia are named as Servius’ parents; Tanaquil orders wine poured onto the hearth; a male form appears in ashes; Servius is conceived and marked by flame at his head and hair.

Servius is conceived after a male form appears in hearth ashes; Vulcan is named his father, and flame later marks his head and hair.
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Fasti P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II. / NOTES:; lines 4020-4168 confidence: medium

Notes describe Arcadians as Pelasgian, Flamen Dialis participation in Lupercalia, first and second reasons for Luperci custom, Jupiter said born in Arcadia, naked Luperci, and Faunus/Pan as a third reason.

The passage states that Jupiter was said to have been born in Arcadia.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4774-4860 confidence: high

Aventinus, born of Hercules and Rhea the priestess, displays a palm-crowned chariot and carries on his shield his father's Hydra device with a hundred serpent-wreath snakes; Hercules is described as having slain Geryon and entered Laurentum.

Aventinus is born from the union of Hercules and Rhea the priestess and is introduced as a heroic war leader.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4774-4860 confidence: high

Aventinus is introduced as the son of Hercules and Rhea the priestess, born by stealth; he bears the Hydra serpent device on his shield, displays a chariot and horses, and wears the lion skin identified as Hercules' garb.

Aventinus is born of Hercules and Rhea the priestess, a woman mingled with a god and giving birth by stealth.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: high

Caeculus, founder of Praeneste, is believed born of Vulcan among herds and found beside the hearth; his rustic battalion comes from nearby regions and uses lead bullets, darts, wolfskin caps, bare feet, and rawhide boots.

Caeculus is founder of Praeneste and is said to have been born of Vulcan and found beside the hearth.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: high

Caeculus, founder of Praeneste, is believed to have been born of Vulcan among herds and found beside the hearth; a rustic battalion from several places attends him.

Caeculus is believed to be born of Vulcan and found beside the hearth.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 317-400 confidence: high

Jupiter foretells Ascanius/Iülus's rule, the move to Alba Longa, three hundred years of rule, Ilia's twin offspring from Mars, and Romulus, nursed by a she-wolf, naming the Romans.

The royal priestess Ilia is prophesied to bear twin progeny from Mars' embrace.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2218-2349 confidence: medium

"nor sex with sex / Yoke they in marriage... / From leaves and honied herbs, the mothers, each, / Gather their offspring in their mouths" and renew the waxen realm.

The passage says bees do not yoke in marriage or know labor pains, but mothers gather offspring from leaves and honeyed herbs and supply new kings.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 2978-3058 confidence: high

The husband says the child in Psyche's belly will become an immortal god if she obeys, otherwise a mortal creature; Psyche is glad she will bring forth a divine babe.

The unborn child is said to become an immortal god if Psyche obeys, but a mortal creature otherwise; the sisters describe the possible child as a new Cupid.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3630-3713 confidence: medium

Psyche is married to Cupid, later bears a child called Pleasure, and the tale is framed as one told by an old woman to a captive maiden while the ass narrator listens nearby.

After Psyche is married to Cupid, she is delivered of a child called Pleasure.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FOURTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6484-6541 confidence: medium

The fable heading summarizes Daphnis becoming stone, Scython becoming a woman, Celmus becoming adamant, Crocus and Smilax becoming flowers, and the Curetes being produced from a shower.

The Curetes are said to be produced or sprung from a plenteous shower of rain, with the footnote adding that they spring from earth after rain.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FOURTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6484-6541 confidence: medium

Alcithoë mentions Daphnis turned into stone by a Nymph, Scython changed from man to woman, Celmus now adamant, the Curetes sprung from rain, and Crocus and Smilax changed into flowers.

The Curetes are said to spring from a plenteous shower of rain, and the note further explains a tradition of springing from earth after rain.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: high

Pallas encloses Ericthonius, born without a mother, in a basket of Actaean twigs, gives it to the three virgins descended from Cecrops, and forbids them to inquire into her secrets.

Ericthonius is explicitly described as born without a mother and enclosed in a basket by Pallas.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: low

At Pirenian Ephyre, ancient people said mortal bodies came from rain-grown mushrooms; the new bride is consumed through Colchian drugs, the king’s house burns, Medea kills her sons, flees Jason on Titanian dragons, and reaches Athens, associated with winged figures.

At Pirenian Ephyre, ancient tradition says mortal bodies were produced from mushrooms springing from rain.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: medium

At Pirenian Ephyre, ancient people said that in early ages mortal bodies were produced from mushrooms springing from rain.

Ancient people at Ephyre are said to have taught that early mortal bodies were produced from mushrooms springing from rain.
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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.

The guide says Latona, banished by Juno and received by Delos, bore twins in spite of their stepmother.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9901-9983 confidence: high

The guide identifies the altar as Latona’s, recounting Juno’s banishment, Delos receiving Latona, and the birth of twins beside a palm and the tree of Pallas.

Latona gives birth to twin divinities on Delos while leaning against a palm and the tree of Pallas.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FIFTH. / EXPLANATION.; lines 8008-8099 confidence: medium

Tritonia leaves Seriphus in a cloud, goes to Helicon, asks about a new fountain opened by the hoof of the winged steed sprung from Medusa’s blood, and Urania says Pegasus originated the spring.

The fountain is linked to Pegasus, the winged steed who sprang from the blood of Medusa, called his mother in the passage.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9743-9815 confidence: medium

Footnote says Latona fled the serpent Python sent by Juno; Delos became immovable for Latona's labor with Apollo and Diana and was associated with rising visibly from the sea.

The explanatory note says Latona fled the serpent Python while in labor with Apollo and Diana, and Delos became immovable for the birth.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4421-4519 confidence: medium

Pallas descends through the air and tells Cadmus to sow the dragon's teeth under the turned-up earth as seeds of a future people.

Pallas identifies the dragon's teeth as seeds of a future people, and armed men emerge from the ploughed earth after Cadmus sows them.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 5870-5943 confidence: medium

Alcithoë, daughter of Minyas, refuses Bacchus's rites, denies he is Jupiter's progeny, and has her sisters as partners in impiety.

Alcithoë denies Bacchus is the progeny of Jupiter, while invocations include 'son of the Flames,' 'Twice-Born,' and the only one with two mothers.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2999-3129 confidence: high

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

Cynthus is identified as the mountain on which Apollo and Diana were said to have been born.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10726-10814 confidence: medium

From a brazen helmet he sows dragon’s teeth in the ploughed fields; the teeth grow into new human bodies within the pregnant earth and emerge armed.

Dragon’s teeth are sown in the field, the earth is described as pregnant, and armed human forms emerge from it.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: medium

Antiope, daughter of Nycteus, was seduced by Jupiter as a satyr and bore Zethus and Amphion; later madness and cure are also noted.

The notes name children or generated beings from divine unions, including Zethus and Amphion, Aeacus, the Nine Muses, Otus and Ephialtes, the golden-fleece ram, Arion, Pegasus, and Delphus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: medium

Antiope, daughter of Nycteus, was seduced by Jupiter as a Satyr and bore Zethus and Amphion.

The notes list offspring from divine encounters, including Zethus and Amphion, Aeacus, the Nine Muses, the golden-fleece Ram, Arion, Pegasus, and Delphus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 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 animates the warm gore of the Giants and shapes it into men who retain violent qualities associated with their bloody origin.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 confidence: high

Epaphus is believed born from Jove and has temples joined to his parent’s; he disputes Phaëton’s boast of descent from Phœbus and calls the father imaginary.

Epaphus challenges Phaëton’s divine father claim; Phaëton asks Clymene for proof, receives an oath naming the Sun as father, and departs toward the Sun’s abode.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 confidence: medium

Epaphus is believed born from Jove and has temples joined to his parent’s; Phaëton, sprung from the Sun, is his equal in age and spirit, and Epaphus challenges Phaëton’s paternity.

Epaphus is believed to have been born to Io from the seed of Jove and has temples joined to those of his parent.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: medium

As Coronis’s funeral pile is prepared, Apollo performs obsequies, prevents his offspring from sharing the ashes, snatches the child from the flames and womb, and carries him to the cave of the two-formed Chiron.

The child is snatched from both the flames and the womb before sharing the mother’s ashes.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: high

When the funeral pile is prepared, Apollo performs obsequies, does not allow his offspring to sink into the ashes, snatches the child from the flames and from the mother's womb, and carries him to the cave of two-formed Chiron.

Apollo does not allow his offspring to burn with Coronis but snatches the child from the womb and flames and carries him to Chiron's cave.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4013-4051 confidence: medium

The footnote states that the birth of Ericthonius by the aid of Minerva is referred to.

The passage refers to the birth of Ericthonius by the aid of Minerva.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4013-4051 confidence: low

The note says Vulcan, cast from heaven for deformity, fell on Lemnos, worked there as a blacksmith, and that Ericthonius's birth by Minerva's aid is referenced.

The passage states that Ericthonius's birth by the aid of Minerva is referred to.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: high

Jupiter uses a second-rate thunder, enters Agenor's house, Semele burns under the ethereal shock, and the unformed infant is taken from her womb and inserted into Jupiter's thigh to complete gestation.

Bacchus is removed from Semele's womb, placed in Jupiter's thigh to finish gestation, and described as twice born.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: high

The unborn Bacchus is taken from Semele's womb, inserted into Jupiter's thigh to complete gestation, privately nursed by Ino, and later concealed by Nyseian Nymphs in caves and fed milk.

Bacchus is removed from Semele's womb, placed in Jupiter's thigh, and identified as twice born.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5796-5867 confidence: high

Semele delivered Bacchus in the seventh month; Jupiter was reported to carry him in his thigh; the explanation invokes μηρὸς as either thigh or mountain hollow and compares this with nursing on Mount Nysa in Arabia.

Semele delivers Bacchus in the seventh month, and Jupiter is said to enclose him in his thigh to complete gestation; the passage also links the image to a mountain hollow.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5796-5867 confidence: medium

Herodotus and Plutarch are said to identify the oldest Bacchus as Egyptian Osiris; his worship passed to Greece and was altered by Orpheus; the thigh-birth story is explained through μηρὸς meaning either thigh or hollow of a mountain, linked to Mount Nysa.

The passage reports that Jupiter was said to have shut Bacchus in his thigh to complete gestation after Semele delivered him in the seventh month.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: high

The Salmacis fountain is infamous for enervating waters; Naiads nurse a boy born to Mercury and the Cytherean Goddess in Ida’s caves, and his face and name reflect both parents.

Hermaphroditus is born to two divine parents and nursed by Naiads in the caves of Ida, with his face and name reflecting both parents.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: medium

The Curetes are said to have sprung from rain, to descend from Uranus and Tita as Heaven and Earth, to be possible original inhabitants of Crete, to have watched Jupiter’s infancy, and to have been slain for concealing Epaphus.

The Curetes are said to have sprung from rain, with an alternate descent from Uranus and Tita, identified as Heaven and Earth.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: medium

The Curetes are said to have sprung from rain, or from Uranus and Tita, and to have guarded infant Jupiter before being slain for concealing Epaphus.

The Curetes are said to have sprung from rain or to descend from Uranus and Tita, then to watch over Jupiter’s infancy.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: high

Hermaphroditus is born to Mercury and the Cytherean goddess, nursed by Naiads in Ida’s caves, and leaves Ida at fifteen to wander among unknown places and rivers.

Hermaphroditus is born of Mercury and the Cytherean goddess and nursed by Naiads in the caves of Ida.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7033-7078 confidence: high

Venus was called Aphrodite by the Greeks from aphros, foam of the sea, from which she was said to have sprung.

Venus/Aphrodite is said to have sprung from the foam of the sea.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7033-7078 confidence: high

Venus was called Aphrodite by the Greeks from a word meaning sea foam, from which she was said to have sprung.

Venus/Aphrodite is said to have sprung from the foam of the sea, and her Greek name is explained from that foam.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: high

The fable summary says Perseus, son of Jupiter and Danaë, kills Medusa, carries her head into Africa, where its blood produces serpents; Atlas fears an oracle about his golden fruit and is changed into a mountain when Perseus shows him the Gorgon’s head.

Perseus is named as son of Jupiter and Danaë, Danaë conceives in a shower of gold, and Acrisius denies then regrets denying divine descent for Bacchus and Perseus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: medium

Bacchus is honored as a god; Acrisius denies the divine descent of Bacchus and Perseus but later regrets it. Perseus flies with the Gorgon's head, whose bloody drops fall on Libyan sands and generate serpents.

Danaë is said to have conceived Perseus in a shower of gold.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7298-7393 confidence: high

Danaë is confined after Acrisius hears a prophecy about her child; Jupiter is said to seduce her as a shower of gold, while a rationalizing account says Prœtus bribed guards with gold; Danaë bears Perseus, and mother and child are exposed in a boat, reach Seriphus, and are received by Polydectes.

Acrisius confines Danaë after a prediction that her child will kill him, but Danaë nevertheless gives birth to Perseus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: medium

Pegasus and his brother are produced from Medusa's blood; Perseus also recounts dangers of his long journey, lands and seas seen from on high, and stars reached with his wings.

Pegasus and his brother are produced from Medusa's blood after her decapitation.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: medium

Pegasus and his winged brother are produced from the blood of Medusa, their mother.

Pegasus and his winged brother are produced from the blood of Medusa after her beheading.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7577-7629 confidence: medium

Pegasus and Chrysaor are described as two winged horses that sprang from Medusa's blood when Perseus slew her.

Pegasus and Chrysaor are described as winged horses that spring from Medusa's blood after she is slain by Perseus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7577-7629 confidence: medium

Pegasus and Chrysaor are two winged horses said to have sprung from Medusa's blood when she was slain by Perseus.

Pegasus and Chrysaor are described as winged horses springing from Medusa's blood after Perseus slays her.
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The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: high

Juno rejoices in Actaeon’s fate, hates Semele and Agenor’s house, assumes Beroe’s form, contrives Semele’s destruction by Jupiter’s lightning, and Bacchus survives from his mother’s womb and is raised on earth.

Bacchus is saved alive from his mother’s womb after Semele’s destruction and is brought up on earth.
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The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: medium

Juno hates Semele and Agenor’s house, assumes Beroe’s form, contrives Semele’s destruction by Jupiter’s lightning, and Bacchus is saved alive from his mother’s womb and raised on earth.

Bacchus is saved alive from his mother’s womb and brought up on earth after Semele’s destruction.
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The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: medium

Æsculapius is cut from Coronis's womb and carried to Chiron's cave; Ocyrrhoë, Chiron's daughter, is changed into a mare while prophesying.

Æsculapius is cut out of Coronis's womb and carried to the cave of Chiron the Centaur.
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The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: medium

Æsculapius is cut from Coronis's womb and carried to Chiron's cave; Ocyrrhoë, Chiron's daughter, is changed into a mare while prophesying; Chiron invokes Apollo in vain because Apollo is tending oxen in Elis as a shepherd.

Æsculapius is cut out of Coronis's womb and carried to Chiron's cave.
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The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: low

Io recovers human shape and becomes the mother of Epaphus.

Io recovers human shape and becomes mother of Epaphus.
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The Metamorphoses of Ovid, Books I-VII THE METAMORPHOSES. / BOOK THE FIRST. / EXPLANATION. / EXPLANATION.; lines 872-944 confidence: medium

The explanation states that Ovid, like Genesis, makes man the Creator's last work, and compares Prometheus tempering earth and Minerva animating it with God forming man and breathing life into him.

The explanation describes Prometheus tempering earth, Minerva animating the workmanship, and God forming man and breathing life into him.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 confidence: high

The Etrurians practice divination by entrails and bird flight; Tages is said to have first taught the art and, with unknown parents, is called a son of the earth or said to have sprung from the earth in Etruria.

Tages is described as the first teacher of Etruscan divination and as a son of the earth or one who sprang out of the earth.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: high

Hercules is born during the war; the note reports the story that Jupiter took Amphitryon’s form and fathered Hercules, offers rationalizing alternatives, mentions the night lengthened to three or nine nights, and reports a twin tradition with Iphiclus as Amphitryon’s son and Hercules as Jupiter’s.

The passage reports that Jupiter took Amphitryon’s form to deceive Alcmena and father Hercules.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium

Hercules is born during the war; the note reports the story that Jupiter took Amphitryon’s form and fathered Hercules, offers rationalizing alternatives, mentions the night lengthened to three or nine nights, and reports a twin tradition with Iphiclus as Amphitryon’s son and Hercules as Jupiter’s.

The passage says Jupiter made the night with Alcmena last as long as three nights, or nine nights in other cited authors.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium

The note discusses Ovid’s Galanthis metamorphosis, links the slave’s name to the Greek word for weasel, reports Aelian’s statement that Thebans honored the animal for helping Alcmena in labor, and says ancient poets claimed Juno delayed Hercules’ birth until Eurystheus’ mother delivered.

The passage connects Galanthis’ metamorphosis and the honored weasel with helping Alcmena in labor, while Juno is said to have delayed Hercules’ birth.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: high

Hercules is born during the war; a story says Jupiter took Amphitryon’s form to deceive Alcmena and was the infant’s father.

The passage reports that Jupiter took Amphitryon’s form to deceive Alcmena and father Hercules.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium

The passage offers rationalizing explanations for the divine paternity story, cites Seneca, says Jupiter lengthened the night to three or nine nights, and notes a twin-birth variant with Iphiclus son of Amphitryon and Hercules son of Jupiter.

The night of Jupiter and Alcmena is said to have been made as long as three nights, or in other sources nine nights, to explain Hercules’ extraordinary strength and prowess.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium

Ancient poets say Juno delayed Hercules’ birth until Eurystheus’ mother was delivered, leading to Hercules’ subjection to that king; another version attributes the outcome to the oracle of Delphi.

Ancient poets are said to have added that Juno delayed Hercules’ birth until Eurystheus’ mother gave birth, causing Hercules to be subject to Eurystheus.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium

Galanthis’ metamorphosis is described as an Ovidian episode; the note links her name to the Greek word for weasel and cites Ælian that Thebans honored the animal for helping Alcmena in labor.

Galanthis’ metamorphosis is discussed, and Ælian is cited for Theban honor of the weasel because it helped Alcmena in labor.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

Commentary describes Hercules as an ideal divine-origin hero, son of the king of the Gods and a mortal mother, with a mortal-sired twin brother; he strangles snakes in infancy, kills Linus with a lyre, and is sent by Amphitryon into shepherd solitude to prepare for future tasks.

Hercules is described as son of the king of the Gods by a mortal mother, with divine-origin noble qualities.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

Hercules is presented as a hero whose noble qualities are divine in origin, son of the king of the Gods by a mortal mother, with a twin brother born from a mortal sire.

Hercules is described as son of the king of the Gods by a mortal mother.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 confidence: medium

Virgil is cited for Anius as king of Delos and priest of Apollo; Rhea, daughter of Staphilus, is exposed on the sea in an open boat, reaches Delos, and gives birth to Anius there.

Rhea is put out to sea in an open boat and gives birth to Anius on Delos; Anius later becomes king and priest of Apollo.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 confidence: medium

Virgil describes Anius as king of Delos and priest of Apollo; Rhea is exposed at sea in an open boat, reaches Delos, gives birth to Anius, and Anius later has three frugal daughters by Dorippe who amass provisions from offerings.

Rhea is exposed on the sea in an open boat and gives birth at Delos to Anius, later king of the island.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XII. / BOOK XIII. / BOOK XIV. / BOOK XV.; lines 395-408 confidence: medium

Other wonders are named: Tages sprang from a clod of earth, Romulus’ lance became a tree, and Cippus became decked with horns.

Tages is said to spring from a clod of earth.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XII. / BOOK XIII. / BOOK XIV. / BOOK XV.; lines 395-408 confidence: medium

“Tages sprang from a clod of earth”

Tages springs from a clod of earth.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 confidence: medium

The fable synopsis says Egeria is changed into a fountain after Numa's death; Hippolytus is killed when a sea-monster frightens his horses and becomes the god Virbius; Tages the Diviner arises from earth; Romulus' lance becomes a cornel-tree; Cippus becomes horned and chooses banishment to preserve liberty.

Tages is identified as a Diviner who arises out of a clod of earth.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 confidence: medium

The fable summary states: Egeria changes into a fountain; Hippolytus dies after his horses fear a sea-monster and becomes Virbius; Tages rises from earth; Romulus's lance becomes a cornel-tree; Cippus becomes horned and chooses exile.

Tages the Diviner is said to arise from a clod of earth.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 confidence: high

The Nymphs and the son of the Amazon are astonished, as when an Etrurian ploughman saw a clod move by itself, become human, and speak future destiny.

Tages emerges from a clod, speaks future destiny, and is said to be the first to teach the Etrurian nation to foretell future events.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 confidence: high

Juno seeks revenge on Alcmena for her amour with Jupiter and asks Ilithyia not to assist Hercules’ birth; Lucina sits on an altar at Alcmena’s gate and by magic increases pains and impedes delivery.

Juno seeks revenge on Alcmena because of Jupiter and has Ilithyia/Lucina impede the birth of Hercules by magic.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 confidence: medium

Galanthis, Alcmena’s maid, suspects harmful influence, declares Alcmena already delivered, causes Ilithyia to withdraw, enables Hercules’ birth, and is transformed by the goddess into a weasel.

Galanthis’ false declaration that Alcmena has already delivered causes the goddess to withdraw, after which Hercules is born.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 confidence: high

Juno, seeking revenge on Alcmena for her affair with Jupiter, asks Ilithyia not to help with Hercules’ birth; Lucina sits on an altar at Alcmena’s gate and magically increases pain and impedes delivery.

Juno enlists the birth goddess to hinder Alcmena’s labor; after the obstacle is removed, Hercules is born.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2664-2745 confidence: high

The concealed burden is described as so great that Jupiter could be pronounced its father, and Hercules is destined for many toils.

A divinely fathered child is born only after Galanthis deceives the obstructing birth goddess into releasing the bodily bonds that impede labor.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2664-2745 confidence: high

Alcmena addresses the hour of birth, invokes Ilithyïa, and says Hercules was in her womb, destined for many toils, with Jupiter identifiable as father.

The child to be born is Hercules, described as destined for many toils and as the burden whose father may be pronounced Jupiter.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 confidence: medium

Anius, as king and priest of Phoebus, receives the visitors into temple and house, shows city and temples, and shows two tree trunks once grasped by Latona in labor; the footnote identifies these as palm and olive.

Anius shows two tree trunks once grasped by Latona in her labor, marking a divine birth setting at Delos.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12667-12779 confidence: medium

Ortygia or Delos floated until Jupiter made it fast as a resting place for pregnant Latona; the Symplegades or Cyanean Islands were also said to have formerly floated.

Ortygia or Delos is said to have floated until Jupiter made it fast as a resting place for Latona while pregnant with Apollo and Diana.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12667-12779 confidence: medium

Ortygia or Delos floated until Jupiter made it fast as a resting-place for pregnant Latona; the Symplegades or Cyanean Islands were also said to have floated.

Jupiter fixes the floating island Ortygia as a resting-place for Latona while she is pregnant with Apollo and Diana.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3655-3750 confidence: medium

The fable summary says Ligdus orders Telethusa to destroy a female infant; Isis appears in a dream, forbids obedience, promises protection; Telethusa bears a daughter, Iphis, who passes as a son and later marries Ianthe; Isis transforms Iphis into a man.

Ligdus orders a female infant killed, but Isis appears in a dream to Telethusa and commands her to raise the child, promising divine aid.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4756-4855 confidence: medium

Pygmalion thanks Venus; the maiden feels kisses, blushes, sees her lover and the heavens, Venus attends the marriage, and after nine lunar months Paphos is born and names the island.

Venus is present at the marriage she effected, and after nine lunar months the maiden gives birth to Paphos, from whom the island takes its name.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4756-4855 confidence: medium

Pygmalion thanks Venus; the maiden feels his kisses, blushes, sees him and the heavens, Venus attends the marriage, and after nine lunar months Paphos is born.

The animated bride gives birth to Paphos after a union made possible by Venus, and the island derives its name from him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5035-5125 confidence: high

The child grows under the wood; the tree labors and groans; Lucina aids the delivery; the bark cleaves open, the child emerges, and the Naiads anoint him with his mother’s tears.

The infant develops beneath the wood, and the tree opens in clefts to discharge the living child, with Lucina assisting delivery.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5035-5125 confidence: high

The child grows under the wood; the tree labors and groans; Lucina aids the delivery; the bark cleaves open, the child emerges, and the Naiads anoint him with his mother’s tears.

Lucina assists the birth, and the Naiads receive and anoint the child with the mother’s tears.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5035-5125 confidence: medium

The infant conceived in guilt grows beneath the wood and seeks a passage from his transformed mother; her womb swells in the middle of the tree.

The infant grows inside the tree formed from his mother; Lucina assists, the bark splits, and Naiads receive and anoint the child.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 confidence: high

The fable summary says Proteus foretells Thetis will have a son greater than his father; Jupiter yields Thetis to Peleus; Thetis flees by assuming shapes, Peleus holds her fast, marries her, and she bears Achilles.

Proteus foretells that Thetis’ son will be greater than his father; Jupiter avoids Thetis and gives the suit to Peleus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 confidence: high

The summary states that Proteus foretells Thetis will have a son stronger than his father; Jupiter, in love with Thetis, yields her to Peleus; Thetis changes shapes until Peleus holds her fast, marries her, and she bears Achilles.

Proteus foretells that Thetis's son will surpass his father; Jupiter therefore avoids union with her and yields her to Peleus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: medium

Peleus pours wine on the waters and worships the sea gods; Proteus says Peleus will gain the desired alliance if he binds the sleeper in the cool cave and holds her through imitated forms.

Peleus gains the desired alliance by seizing the Nereid Thetis at her place of repose, is later described as happy in his wife, and fathers Achilles by her.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: high

Chione, Dædalion’s beautiful fourteen-year-old daughter, pleased many suitors; Phoebus and the son of Maia saw her at the same time and both desired her.

Phoebus and the son of Maia both desire Chione; she later bears twins, Autolycus from the god with winged feet and Philammon from Phoebus, each with distinctive gifts.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: high

Chione, Daedalion's beautiful daughter, is seen by Phoebus and the son of Maia, both of whom desire her; the son of Maia uses a sleep-causing wand, and Phoebus later comes disguised as an old woman at night.

Chione gives birth to twins, Autolycus from the son of Maia and Philammon from Phoebus.
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The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 12? / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 1 29 / THE MYSTERIES OF MITHRA; lines 5340-5367 confidence: medium

“MITHRA BORN FROM THE ROCK.” The caption identifies the object as a bas-relief found in the crypt of St. Clement's at Rome.

The figure caption explicitly identifies Mithra as born from the rock.
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The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 135 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 137 / DOCTRINE OF THE MITHRAIC MYSTERIES 139; lines 5611-5628 confidence: medium

Upper border: bust of Luna; new-born Mithra reclining near a stream; standing shepherd with lambs; bull in a hut and bull in a boat; seven altars; Mithra drawing a bow; bust of the Sun.

The upper border includes new-born Mithra reclining near the banks of a stream.
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The Mysteries of Mithra I6O THE MYSTERIES OF MITHRA / THE MITHRAIC LITURGY / THE MITHRAIC LITURGY 165 / THE MITHRAIC LITURGY 167; lines 6579-6689 confidence: high

“the new birth of the Sun (Natalis invicti)” was celebrated when the Sun began to increase after the winter solstice.

The twenty-fifth of December is linked to celebration of the new birth of the Sun as it begins to increase after the winter solstice.
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The Mysteries of Mithra INDEX / INDEX / INDEX / INDEX; lines 9136-9276 confidence: low

“Erichthonios, birth of”

The index references the birth of Erichthonios and the Generative Rock.
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The Mysteries of Mithra INDEX / INDEX / INDEX / INDEX; lines 9402-9529 confidence: medium

The Mithra entry lists typical representations and legends: tauroctonous Mithra, birth from the rock, combat with the bull, his dog, creator status, guidance to heaven, and causing living waters to leap forth.

The index states that Mithra was born from the rock.
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The Mysteries of Mithra INDEX / INDEX / INDEX / INDEX; lines 9640-9772 confidence: low

Nativity, the, 196.

The index includes a nativity entry.
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The Mysteries of Mithra INDEX / INDEX / INDEX / INDEX; lines 9775-9899 confidence: high

"Rock, Mithra born from the, 130 et seq.; of generation, 194."

The index explicitly states that Mithra is born from the rock and mentions a rock of generation.
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The Mysteries of Mithra INDEX 229 / FIGURE PAGE / XIV LIST OF ILLUSTRATIONS / FIGURE PAGE; lines 503-551 confidence: high

"Mithra Born from the Rock"

The caption explicitly names 'Mithra Born from the Rock'.
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The Mysteries of Mithra INDEX 229 / FIGURE PAGE / XIV LIST OF ILLUSTRATIONS / FIGURE PAGE; lines 503-551 confidence: high

"Birth of Erichthonios. Greek Vase"

The caption names the birth of Erichthonios on a Greek vase.
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The Mysteries of Mithra MITHRAIC ART 221 / TIME. / MITHRA1C ART / BIRTH OF ERICHTHONIOS.; lines 8593-8656 confidence: medium

The passage compares the "lifeless group of Mithra issuing from the rock" with the "animated picture of the birth of Erichthonios" on Greek vases, calling it a "similar theme."

Mithra is described as issuing from the rock, and this image is compared with a birth scene of Erichthonios.
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The Mysteries of Mithra MITHRAIC ART 221 / TIME. / MITHRA1C ART / BIRTH OF ERICHTHONIOS.; lines 8593-8656 confidence: medium

"BIRTH OF ERICHTHONIOS. From a Greek vase."

The passage identifies the Birth of Erichthonios as a Greek vase image and uses it as a comparison for a similar theme.
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The Mysteries of Mithra MITHRAIC BAS-RELIEF OF OSTERBURKEN. / MITHRAISM IN THE ROMAN EMPIRE / THE MYSTERIES OF MITHRA / MITHRAISM IN THE ROMAN EMPIRE; lines 2511-2576 confidence: high

The monument shows twelve scenes from the life of Mithra, including his birth from rocks, his capture of the bull and carrying it to the cave, and his ascent to Ahura-Mazda.

The passage explicitly lists Mithra's birth from rocks as one of the scenes on the bas-relief.
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The Mysteries of Mithra MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQI / THE MYSTERIES OF MITHRA / MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQ3 / IQ4 THE MYSTERIES OF MITHRA; lines 7516-7551 confidence: high

The rock of generation gave birth to the genius of light and was compared with the immovable rock, emblem of Christ, upon which the Church was founded.

The passage states that the rock of generation gave birth to the genius of light.
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The Mysteries of Mithra RESENTING BOUND / THE MYSTERIES OF MITHRA / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES IOQ; lines 4599-4636 confidence: high

The preachers of Mithra sought to solve the problem of the world's origin by positing successive generations.

The preachers of Mithra explain origins through a first principle, a Heaven-Earth couple, and the birth of Ocean.
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The Mysteries of Mithra RESENTING BOUND / THE MYSTERIES OF MITHRA / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES IOQ; lines 4599-4636 confidence: medium

According to an ancient belief found in India and Greece, the first principle begot the primordial couple Heaven and Earth.

Heaven and Earth are a primordial couple, and Earth gives birth to Ocean after impregnation by her brother.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 1 29 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES; lines 5370-5432 confidence: high

In Magian mythology, Mithra is born from the Generative Rock, a temple-worshipped standing image, on a riverbank under a sacred tree.

Mithra is born from the Generative Rock and emerges from a rocky mass as a divine infant with distinctive objects.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 1 29 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES; lines 5370-5432 confidence: medium

In Magian mythology, Mithra is born from the Generative Rock, a temple-worshipped standing image, on a riverbank under a sacred tree.

Mithra's birth is located on the banks of a river and under the shade of a sacred tree.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III / DOCTRINE OF THE M1THRAIC MYSTERIES 113; lines 4733-4785 confidence: medium

"The lower part of the same fragment exhibits the birth of Mithra."

The lower part of the fragment is described as exhibiting the birth of Mithra.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQ3 / IQ4 THE MYSTERIES OF MITHRA / MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQ5; lines 7554-7594 confidence: medium

The passage mentions a counterpart to the setting in which Christ is said to have been born at Bethlehem, then calls the parallelism strained and a caricature.

The passage discusses Christ's birth at Bethlehem, a Gospel birth story with Magi, and Mazdean beliefs about Mithra's advent into the world.
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The Mysteries of Mithra THE ORIGINS OF MITHKAISM 7 / THE ORIGINS OF MITHRAISM / THE ORIGINS OF MITHRAISM II / THE ORIGINS OF MITHRAISM 13; lines 1004-1143 confidence: medium

In Armenia, Mazdaism is described as coalescing with national beliefs and a Syrian Semitic element; Mithra remains a principal divinity, is associated with fire or the sun, and receives divergent birth legends involving Ahura-Mazda, Ahura-Mazda's mother, or a common mortal.

The passage reports Armenian legends in which Mithra arises from Ahura-Mazda's intercourse with his own mother or from a common mortal.
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The Mysteries of Mithra THE DISSEMINATION OF MITHRAISM IN THE ROMAN / EMPIRE - .33 / INDEX 229 / FIGURE PAGE; lines 427-500 confidence: medium

Mithra Born from the Rock

An illustration title states 'Mithra Born from the Rock.'
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buddhist

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

On hearing the Buddha-Uproar, gods of all ten thousand worlds gather, ascertain the being who is to be the Buddha, and approach the Future Buddha in Tusita with major divine groups and rulers.

Gods from ten thousand worlds approach the Future Buddha in Tusita and ask him to accept Buddhaship because the proper time has arrived.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 2986-3106 confidence: high

Before assenting, the Great Being makes five observations: the time, continent, country, family, and mother with her span of life.

Before assenting, the Great Being examines the time, continent, country, family, and mother, then selects the proper time and place for birth.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3108-3214 confidence: high

The Future Buddha enters the Nandana Grove of Tusita, is surrounded by Tusita deities who remind him of his accumulated merit, dies there, and is conceived in Queen Maha-Maya’s womb.

The Future Buddha’s conception is narrated through Maha-Maya’s dream of divine transport, purification, a white elephant, a white lotus, and entry into the womb.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3108-3214 confidence: high

The country is measured as 300 leagues long, 250 broad, and 900 around; Buddhas and other eminent beings are born there, and the Future Buddha decides he ought to be born in Kapilavatthu.

Before conception, the Future Buddha chooses Kapilavatthu, the warrior caste, King Suddhodana as father, and Maha-Maya as mother.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3216-3316 confidence: high

At the conception of the Future Buddha, the ten thousand worlds quake and the Thirty-two Prognostics begin: immeasurable light spreads, bodily impairments are healed, prisoners are released, hell fires go out, Manes' hunger and thirst are stilled, wild animals lose fear, diseases cease, and mortals become mild-spoken.

The conception of the Future Buddha is accompanied by quaking worlds, light, healings, social and natural reversals, flowers, and celestial music, and the mother of a Future Buddha is described as having distinctive gestation and birth conditions.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3318-3444 confidence: high

The queen enters the grove, the sal-tree branch bends within her reach, she seizes it, and her delivery occurs while she stands holding the branch behind a curtain.

The birth occurs in Lumbini Grove while the queen holds a sal-tree branch; divine beings receive the newborn on a golden net, sky water refreshes mother and child, and the Thirty-two Prognostics appear.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3446-3568 confidence: high

At the Future Buddha's birth in Lumbini Grove, the mother of Rahula, Channa, Kaludayi, Kanthaka, the Great Bo-tree, and four treasure urns come into existence; the group is called the Connate Ones, with a note that the Future Buddha and the four urns together are counted within the seven.

The Future Buddha's birth is accompanied by Connate Ones, including beings and objects, and by celebration among the gods who announce his future Buddhahood.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1574-1677 confidence: medium

Dipamkara is called a Conqueror and Lord of All the World. Signs appear at his conception, birth, Buddhahood, and first preaching; the prose note says the ten-thousand-world system trembled, quivered, shook, and roared, and that the Thirty-Two Prognostics appeared when he caused the Wheel of Doctrine to roll.

Dipamkara's conception, birth, attainment of Buddhahood, and first preaching are accompanied by signs; the prose note adds cosmic trembling and the Thirty-Two Prognostics.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) NOTE AS TO PRONOUNCING THE PALI NAMES / CONTENTS. / CHAPTER L / THE BUDDHA.; lines 561-587 confidence: medium

The contents list “The Story of Sumedha,” “A List of former Buddhas,” “The Characteristics of a Future Buddha,” and “The Birth of The Buddha.”

The contents include the heading “The Birth of The Buddha.”
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 24046-24174 confidence: medium

The Teacher at dawn gazes over the world, perceives Bhaddiya born from heaven and able to attain salvation, then after breakfast at Anathapindika's house turns toward the north gate.

Bhaddiya is described as born from heaven into a human family and competent to attain salvation, prompting The Teacher's journey.
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Buddhist birth stories; or, Jataka tales, Volume 1 BY ALBRECHT WEBER. / A SKETCH OF THE MODERN LANGUAGES OF THE EAST INDIES. / BY ROBERT N. CUST. / THE BIRTH OF THE WAR-GOD.; lines 15473-15494 confidence: low

“THE BIRTH OF THE WAR-GOD. A Poem. BY KALIDASA.”

The advertised poem's title is The Birth of the War-God.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9506-9618 confidence: medium

The nun bears a son, described as strong in spirit and resulting from a wish at the feet of Padumuttara the Buddha; the king hears the child, undertakes his care, and has him raised as Kassapa the Prince.

The son is described as strong in spirit and as the result of a wish made at the feet of Padumuttara the Buddha.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14324-14688 confidence: medium

“Lumbini grove, where the Buddha was born.”

The index links the Buddha’s birth at Lumbini and Mahā Māyā with entries for marks on a child’s body as signs of future destiny, omens, and sacred or lucky numbers.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14690-15040 confidence: low

“Rays of light stream from a Buddha” and “Renunciation, the Great... garb of... power of”.

The index records rays of light from a Buddha and the thirty-two bodily signs of a Great Being.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 15852-15993 confidence: high

The note says 'the great medicine' is literal; the Bodisat received the name because he was born with a powerful drug in his hand, an omen of cleverness by which he later delivered people from misfortunes.

The Bodisat is born with a powerful drug in his hand, and the passage calls it an omen of his later cleverness.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 15852-15993 confidence: medium

The Bodisat's name means 'the great medicine'; he was born with a powerful drug in his hand, an omen of his cleverness in delivering people from misfortunes.

The Bodisat is said to have been born with a powerful drug in his hand, interpreted in the note as an omen of his later cleverness in delivering people from misfortunes.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16402-16553 confidence: medium

Later accounts are said to relate that the Bodisat entered his mother's womb as a white elephant, and Buddhist sculptures sometimes represent the incarnation scene this way.

Later accounts are said to describe the Bodisat entering his mother's womb as a white elephant, with related birth imagery in sculpture.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16402-16553 confidence: high

Later accounts relate that the Bodisat entered his mother’s womb as a white elephant, and the incarnation scene is sometimes represented in Buddhist sculptures.

Later accounts are said to narrate the Bodisat entering his mother’s womb as a white elephant, with sculptural representations of the incarnation scene.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16555-16665 confidence: low

The note says to compare the Thirty-two Good Omens at the Buddha’s Birth.

The note cross-references the Thirty-two Good Omens at the Buddha’s Birth.
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Buddhist birth stories; or, Jataka tales, Volume 1 PLACES AT WHICH THE TALES WERE TOLD. / TABLE VII. / THE BODISATS. / TABLE VIII.; lines 3004-3127 confidence: medium

The passage notes additional unidentified or titled monument scenes, including heavenly worship of the Buddha’s Head-dress, Vejayanto Pāsādo or Palace of Glory, the Descent of the Blessed One illustrating Māyā Devi’s Dream, and the Presentation of Jetavana Monastery; it states that numbers 12 and 13 are very doubtful.

A monument scene titled the Descent of the Blessed One illustrates Māyā Devi’s Dream, and the Intermediate Epoch begins with the Bodhisatta leaving Tusita heaven.
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Buddhist birth stories; or, Jataka tales, Volume 1 PLACES AT WHICH THE TALES WERE TOLD. / TABLE VII. / THE BODISATS. / TABLE VIII.; lines 3004-3127 confidence: medium

The passage notes numerous untitled or unidentified Jātaka scenes and several Nidānakathā scenes, including worship in heaven of the Buddha’s head-dress, the Palace of Glory, the Descent of the Blessed One illustrating Māyā Devi’s Dream, and the Presentation of Jetavana; it also says some identifications are doubtful.

A scene titled The Descent of the Blessed One is said to illustrate Māyā Devi’s Dream, and the Intermediate Epoch begins with leaving Tusita heaven.
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Buddhist birth stories; or, Jataka tales, Volume 1 SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 874-988 confidence: medium

In the Rājovāda Jātaka, the future Buddha is born from the chief queen as Prince Brahma-datta, studies at Takkasilā, ascends the throne, and rules with impartial justice.

The future Buddha returns to life in the chief queen’s womb, is born as Prince Brahma-datta, and later ascends the throne.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 confidence: medium

Headings list the Last Bodisat’s descent from heaven, birth, Song of the Angels, prophecies of Kāḷa Devala and Brāhman priests, the Ploughing Festival, and the Young Bodisat’s Skill and Wisdom.

The contents list the Last Bodisat’s birth, Song of the Angels, and prophecies by Kāḷa Devala and Brāhman priests.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 confidence: medium

The contents identify the Ceylon compiler’s introduction, the Nidāna Kathā, and list Sumedha the first Bodisat, successive Bodisats in the times of previous Buddhas, and the life of the last Bodisat who became Buddha.

The contents place the birth of the last Bodisat alongside descent from heaven, song of angels, and prophecies.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3350-3445 confidence: high

Dīpankara appears while Sumedha is absorbed in the attainments; at Dīpankara’s conception, birth, Buddhahood, and first discourse, ten thousand worlds tremble and thirty-two prognostics appear, but Sumedha does not perceive the signs.

Dīpankara’s conception and birth, along with Buddhahood and first preaching, are marked by universe-wide trembling, sound, and thirty-two prognostics.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5145-5241 confidence: high

The Great Being, as if not yet granting the deities' prayer, reflects in sequence on five points: time of advent, continent and country, tribe, mother, and when the mother's life should be complete.

The Great Being reflects on and selects the time, continent, country, tribe, father, mother, and mother's remaining lifespan before his advent.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5145-5241 confidence: high

Reflecting on mother, the Great Being states that a Buddha's mother is not eager for love or drink, has fulfilled Perfections for a hundred thousand ages, and has kept the Five Precepts unbroken; he selects Mahā Māyā and foresees that her life will last ten months and seven days more.

The mother of a Buddha is described as virtuous, perfected over ages, and observant of the Five Precepts; Mahā Māyā is selected because she fits these conditions.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5145-5241 confidence: high

The Great Being reflects successively on five points: time of advent, continent and country, tribe of birth, mother, and the time when the mother’s life should be complete.

The Great Being deliberately selects time, continent, district, caste, father, and mother before birth.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5243-5330 confidence: high

During the Midsummer festival at Kapilavastu, Mahā Māyā participates without intoxication, bathes in perfumed water, gives largesse, wears rich attire, eats pure food, vows the Eight Commandments, lies on a royal couch, and dreams.

The passage presents conception through a dream sequence involving celestial beings, purification, a white elephant, the right side of the mother, and immediate cosmic omens.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5243-5330 confidence: high

The future Buddha grants the deities' prayer, declares the time has arrived to become a Buddha, enters the Grove of Gladness in the City of Delight, is attended by angels who remind departing beings of merit, leaves that realm, and is conceived in Lady Mahā Māyā's womb.

The passage narrates the future Buddha's conscious descent to conception, Mahā Māyā's purified dream, the elephant's entry into her womb, and cosmic omens at incarnation.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5243-5330 confidence: medium

The future Buddha grants the deities' prayer, declares the time has arrived to become a Buddha, enters the Grove of Gladness in the City of Delight, is attended by angels who remind departing beings of merit, leaves that realm, and is conceived in Lady Mahā Māyā's womb.

The future Buddha departs the heaven of Joy and is conceived in Lady Mahā Māyā's womb.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 confidence: high

From incarnation, four sword-bearing angels guard the future Buddha and his mother; the mother sees the child clearly, and seven days after his birth she dies and is reborn in the City of Delight.

The passage presents an exceptional conception, guarded pregnancy, exact ten-month gestation, standing delivery, divine reception, purity, heavenly water, and auspicious omens.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 confidence: high

The future Buddha uttered his voice immediately after leaving the womb in three births, and the thirty-two Good Omens appeared at birth as at conception.

The passage states that the thirty-two Good Omens appeared at the moment of birth as they had at conception.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 confidence: high

At incarnation, four angels with swords guard the Bodisat and mother; the mother is pure, sees the child clearly, and dies seven days after birth to be reborn in the City of Delight.

The passage describes guarded conception, distinctive pregnancy, standing delivery, divine reception, unsoiled birth, heavenly water, immediate standing, seven strides, and speech.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 confidence: high

In Lumbini grove, full of fruits, flowers, bees, birds, and sāla-trees, Mahā Māyā wants to sport; a sāla branch bends down, she takes hold of it, her pains begin, and she gives birth standing.

Mahā Māyā gives birth in Lumbini grove while holding a sāla branch that bends down within her reach.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 confidence: high

At incarnation, four angels with swords guard the Bodisat and mother; the mother is pure, sees the child clearly, and dies seven days after birth to be reborn in the City of Delight.

Sword-bearing angels guard mother and child; Mahā Brahma angels receive the newborn in a golden net; four kings and men then receive him.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5434-5543 confidence: high

At the Bodisat’s birth in Lumbini, the mother of Rāhula, Channa, Kāḷudāyi, Kanthaka, the Bo-tree, and four treasure vases also come into being; these are called the Sahajātā or Connatal Ones.

The birth is accompanied by Connatal Ones, heavenly rejoicing, and statements that the child will become a Buddha.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5434-5543 confidence: high

At the Bodisat's birth in Lumbini, the mother of Rāhula, Channa, Kāḷudāyi, Kanthaka, the Bo-tree, and four treasure vases also come into being and are called the Connatal Ones.

The child's birth is accompanied by connatal beings and treasure vases, and angels rejoice and proclaim his future Buddhahood.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7117-7218 confidence: medium

The king recalls bowing when the infant's feet rested on Kāḷa Devala's head, bowing under the unmoving Jambu-tree shade, and now bowing at the present miracle.

The king recounts a birth-day foot miracle, an unmoving tree-shadow miracle, and the present unprecedented miracle as three occasions for obeisance.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7117-7218 confidence: medium

The king says he first bowed when the infant’s feet turned onto Kāḷa Devala’s head, second when the Jambu-tree shadow did not turn, and third now upon seeing the unprecedented miracle.

The king recalls an event on the day of Siddhattha’s birth and a later childhood sign under the Jambu-tree as earlier grounds for obeisance.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) ASVAGHOSHA. / BOOK I. / BOOK I, 5-15. 3 / BOOK I, 29-40. 7; lines 586-681 confidence: high

The figure of lion gait gazes at the four quarters, utters an auspicious voice, and receives two heavenly streams of hot and cold water on his head.

The Tathagata's birth is accompanied by heavenly water, divine homage, nonhuman attendants, earth-shaking, sky-showers, spontaneous sacred water, and natural offerings.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK I, 29-40. 7 / BOOK I, 4-5 - 9 / BOOK I, 54-66. II / BOOK II.; lines 1023-1105 confidence: high

“From the time of the birth of that son ... the king increased day by day in wealth, elephants, horses, and friends as a river increases with its influx of waters.”

The son’s birth is followed by royal wealth, animals, friendship, rain, crops, safe childbirth, generosity, and moral order; the son is also described as destined to end birth and old age.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK I, 4-5 - 9 / BOOK I, 54-66. II / BOOK II. / BOOK I, 6-18, 19; lines 1108-1197 confidence: high

The passage states that sensual excess, hoarding for desire, religious action for wealth, injury to living beings, theft, and related vices disappeared; the king’s dominion was peaceful, prosperous, and healthy.

The prince’s birth coincides with gladness everywhere, the perishing of evil, the stilling of sin, and the naming of the child after the accomplishment of all objects.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK I, 5-15. 3 / BOOK I, 29-40. 7 / BOOK I, 4-5 - 9 / BOOK I, 54-66. II; lines 781-945 confidence: high

Asita says a heavenly voice told him that the king’s son “has been born for the sake of supreme knowledge.”

The child’s birth is announced by a heavenly voice as being for supreme knowledge; Asita verifies signs and prophesies future attainment and teaching.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK I, 5-15. 3 / BOOK I, 29-40. 7 / BOOK I, 4-5 - 9 / BOOK I, 54-66. II; lines 947-1020 confidence: high

The king, pleased at the birth of a son, arranges the usual birth-ceremonies; after ten days he offers sacrifices to the gods with prayers, oblations, and auspicious ceremonies.

The prince's birth is followed by family birth-ceremonies, ten-day sacrifices, worship for good fortune, a formal city entry, palace expenditure, and civic gladness.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK I, 5-15. 3 / BOOK I, 29-40. 7 / BOOK I, 4-5 - 9 / BOOK I, 54-66. II; lines 947-1020 confidence: medium

The king chooses an auspicious time to enter the city; the queen and babe worship the gods and ride in a flower- and gem-filled ivory palanquin; the queen and child enter first, and the king advances saluted by citizens, compared to Indra entering heaven.

The passage compares the king and city at the prince's birth with divine or celestial scenes involving Indra, Bhava/Siva and Karttikeya, and Kuvera and Nalakavara.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK I. / BOOK I, 5-15. 3 / BOOK I, 29-40. 7 / BOOK I, 4-5 - 9; lines 684-778 confidence: high

Asita learns by signs and penance of “this birth of him who was to destroy all birth” and comes to the Sakya king’s palace in thirst for the excellent Law.

Asita learns of the exceptional birth through signs and penance and comes to the palace seeking the excellent Law.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVII, 1-6. 191 / BOOK XVII, 7-12. 193 / BOOK XVII, 13-19. 195 / BOOK XVII, 20-25. 197; lines 8742-8822 confidence: medium

The holy one journeys to Lumbini with Bhikshus and citizens, Brahman and Rudra at their head; he sees the holy fig-tree, remembers his birth, emits rays from his mouth that illuminate the earth, and teaches the goddess of the wood.

At Lumbini the holy one stands by the holy fig-tree, remembers his birth, smiles, and emits rays that illuminate the earth.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BY THE REV. BUNYIU NANJIO, M.A., / THE LAND OF BLISS. 75 / INDEX OF WORDS. / I, 20.; lines 13213-13300 confidence: low

Entries include “bound to one birth only,” “the path of one vehicle,” and “aupapaduka, born miraculously.”

The term aupapaduka is glossed as born miraculously.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INDEX OF WORDS. / I, 20. / INDEX OF WORDS. / I (47; lines 13352-13545 confidence: high

"padma, lotus (men born in lotusflowers)"

The lotus entry states that men are born in lotus flowers.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12453-12601 confidence: high

Agita asks why some beings dwell within lotus calyces while others, born miraculously, appear seated cross-legged in lotus flowers.

Faithful, doubt-free beings are said to be born miraculously and to appear seated cross-legged in lotus flowers.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12604-12716 confidence: high

Beings associated with Sukhavati through hearing the Buddha's name and serenity of thought are described as dwelling in lotus calyxes rather than appearing cross-legged in lotus flowers as miraculously born; they also have ideas of palaces and gardens, with no bodily impurities or disagreeable conditions.

The passage describes lotus-associated miraculous birth imagery, but the affected beings remain in lotus calyxes and are deprived for five hundred years of direct access to Buddhas, Bodhisattvas, the Law, merit-gathering, and practice.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE BUDDHA-KARITA / ASVAGHOSHA. / BOOK I. / BOOK I, 5-15. 3; lines 407-584 confidence: high

“falling from the host of beings in the Tushita heaven” and entering “into her womb, like the Naga-king entering the cave of Nanda.”

The Bodhisattva descends from Tushita, enters Maya’s womb, is born painlessly from her side under an auspicious constellation, and receives celestial honors.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MA H A-PARINIBB AN A-S U TTA. / Chapter III. / MAHA-PARINIBBANA-SUTTA. / M AH A-P ARINIBBAN A-SU TTA.; lines 3908-4032 confidence: high

“when a Bodhisatta consciously and deliberately leaves his temporary form in the heaven of delight and descends into his mother’s womb,” the earth is made to quake and tremble.

The Bodhisatta’s descent into the mother’s womb and later exit from the womb are both accompanied by earthquakes.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MA H A-PARINIBB AN A-S U TTA. / Chapter III. / MAHA-PARINIBBANA-SUTTA. / M AH A-P ARINIBBAN A-SU TTA.; lines 3908-4032 confidence: medium

The note says that one legend has the Bodhisatta’s mother dream that a white elephant entered her side; it also discusses the inscription as “The descent of the blessed One” and compares animal-entry images as figures of incarnation.

The translator note reports a conception legend in which the mother dreams that a white elephant enters her side.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA. / Chapter V.; lines 5779-5923 confidence: high

Four places are to be visited with reverence and awe: where the Tathagata was born, attained supreme and perfect insight, set the kingdom of righteousness on foot, and passed finally away; believers will come to these spots and name them by these events.

Four revered spots are defined by the Tathagata’s birth, attainment of supreme insight, setting the kingdom of righteousness in motion, and final passing away.
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Dhammapada, a Collection of Verses Chapter X. Punishment / Chapter XI. Old Age / Chapter XII. Self / Chapter XIII. The World; lines 744-847 confidence: medium

The gods envy awakened, meditative, wise persons; human conception, mortal life, hearing the True Law, and the birth or attainment of the Awakened are difficult; the Awakened teach not sinning, doing good, and purifying the mind.

The passage says the birth or attainment of the Awakened is difficult, that a supernatural person or Buddha is not easily found or born everywhere, and that the race where such a sage is born prospers.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter X. Punishment / Chapter XI. Old Age / Chapter XII. Self / Chapter XIII. The World; lines 750-853 confidence: medium

Human conception, mortal life, hearing the True Law, and the birth or attainment of the Awakened are difficult; the Awakened teach non-sin, good action, purification of mind, patience, non-harm, restraint, moderation, solitude, and high thought.

The passage says the birth or attainment of the Awakened is difficult, a supernatural person or Buddha is not easily found, and a race prospers where such a sage is born.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III AVAIUYA-JATAKA. / SETA KETU- J AT A K A. / NERU-JATAKA. / ASANKA-JATAKA.; lines 9856-9935 confidence: high

"fell from the Heaven of the Thirty-three and was conceived as a girl inside a lotus in a pool"

The maiden is conceived inside a lotus after falling from the Heaven of the Thirty-three, and her beauty is later described as beyond ordinary human beauty.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 17 / SULASA-JATAKA. / CETIYA-JATAKA. / INDRIYA-JATAKA.; lines 16196-16295 confidence: medium

"On the day of his birth there was a blazing of weapons all over the city," and he was called young Jotipala.

Jotipala's birth is marked by a citywide blazing of weapons, and the sign motivates his name.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2585-2634 confidence: medium

Dukulaka is born to the near-village chief and Parika to the further-side chief; they are named from birth circumstances, are golden-complexioned, and never injure living creatures.

Both figures are described as newly come from the Brahma world, golden-complexioned, and resistant to ordinary household marriage.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2636-2707 confidence: high

Sakka ministers to them, foresees that they will lose sight, tells Dukulaka they need a son, hears his refusal of intercourse, and instructs him to touch Pari's navel at the proper season.

After Sakka's instruction for a navel-touch instead of intercourse, the Bodhisatta descends from heaven into Pari's womb and is born golden-hued.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 1394-1510 confidence: high

The queen does not know the route and asks about travel to Kalacampa; the child in her womb is the Great Being reborn after accomplishing the Perfections, and Sakka's world shakes with his majesty.

The womb-child is identified as the Great Being of great merit; Sakka's world shakes, and Sakka intervenes to help the mother.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9755-9805 confidence: medium

King Vedeha rules in Mithila with four sages. When the Bodhisatta is conceived, Vedeha dreams at dawn of four fire columns in the court and a small central flame.

At the Bodhisatta's conception, the king dreams of an extraordinary flame that expands, illuminates the world, receives worship, and harms no one.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9807-9852 confidence: high

On the day of the king's vision, the Great Being descends from the heaven of the Thirty-three and is conceived in Sumanadevi's womb; a thousand sons of gods also descend and are conceived in wealthy merchant families.

The Great Being goes from the heaven of the Thirty-three and is conceived in Sumanadevi's womb on the day of the king's vision.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9807-9852 confidence: high

After ten months, Sumana gives birth to a child the colour of gold; Sakka sees the Great Being's birth while looking over the world of mankind.

The child is born golden, his mother feels no pain, Sakka places a medicinal herb in his hand, and he speaks at birth.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14614-14668 confidence: medium

The king recalls bowing on the Buddha's birth day when the Buddha's feet were placed on Brahmin Kaladevala's head, and at the Plowing Festival when the rose-apple tree's shadow did not move; he bows a third time.

The king recalls bowing at the Buddha's birth after the Buddha's feet were placed on Brahmin Kaladevala's head and again at the Plowing Festival when a tree's shadow did not move.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14671-14764 confidence: high

The elder daughter offers powdered sandal wood and prays to be mother of a Buddha; the younger offers a golden necklet and prays it never part from her body until sainthood; the Master grants their prayers.

The elder princess prays to become mother of a Buddha and later becomes Queen Maya, mother of the Buddha.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14766-14861 confidence: high

Sakka remembers that nine of the ten boons are fulfilled and that the remaining boon is a goodly son; he approaches the Great Being in the Heaven of the Thirty-Three and instructs him to enter the human world through Phusati's womb.

Sakka instructs the Great Being to leave the Heaven of the Thirty-Three and be conceived in Phusati's womb; the Great Being descends and is reborn there.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14766-14861 confidence: medium

Sakka asks the consent of the Great Being and sixty thousand sons of gods destined to rebirth; the Great Being descends and is reborn in Phusati, while the gods are born in courtier families.

The sixty thousand sons of gods destined for rebirth are reborn in courtier families when the Great Being is reborn.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14863-14947 confidence: high

Phusati gives birth in Vessa Street; the Great Being is born free from impurity and open-eyed, immediately asks his mother for something to give, receives a purse of a thousand pieces, is said to have spoken at birth in three births, and is named Vessantara after the street.

The newborn is pure, open-eyed, speaks immediately, asks to give, and is linked to other births in which the Great Being spoke at birth.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3366-3459 confidence: medium

Makhadeva, from Brahma's heaven, looks down on his family, resolves to round it off, comes down to be conceived in the king's consort, and the prince is named Nemi-Kumara after soothsayers read his marks.

Makhadeva, already in Brahma's heaven, decides to round off his family, comes from there, and is conceived in the king's consort; the soothsayers confirm the prince's destined role.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7140-7234 confidence: medium

In olden time at Mithila in Videha, a just king named Angati ruled; his chief queen conceived Ruja, described as fair, gracious, meritorious, and one who had prayed for a hundred thousand ages, while the other sixteen thousand wives were barren.

Ruja is the king's dear daughter, conceived by the chief queen, described as possessing great merit and prayer over a hundred thousand ages, while all other sixteen thousand wives are barren.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18 / INDEX.; lines 18596-19054 confidence: medium

Entries include “Birth ceremonies,” “Birth fellows,” “Birth, miraculous,” “Buddha born with medicinal plant in hand,” and “Dream at conception of Buddha.”

The index explicitly lists miraculous birth, Buddha born with a medicinal plant in hand, and a dream at the conception of Buddha.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 229-348 confidence: high

Sama-Jataka contents summary: hunter couple become ascetics; wife conceives without human intercourse; parents are blinded by a snake; their son cares for them, is shot by a king, and is miraculously cured while the parents regain sight.

In the Sama summary, an ascetic wife becomes pregnant without human intercourse, bears a son, and that son attends upon his blinded parents.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 350-428 confidence: high

Kasiraja has sixteen thousand wives but no child; citizens assemble “as in the Kusa Jataka” and say the king has no son to keep up his line.

The king has no child, citizens call attention to the lack of an heir, and prayers for sons initiate the birth sequence.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 350-428 confidence: high

Through Candadevi's piety, Sakka's dwelling becomes hot; Sakka determines the cause and says he will give Candadevi a son, then looks for a suitable son and sees the Bodhisatta.

Sakka decides to give Candadevi a son, asks the Bodhisatta to enter her womb, and the child is born with auspicious marks.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 350-428 confidence: high

On the naming day, brahmans read the prince's marks and state that he possesses every mark of future good fortune, can rule all four continents, and has no visible danger.

The prince has auspicious marks, brahmans say he can rule all four continents, and his name is tied to rain at his birth.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTEE I / CHAPTER II / THE RACE OF MAHASAMMATA / II. 15; lines 4764-4918 confidence: medium

Amita bears Bhaddakaccana and Devadatta to Suppabuddha; Maya and Pajapati are Suddhodana's queens; the son of Suddhodana and Maya is called the Conqueror.

The Conqueror's parents, Suddhodana and Maya, are identified within the royal Sakya and Mahasammata lineage.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 5942-6089 confidence: medium

The king and thera Moggaliputta had been seen by holy ones; at the Second Council theras look into the future, see the downfall of the faith in that king’s time, and find Brahma Tissa in Brahma heaven.

Brahma Tissa, dwelling in Brahma heaven and near the end of that life, agrees to be reborn among humans in Moggali’s house to stop the downfall of the religion.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 6370-6513 confidence: medium

A forest dweller from Pataliputta loves the wood-nymph Kunti; she bears Tissa and Sumitta. Both brothers receive pabbajja from Mahavaruna and attain arahantship and six supernormal powers.

A forest dweller loves the wood-nymph Kunti, who bears Tissa and Sumitta; both sons later attain arahantship and six supernormal powers.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11383-11532 confidence: medium

Mahanaga fled to Rohana with his household and retinue; his pregnant wife bore a son in Yatthalaya-vihara, and he later ruled in Mahagama.

Mahanaga's pregnant wife bears a son in the Yatthalaya-vihara, and that son enters the Rohana succession.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11534-11660 confidence: high

The thera, gifted with six supernormal powers, foresees that the queen will have children and tells her to seek the sick samanera.

The sick samanera near death is persuaded to desire rebirth in the king's family, dies, and is immediately reborn in the queen's womb.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11534-11660 confidence: high

The pregnant queen longs for honey after feeding twelve thousand bhikkhus, for water that cleansed the sword used to cut off Elara's foremost warrior's head while standing on that head, and for unfaded lotus garlands from Anuradhapura.

The queen's extraordinary pregnancy longings are interpreted by soothsayers as foretelling a son who will defeat the Damilas, unite the kingdom, and make the doctrine shine.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11662-11776 confidence: high

The queen bears a noble son with all auspicious signs; on that day seven ships laden with gems arrive, attributed to the effect or power of his merit.

The prince is born with auspicious signs, and gem-laden ships plus a young elephant arrive on the day of birth by the power of his merit.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11778-11807 confidence: medium

"by works of merit come to such rebirth as they desire"

The closing reflection states that beings come to the rebirth they desire through works of merit.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book II. Chapter 3. / BOOK III. / Book III. Chapter 5. / Book III. Chapter 6.; lines 8144-8348 confidence: medium

The king asks about the Buddha's thirty-two marks, eighty subsidiary characteristics, golden color, golden skin, and halo, and about his parents lacking such features; Nagasena answers with the lotus that grows from mud and water without resembling them.

The Buddha's extraordinary marks, golden appearance, and halo are affirmed even though his parents lack them, and this is explained through the lotus analogy.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14477-14618 confidence: medium

A second cited saying states that while in Tusita heaven as a god, the Bodisat makes eight Great Investigations concerning the conditions of human rebirth and renunciation.

The Bodisat is described as investigating conditions before human rebirth, including time, place, family, mother, womb-period, birth month, and renunciation.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14477-14618 confidence: medium

A cited saying states that the Bodisat's parents, Bo tree, two chief disciples, son, and special attendant had long been destined.

The passage says that the Bodisat's parents, Bo tree, chief disciples, son, and special attendant were destined long ago.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) IV, 4, 47- OMNISCIENCE. / APPENDIX. / THE QUESTIONS OF I / ADDENDA ET CORRIGENDA.; lines 16161-16240 confidence: medium

The note invites comparison with Sir Thomas Brown's discussion of supposed conceptions without sexual connection in western writers, including the supposed generation of Merlin by Satan and Brown's conclusion that such devil generations are improbable.

The passage cites supposed cases of conception without sexual connection in western writers and specifically mentions the supposed generation of Merlin by Satan.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD.; lines 3737-3886 confidence: high

Sakka, king of the gods, repeats a request to Mahasena; Assagutta says only Mahasena can aid the faith by refuting King Milinda's heretical views and asks him to be reborn among men.

Mahasena is asked to be reborn among men because the Buddha's religion is endangered by Milinda's views, and he consents.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD.; lines 3737-3886 confidence: high

Mahasena passes from the world of the gods and is reborn in the womb of So;^uttara's wife; at conception, weapons blaze, tender grain ripens at once, and a great rain falls during drought.

At Mahasena's conception in a human womb, three strange wonders occur: weapons blaze, grain ripens instantly, and rain falls in drought.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE QUESTIONS / KING MI LIN DA. / BOOK IV. / Chapter 5.; lines 2536-2682 confidence: medium

Eight Brahmans, just after the birth of the Bodisat, observed the marks on his body, made known his future glory, marked him as one to be guarded, and are called his first teachers.

Just after the Bodisat's birth, Brahmans inspect bodily marks, announce his future glory, and identify him as one to be carefully guarded.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER XXII. / ANCIENT DEVOTION1 OF BHAISHAGYARAGA. / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 377 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 379; lines 16586-16657 confidence: medium

The body blazes for twelve thousand years, the fire is extinguished, and Sarvasattvapriyadarsana disappears and reappears by apparitional birth in king Vimaladatta's house under the same Tathagata's spiritual reign, sitting cross-legged.

Sarvasattvapriyadarsana reappears by apparitional birth in king Vimaladatta's house and immediately speaks to his parents.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VII. ANCIENT DEVOTION. 155 / VII. ANCIENT DEVOTION. 157 / VII. ANCIENT DEVOTION. 159 / ANCIENT DEVOTION.; lines 8125-8207 confidence: high

A great earthquake and a great, sublime lustre arise simultaneously; the Brahma-angels' aerial cars glitter, glow, and sparkle.

The passage links a great earthquake, pervasive light, and blazing horizons with the possibility that a Buddha has been born, and later praises the Lord as born a protector and teacher.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VIII. DESTINY OF THE FIVE HUNDRED MONKS. 1 93 / SADDHARMA-PUJVDARIKA. VIII. / VIII. DESTINY OF THE FIVE HUNDRED MONKS. 1 95 / VIII. DESTINY OF THE FIVE HUNDRED MONKS. 1 97; lines 9605-9680 confidence: medium

All beings in the Buddha-field are pure, spiritually living, apparitionally born, gold-coloured, marked by thirty-two signs, sustained by pleasure in the law and delight in knowledge, and free from womankind, punishment places, and dismal states.

The inhabitants of the Buddha-field are said to spring into existence by apparitional birth and possess exalted bodily attributes.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VIII. DESTINY OF THE FIVE HUNDRED MONKS. 19 1 / CHAPTER VIII. / VIII. DESTINY OF THE FIVE HUNDRED MONKS. 1 93 / SADDHARMA-PUJVDARIKA. VIII.; lines 9481-9519 confidence: medium

The Buddha-field is exempt from places of punishment and from womankind, and all beings there are born by apparitional birth.

The passage says the Buddha-field has no places of punishment and that all beings there are born by apparitional birth.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 11532-11661 confidence: medium

A future young man or woman who hears and trusts this chapter avoids the three states of misfortune, is reborn in Buddha-fields, hears the Sutra again, and appears by metamorphosis on a seven-precious lotus before the Tathagata.

A future hearer who trusts the chapter avoids hell, animal rebirth, and Yama's kingdom, and later appears by metamorphosis on a precious lotus before the Tathagata.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXIII. GADGADASVARA. 405 / CHAPTER XXIV. / XXIV. THE ALL-SIDED ONE. 407 / XXIV. THE ALL-SIDED ONE. 409; lines 17585-17649 confidence: medium

Adoration of Avalokitesvara is said to free one from infatuation and to bring a desired son or daughter to women seeking offspring; the children are described favorably and as having good roots.

Women desiring a son or a daughter are promised the desired child through adoring Avalokitesvara.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXIV. THE ALL-SIDED ONE. 411 / XXIV. THE ALL-SIDED ONE. 413 / XXIV. THE ALL-SIDED ONE. 415 / XXIV. THE ALL-SIDED ONE. 417; lines 17900-17945 confidence: high

In that realm there are no women and no sexual intercourse; the sons of Jina spring into existence by apparitional birth and sit in undefiled lotus cups.

The realm lacks women and sexual intercourse, while the sons of Jina arise by apparitional birth and sit in lotus cups.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KOKALIYASUTTA. 147 / KOKALIYASUTTA. 119 / KOKALIYASUTTA. 12! / NALAKASUTTA. 123; lines 12972-13053 confidence: high

Asita sees joyful Tidasa gods in bright clothes praising Inda and waving clothes; he asks why they rejoice so greatly, mentioning that even victory over the Asuras did not produce such rejoicing, and addresses the inhabitants of Mount Meru’s tops.

The gods rejoice because the Bodhisatta has been born in Lumbini for the good and blessing of the world of men.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE WORLD. 47 / THE WORLD. 49 / THE BUDDHA. 51 / THE BUDDHA. 53; lines 4724-4816 confidence: medium

A Buddha is rare and not born everywhere; the race where such a sage is born prospers; the arising of the awakened, teaching of the True Law, church peace, and devotion of the peaceful are called happy.

A Buddha is described as rare and not born everywhere; where such a sage is born, that race prospers, and the arising of the awakened is called happy.
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islamic

The Koran (Al-Qur'an) 19. Entitled, Mary; annunciation, palm-tree birth, and infant speech confidence: high

Mary withdraws eastward behind a veil, Gabriel appears as a perfect man, and the holy son is announced as a sign and mercy despite her untouched condition.

Gabriel appears to Mary in human form and announces that she will receive a holy son by divine decree.
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The Koran (Al-Qur'an) 19. Entitled, Mary; annunciation, palm-tree birth, and infant speech confidence: medium

Mary withdraws eastward behind a veil, Gabriel appears as a perfect man, and the holy son is announced as a sign and mercy despite her untouched condition.

The announcement calls the child a sign and mercy, and the passage closes by naming him Jesus, the son of Mary.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 confidence: high

The wife of Imran vows the child in her womb to God's service; after giving birth to a female, she names her Mary and commends Mary and her issue to protection against Satan.

The wife of Imran dedicates what is in her womb to God's service and asks God to accept it.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 confidence: medium

Sale's note identifies Imran's wife as Hannah or Ann, says she was aged and barren, desired a child after seeing a bird feed its young, prayed for a child, and promised to consecrate it to temple service; the child proved to be a daughter.

Sale's note says Hannah or Ann was aged and barren, desired a child, begged God for one, and promised to consecrate it to temple service.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 confidence: medium

The wife of Imran vows the child in her womb to God's service; after giving birth to a female, she names her Mary and commends Mary and her issue to protection against Satan.

Mary is born after the vow, but the note states a female could not minister in the temple as a male could.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 confidence: medium

Sale's note says a tradition holds that every person is touched by the devil at birth except Mary and her son, because God placed a veil between them and the evil spirit; this is linked to their freedom from sin and Hannah's recommendation of them to God's protection.

A note reports that Mary and her son alone were shielded by a divine veil from the devil's touch at birth and therefore not guilty of sin.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 confidence: medium

The wife of Imran vows what is in her womb to God's service, gives birth to a female, names her Mary, and commends Mary and her issue to God's protection against Satan driven away with stones.

The note says Hannah or Ann was aged and barren, asked God for a child after seeing a bird with young, and then bore Mary, who is treated as specially dedicated and protected.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 confidence: high

The wife of Imran vows what is in her womb to God's service, gives birth to a female, names her Mary, and commends Mary and her issue to God's protection against Satan driven away with stones.

Mary and her issue are commended to God's protection against Satan, and the note reports a tradition that Mary and her son were shielded by a veil from the devil's birth-touch.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10989-11080 confidence: high

Mary asks how she can have a son since no man has touched her; the angel says God creates what he pleases and decrees a thing by saying, Be, and it is.

Mary asks how she can have a son when no man has touched her, and the angel answers that God creates by saying, Be, and it is.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10989-11080 confidence: high

Angels announce to Mary that she will bear the Word from God, named Christ Jesus son of Mary, honorable in this world and the next, near to God, speaking in the cradle and as an adult, and righteous.

Mary asks how she can have a son since no man has touched her, and the angel replies that God creates what he pleases by decree.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11082-11146 confidence: medium

A cited Muslim writer tells stories of Jesus speaking in Mary's womb or soon after birth to Joseph, saying God brought him from the darkness of the womb to the light of the world and that he would call Israel to obedience.

The newborn Jesus announces divine agency in his birth and future mission to Israel.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11082-11146 confidence: medium

A cited Muslim writer tells stories of Jesus speaking in the womb and soon after birth; the child tells Joseph that God brought him from the darkness of the womb to the light of the world and that he will invite Israel to obedience to God.

The child speaks at the time of birth and describes being brought from womb-darkness into the world's light for a divine mission.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11221-11295 confidence: medium

“the likeness of Jesus ... is as the likeness of Adam; he created him out of the dust, and then said unto him, Be; and he was.”

Adam is created from dust by God's command “Be,” and Jesus is likened to Adam with respect to divine creative power.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11221-11295 confidence: medium

Jesus is likened to Adam; Adam is created “out of the dust” and by the command “Be.”

Jesus is likened to Adam, who is created from dust when God commands “Be”; the note calls the likeness miraculous production by God’s immediate power.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13465-13556 confidence: medium

Jesus son of Mary is God's apostle, his Word conveyed into Mary, and a spirit from him; the text says not to say 'three Gods' and states that God is one and has no son.

Jesus son of Mary is described as God's Word conveyed into Mary and as a spirit proceeding from God.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16186-16261 confidence: medium

The Thamudites ask Saleh for a miracle; after idols fail to answer, Jonda proposes that Saleh make a pregnant she-camel come from a rock, and Saleh's prayer is answered with the rock producing the camel and young.

In response to Saleh's prayer, a rock behaves as if in labour and produces a pregnant she-camel, which immediately brings forth a young one.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 confidence: high

Messengers come to Abraham with peace and good tidings; he brings a roasted calf; they do not touch the meat, causing fear, and say they are sent to Lot's people.

The same messengers who visit Abraham announce the birth of Isaac and are also sent concerning Lot's people and their punishment.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 confidence: high

Sarah laughs and is promised Isaac and then Jacob; she questions bearing a son in old age; the angels invoke God's command and bless the family of the house.

Sarah is promised Isaac despite saying that she is old and Abraham is advanced in years.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 confidence: high

Messengers come to Abraham with good tidings, exchange peace with him, and Abraham brings a roasted calf.

The messengers bring good tidings to Abraham and Sarah about Isaac and Jacob while also being sent to the people of Lot for judgment.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 confidence: high

Sarah stands by, laughs, and is promised Isaac and then Jacob; she objects that she and Abraham are old, and the angels invoke God's command and blessings on the family of the house.

Sarah questions bearing a son because she is old and Abraham is advanced in years, but the angels affirm the promise as the command of God.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21590-21683 confidence: high

Abraham's guests enter and say peace; Abraham says he fears them; they tell him not to fear and promise a wise son, which Abraham questions because of old age.

Abraham receives a promise of a wise son after saying that old age has overtaken him.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21590-21683 confidence: medium

Abraham's guests enter, greet him with peace, tell him not to fear, promise a wise son, and answer his concern that old age has overtaken him.

Abraham is promised a wise son after saying that old age has overtaken him.
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The Koran (Al-Qur'an) CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33035-33129 confidence: medium

Notes identify Jesus's miraculous birth without a father and describe the Muslim expectation that Jesus descends before the resurrection with a lance to kill Antichrist.

A note glosses Jesus as an instance of divine power by miraculous birth and says God produced Jesus without a father.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: high

Mary withdraws from her family to an eastern place, takes a veil, and Gabriel is sent to her, appearing as a perfect man; she seeks refuge in the merciful God.

Gabriel tells Mary she will have a holy son though she says no man has touched her; the event is described as decreed, a sign, and a mercy.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: medium

Mary conceives, retires to a distant place, experiences childbirth pains near a palm-tree, wishes she had died and been forgotten, and is told from beneath her not to grieve because God has provided a rivulet beneath her.

Mary experiences childbirth pains near a palm-tree and is told that God has provided a rivulet beneath her.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: high

Zacharias secretly invokes his Lord, describes weakness and white hair, says his wife is barren, fears his nephews as successors, and asks for a successor from his own body who may inherit from him and the family of Jacob.

Zacharias asks for a bodily successor though his wife is barren and he is aged; the angel announces John and says the matter is easy for the Lord.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: high

Mary retires from her family to a place toward the east, takes a veil to conceal herself, and Gabriel is sent to her, appearing in the shape of a perfect man.

Mary withdraws and veils herself; Gabriel appears in human form and announces a holy son despite Mary's statement that no man has touched her.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: high

Mary asks how she can have a son when no man has touched her and she is no harlot; Gabriel replies that this is easy for the Lord and that the child will be a sign to men and a mercy from God, by decree.

Gabriel says Mary's child will be ordained as a sign unto men and a mercy from God, and that the event is decreed.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: high

Mary conceives, withdraws to a distant place with the child in her womb, and the pains of childbirth come upon her near the trunk of a palm-tree; she wishes she had died before this and been forgotten.

Mary withdraws to a distant place, experiences childbirth near a palm-tree, and is told that God has provided a rivulet beneath her.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23960-24044 confidence: high

A note says Mary went out of the city by night to a mountain to conceal delivery and that a withered palm trunk miraculously supplied fruit in winter.

Mary’s concealed delivery is accompanied by a palm-tree that supplies ripe dates and by instruction to eat and drink.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23960-24044 confidence: high

Note q says the angel appeared like a full-grown but beardless youth, with explanations for that form.

The notes describe Gabriel’s role in conception, Mary’s secluded delivery, and the palm tree miraculously providing fruit.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 confidence: medium

A note says Jesus' first words were placed in his mouth to prevent the idea that his early speech implied divine nature or a right to worship.

The note says Jesus spoke soon after birth and explains the doctrinal purpose of those first words.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 confidence: medium

Translator's notes discuss the Virgin Mary, Aaron, and state that the first words put into the mouth of Jesus were to prevent the idea that miraculous speech after birth implied divine nature or a right to worship.

The notes state that Jesus miraculously spoke soon after birth and that the words were put in his mouth to address claims about divine nature and worship.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25309-25406 confidence: high

The woman who preserved her virginity has God's spirit breathed into her, and she and her son are ordained as a sign; the note identifies her as the Virgin Mary.

The woman who preserved her virginity receives God's spirit, and she and her son are made a sign to all creatures.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25309-25406 confidence: high

Zacharias prays not to be left childless; God gives him John, renders his wife fit to bear a child, and describes the household as active in good works, love, fear, and humility.

Zacharias asks not to be left childless, receives John, and his wife is rendered fit for bearing a child.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25309-25406 confidence: high

The woman who preserved her virginity receives God's spirit; she and her son are made a sign to all creatures. The note identifies her as the Virgin Mary.

The woman who preserved her virginity receives God's spirit, and she and her son are ordained as a sign to all creatures.
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The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31729-31833 confidence: medium

God creates people of one man, forms his wife from him, bestows four pairs of cattle, and forms humans in mothers' wombs by gradual formations within three veils of darkness.

God forms humans in mothers' wombs by gradual formations within three veils of darkness.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LI. / ENTITLED, THE DISPERSING; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34340-34446 confidence: high

Abraham's honored guests enter and say peace; he brings a fatted calf; they do not touch it; he fears them; they say not to fear and promise a wise youth.

Unknown honored guests identified as angels or messengers reassure Abraham and promise a wise youth; Abraham's wife says she is old and barren.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVI. / ENTITLED, PROHIBITION; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36439-36508 confidence: medium

Mary daughter of Imran preserved chastity; God breathed of his spirit into her womb; she believed in God's words and scriptures and was devout and obedient.

Mary preserves chastity and receives God's spirit breathed into her womb.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVI. / ENTITLED, PROHIBITION; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36439-36508 confidence: medium

Mary daughter of Imran preserved her chastity, God breathed of his spirit into her womb, and she believed in her Lord's words and scriptures and was devout and obedient.

Mary is described as preserving chastity and as having God's spirit breathed into her womb.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26003-26068 confidence: medium

The son of Mary and his mother are appointed as a sign and placed in an elevated, quiet, secure abode watered by running springs.

The son of Mary and his mother are appointed as a sign and given a secure elevated abode with running springs; the note suggests a tradition of Mary's withdrawal to a hill for delivery.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: high

Gabriel appears to Zacharias, appears to the Virgin Mary, and causes Mary to conceive.

Gabriel appears to the Virgin Mary and causes her to conceive.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: high

Gabriel reveals the Koran to Mohammed, assists Moslems at Bedr, appears to Zacharias, Mohammed, and the Virgin Mary, causes Mary to conceive, and is linked with dust from his horse's feet animating the golden calf.

Gabriel appears to the Virgin Mary and causes her to conceive.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39848-39924 confidence: medium

Index entries state that infidels will appear at the last day and drink boiling water; Isaac is promised and born; iron is useful, and some iron utensils were brought by Adam from paradise.

Isaac is indexed as promised and born.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39848-39924 confidence: medium

"Isaac promised ... his birth"

Isaac is listed as promised, and his birth is noted.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 confidence: high

Jesus is promised to Mary, miraculously born, compared to Adam, speaks in infancy, performs miracles, is rejected, escapes the plotted death or crucifixion, is not God but an apostle and Word of God, and will descend before resurrection.

Jesus is described as promised to Mary, miraculously born, and speaking in the womb or cradle.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 confidence: high

Jesus is promised to Mary, miraculously born, compared to Adam, speaks in womb and cradle, performs miracles including animating a clay bird, raising three persons, and causing heavenly provisions to descend; he is rejected, not really crucified, an apostle and Word of God, and will descend before the resurrection to kill Antichrist.

Jesus is listed as promised to Mary, miraculously born, and speaking in the womb and cradle.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 confidence: high

Zacharias prays for a son, is promised John, and educates the Virgin Mary.

Zacharias prays for a son and is promised John.
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The Koran (Al-Qur'an) LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION / TO THE READER.; lines 717-755 confidence: low

The Gospel of Barnabas is described as a complete history of Jesus Christ from birth to ascension, containing many circumstances from the four Gospels but altered to favor the Mohammedan system.

The Gospel of Barnabas is said to contain a complete history of Jesus Christ from birth to ascension.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 confidence: medium

God knows unseen and seen, made created things good, began man from clay, ordained progeny from germs of life and sorry water, shaped him, breathed His Spirit into him, and gave hearing, sight, and hearts.

The passage describes creation of man from clay and progeny from water, then shaping and divine breath.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 confidence: medium

God makes creation good, begins man from clay, ordains progeny from germs of life and water, shapes him, breathes his Spirit into him, and gives hearing, seeing, and hearts.

The passage describes human creation from clay and water or life-germs, followed by divine shaping, breathing of Spirit, and granting faculties.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12770-12897 confidence: medium

Abraham's wife laughs; Isaac and then Jacob are announced to her; she wonders how she can bear a son when she and Abraham are old.

Abraham's wife is told she will bear Isaac despite her and Abraham's old age, and she calls it a marvellous thing.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12770-12897 confidence: high

Abraham's wife stands by and laughs; Isaac is announced to her, and Jacob after Isaac.

Abraham's wife is told of Isaac and Jacob and questions bearing a son when she and her husband are old.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14115-14251 confidence: high

Pharaoh exalts himself, divides his people, brings one portion low, kills their male children, and lets females live.

Moses is endangered under a policy of killing male children, launched on the sea by divine instruction, taken up by Pharaoh's family, spared, and later restored to his mother.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17182-17320 confidence: medium

God creates from a single person and brings forth his wife; after pregnancy they pray for a perfect child, receive one, and join partners with God.

People are described as created from a single person, with a wife brought forth from him, followed by pregnancy, prayer, and the birth of a perfect child.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20138-20273 confidence: low

Note 56 says the original has 'Baptism of God' and may mean Islam generally, circumcision, or true new birth.

The note interprets 'Baptism of God' as Islam generally or circumcision and suggests it may imply true new birth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 confidence: high

Zacharias prays for good descendants, and angels announce John to him as a verifier of the word from God, great, chaste, a prophet, and one of the just; Zacharias asks how he can have a son in old age with a barren wife.

Zacharias receives an angelic announcement of John despite old age and his wife's barrenness, with a token confirming the announcement.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 confidence: high

An angel announces to Mary the Word from God, named Messiah Jesus son of Mary, illustrious in this world and the next, near to God, and able to speak to people in the cradle and when grown.

Mary is told she will have Messiah Jesus son of Mary; she asks how this can be when no man has touched her, and the answer attributes creation to God's decree.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: high

According to a tradition cited in the note, every newborn is touched by Satan except Mary and her Son, between whom and Satan God placed a veil.

The passage reports that Satan touches every newborn except Mary and her Son, with God interposing a veil.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: medium

The note cites apocryphal traditions saying Mary was visited daily by angels and received food from an angel’s hand.

The cited traditions describe Mary as visited daily by angels and nourished by food from an angel’s hand.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: high

A tradition says every newborn child is touched by Satan except Mary and her Son, between whom and Satan God interposed a veil; the note says this may imply Mary's immaculate conception.

Every newborn is said to be touched by Satan except Mary and her Son, between whom and Satan God interposed a veil.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: high

The note explains the similitude or analogy of Jesus and Adam as meaning that neither had a human father.

The note explains the analogy of Jesus and Adam by saying neither had a human father.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23061-23195 confidence: medium

The People of the Book are warned not to overstep bounds; Jesus son of Mary is called an apostle, God’s Word conveyed into Mary, and a Spirit from God; the statement “Three” is rejected and God is declared one without a son.

Jesus is called God’s Word conveyed into Mary and a Spirit proceeding from God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24837-24971 confidence: high

Mary daughter of Imran kept her maidenhood; God breathed of His spirit into her womb; she believed in the words and scriptures of her Lord and was devout.

Mary is described as preserving her maidenhood and as the one into whose womb God breathed of His spirit.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 confidence: high

Abraham fears the guests; they tell him not to fear and announce a wise son. His wife cries out, strikes her face, and says she is old and barren; the guests say this is what the Lord says.

A wise son is announced to Abraham after his wife identifies herself as old and barren.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 confidence: high

The guests tell Abraham not to fear and announce a wise son; his wife cries out, smites her face, and says she is old and barren; they answer that the Lord has said so.

Guests announce a wise son to Abraham, and his wife objects that she is old and barren.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 confidence: medium

Abraham’s guests greet him with peace, announce a sage son despite his old age, and say they are sent to sinful people while rescuing Lot’s family except his wife, who will linger.

The guests announce to Abraham a sage son after Abraham notes that old age has come upon him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Zachariah prays secretly, says his bones are weak, his hair is hoary, his wife is barren, and asks for a successor and heir pleasing to the Lord.

Zachariah is aged, his wife is barren, and a son named John is nevertheless announced as easy for the Lord.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Mary withdraws eastward, takes a veil, and encounters the sent spirit in the form of a perfect man; the messenger announces a holy son, and Mary says no man has touched her and she is not unchaste.

Mary withdraws and is visited by a spirit in the form of a perfect man, who announces a holy son.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Mary withdraws eastward, takes a veil, and encounters the sent spirit in the form of a perfect man; the messenger announces a holy son, and Mary says no man has touched her and she is not unchaste.

Mary says no man has touched her and that she is not unchaste; the messenger says the holy son is decreed as a sign to mankind and a mercy.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Mary conceives and retires; birth pangs come by a palm-tree. A voice tells her not to grieve, points to a streamlet at her feet, tells her to shake the palm for dates, and instructs her to observe silence.

During Mary's birth pangs beside the palm-tree, she is told of a streamlet at her feet and instructed to shake the tree for fresh dates.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: medium

Mary conceives and retires; birth pangs come by a palm-tree. A voice tells her not to grieve, points to a streamlet at her feet, tells her to shake the palm for dates, and instructs her to observe silence.

Mary is instructed to say she has vowed abstinence to the God of Mercy and will speak to no one that day.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Zachariah calls privately to his Lord, speaks of old age and his barren wife, and asks for a successor who will inherit from him and the family of Jacob.

Zachariah and his barren wife are promised a son, John, despite old age and barrenness, and the Lord declares the event easy.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Mary goes apart eastward from her family, takes a veil, and the spirit is sent to her in the form of a perfect man.

The spirit appears to Mary as a messenger and announces a holy son; Mary states that no man has touched her and that she is not unchaste, and the birth is declared decreed by the Lord.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7860-8026 confidence: medium

God tells the angels He is about to make man of clay and that, after forming him and breathing His spirit into him, they should fall down before him.

God says He will make man from clay, form him, and breathe His spirit into him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: high

The woman who kept her maidenhood receives God’s spirit, and she and her son are made a sign to all creatures.

The woman who kept her maidenhood receives God’s spirit, and she and her son are made a sign to all creatures.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: high

Zacharias asks not to be left childless; God hears him, gives him John, and makes his wife fit for child-bearing; they are described as calling with love and fear and humbling themselves.

Zacharias prays not to be left childless; God gives him John and makes his wife fit for child-bearing.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: high

The maiden who kept her maidenhood receives divine breath of spirit, and she and her son are made a sign to all creatures.

The maiden who kept her maidenhood receives divine breath of spirit, and she and her son are made a sign to all creatures.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4900-4946 confidence: medium

A prophetic saying states that if one of the faithful desires issue in paradise, it will be conceived, born, and grown up within an hour.

A cited saying states that desired offspring in paradise are conceived, born, and grown within an hour.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5225-5280 confidence: medium

The passage reports Jewish claims that some patriarchs, prophets, holy men, and Adam were born circumcised or without a foreskin, and says Mohammedans affirm the same of Mohammed.

The passage reports claims that Adam, several patriarchs or prophets, some holy men, and Mohammed were born circumcised or without a foreskin.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5225-5280 confidence: medium

The passage reports Jewish claims that several patriarchs, prophets, holy men, and Adam were born circumcised or without a foreskin, and says Mohammedans affirm the same of their prophet.

The passage reports claims that Adam, several patriarchs, prophets, holy men, and the Muslim prophet were born circumcised or without a foreskin.
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malay

Malay Magic BIRTH CEREMONIES / BIRTH TABOOS / BIRTH CEREMONIES / SPECIAL MEDICINES; lines 19263-19304 confidence: medium

A poultice is applied to the patient's forehead after early bathing during the forty-four days of retirement; it is made of tahi babi, jintan hitam, garlic, and vinegar.

The passage describes a forty-four-day retirement for the patient, medicines given until purification, and a concluding day on which the roasting-place is removed and the house is ritually washed and cleaned.
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Malay Magic BIRTH CEREMONIES / COMPRESSING THE HEAD / BIRTH CEREMONIES / ROCKING THE CRADLE; lines 18880-18917 confidence: medium

A leaf-and-bark funnel-shaped bouquet is suspended above the child’s cot; a spice-block is put inside it, and a cutlass blade, coconut scraper, and basket-work pot stand are placed beneath.

The passage is a birth-ceremony cradle rite centered on preparing the child’s cot, protecting the child, fumigating the child, and calling the child’s soul.
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Malay Magic BIRTH CEREMONIES / ENGAGING A MIDWIFE / BIRTH CEREMONIES / PURIFICATION AFTER BIRTH; lines 18672-18726 confidence: medium

The newborn is laid on a mat and formally adopted by the father, who “breathes into the child’s ear” a Muhammadan prayer or formula called bang for a boy and kamat for a girl.

The passage describes the infant being received after birth through the father’s prayer or formula spoken at the ear, and the footnote describes this as receiving children into the world in religious form.
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Malay Magic BIRTH CEREMONIES / ENGAGING A MIDWIFE / BIRTH CEREMONIES / PURIFICATION AFTER BIRTH; lines 18672-18726 confidence: medium

The passage lists leaves of lengkuas, halict, kunyit frits, kunyit, pandan bau, areca-palm blossom, and dried pisang k'lat leaves, and says the procedure is repeated morning and evening.

The passage appears under purification after birth and lists plants used in a repeated morning and evening procedure.
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Malay Magic BIRTH CEREMONIES / INFRINGEMENT OF TABOOS / BIRTH CEREMONIES / PRECAUTIONS AGAINST DEMONS; lines 19434-19469 confidence: medium

“Dividing the house” is an important birth taboo in Selangor; non-observance is averted by sembor ayer, in which a family member ejects a mouthful of water onto the small of the culprit’s back.

The passage explicitly calls “Dividing the house” a birth taboo and describes a water-ejection ceremony to avert the penalty of non-observance.
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Malay Magic BIRTH CEREMONIES / NAMING THE CHILD / BIRTH CEREMONIES / ROASTING THE MOTHER; lines 19081-19128 confidence: medium

“recline upon this couch two or three times” daily and remain “for an hour or two.”

The passage presents heating the mother after birth as a customary birth ceremony involving a couch and heated stone.
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Malay Magic BIRTH CEREMONIES / NAMING THE CHILD / BIRTH CEREMONIES / ROASTING THE MOTHER; lines 19081-19128 confidence: medium

The custom continues for “the whole of the forty-four days of uncleanness.”

The passage connects the forty-four days of uncleanness with birth taboos governing food and fire-related actions.
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Malay Magic BIRTH CEREMONIES / PURIFICATION AFTER BIRTH / BIRTH CEREMONIES / COMPRESSING THE HEAD; lines 18773-18814 confidence: medium

If a child's head is considered too long, a tight yam-leaf cap made of seven calladium leaf thicknesses is used to compress it; the fitter speaks a shortening formula for a boy or girl.

The passage is within birth ceremonies and includes ritual formulae, 'Bismillah', prescribed objects, and repeated actions applied to the newborn.
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Malay Magic BIRTH CEREMONIES / ROASTING THE MOTHER / BIRTH CEREMONIES / BIRTH TABOOS; lines 19184-19217 confidence: high

Selema is Umat’s first wife and has not previously borne children; no hair of her husband may be trimmed until her days are accomplished.

The passage presents multiple restrictions placed on Umat, the husband, during Selema’s childbearing period, with consequences said to affect Selema.
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Malay Magic BIRTH TABOOS / BIRTH CEREMONIES / SPECIAL MEDICINES / BIRTH CEREMONIES; lines 19307-19348 confidence: medium

In the birth ceremony, the floor is smeared with rice-cosmetic as in the bathing ceremony; a caught and washed fowl is forced to scratch it; the cosmetic is removed with lime-juice, and the hearth-fire is changed.

The passage describes a birth-centered ceremony with floor preparation, animal scratching, lime-juice removal, and a changed hearth-fire.
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Malay Magic BIRTH TABOOS / BIRTH CEREMONIES / SPECIAL MEDICINES / BIRTH CEREMONIES; lines 19307-19348 confidence: low

The passage introduces Malay customs, injunctions, and taboos centered on birth; before the child is born, the father must be unusually circumspect, though the excerpt ends before completing the stated consequence.

The passage introduces birth taboos and states that the father must be unusually circumspect before the child's birth.
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Malay Magic BIRTH-SPIRITS / BIRTH CEREMONIES / ENGAGING A MIDWIFE / BIRTH CEREMONIES; lines 18606-18669 confidence: medium

Under the raised house floor beneath the selected spot are fastened prickly pandanus leaves, acid egg-plant, and a lekar jantan rattan cooking-pot stand.

The passage describes ritual objects arranged under and above the birth area to protect the newborn from an evil spirit.
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Malay Magic BIRTH-SPIRITS / BIRTH CEREMONIES / ENGAGING A MIDWIFE / BIRTH CEREMONIES; lines 18606-18669 confidence: medium

The next process is purification of mother and child by bathing both in warm water not hot enough to scald the skin.

Mother and child are purified by bathing in warm water after the preparation of the infant's tray.
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Malay Magic BIRTH-SPIRITS / BIRTH-SPIRITS / BIRTH CEREMONIES / ENGAGING A MIDWIFE; lines 18558-18603 confidence: medium

The Bidan receives the cherana, charms its contents, inverts it, pours the contents onto the floor, reads omens from the way they fall, and then chews betel-leaf.

The passage presents childbirth as prepared through omen-taking, horoscope divination, selection of a lucky birth place, and ritual objects used by a midwife.
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Malay Magic CHAP. II / SUPERNATURAL BIRTHS / CREATION OF MAN / ANOTHER ACCOUNT; lines 1214-1342 confidence: high

God summons Gabriel to mould the image of Adam. Gabriel takes the lump that was the Earth’s Heart, mixes it with water to soften it and fire to harden it, makes the image, and obtains life from God to put into it. The text notes that breaking of the first image and making of the second are omitted.

Adam is formed from the Earth’s Heart, adjusted with water and fire, and receives life from God; a footnoted variant also describes a clay figure animated by the Spirit of Life.
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Malay Magic CHAP. II / SUPERNATURAL BIRTHS / CREATION OF MAN / ANOTHER ACCOUNT; lines 1214-1342 confidence: medium

The passage says Eve is created and her first-born is born during thick darkness; Adam removes his turban and beats the child with it to dispel the evil influences, badi, attending the birth.

The first-born child’s birth is accompanied by darkness and badi, and Adam uses his turban to dispel the influences.
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Malay Magic CHAPTER II / CHAP. II / SUPERNATURAL BIRTHS / CREATION OF MAN; lines 1069-1211 confidence: medium

A child is found sitting amid cloud-like foam; the white Semang carries her home; a childless couple adopts her, feasts the villagers, calls her the daughter of the river, and declares her heir.

A child is found seated in cloud-like foam, called the daughter of the river, adopted by a childless couple, and associated with later prosperity.
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Malay Magic COMPRESSING THE HEAD / BIRTH CEREMONIES / ROCKING THE CRADLE / BIRTH CEREMONIES; lines 18920-18962 confidence: medium

The child should be bathed with cold water every four hours to keep cool; the passage contrasts this Selangor practice with a Malacca practice of bathing the child rarely, and says the Selangor practice prevents sore mouth.

The child is repeatedly bathed with cold water to remain cool and to prevent sore mouth, and the bath water is supplied with named and material additions.
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Malay Magic COMPRESSING THE HEAD / BIRTH CEREMONIES / ROCKING THE CRADLE / BIRTH CEREMONIES; lines 18920-18962 confidence: low

After bathing, the Bidan should perform the ceremony called sembor sirih; the supplied passage breaks off before describing the ceremony fully.

After the child's bathing, the Bidan is to perform a named ceremony, sembor sirih.
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Malay Magic CULTIVATION OF RICE / SOWING / PLANTING / REAPING; lines 12556-12664 confidence: medium

The Soul is wrapped in white cloth, tied with terap bark, shaped like a little child in swaddling clothes, put in a small basket; the mother-seed is put in another basket, both are fumigated with benzoin, taken home, and placed in the kepuk rice receptacle.

The Soul of the Rice is wrapped in white cloth and shaped like a little child in swaddling clothes before being stored.
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Malay Magic ENGAGING A MIDWIFE / BIRTH CEREMONIES / PURIFICATION AFTER BIRTH / BIRTH CEREMONIES; lines 18729-18770 confidence: high

The ceremony of marking the forehead is said to keep the child from starting, straining, convulsions, and evil spirits.

The passage presents a birth ceremony in which the child and mother are marked to protect the child from bodily danger and evil spirits.
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Malay Magic ENGAGING A MIDWIFE / BIRTH CEREMONIES / PURIFICATION AFTER BIRTH / BIRTH CEREMONIES; lines 18729-18770 confidence: medium

After the charm is repeated, the finger is dipped in the mixture and the child’s forehead is marked: a bench-mark-like sign for a boy and a plain cross for a girl, with daubs on the nose, cheeks, chin, and shoulders.

The child’s forehead mark differs by sex, and a girl receives an additional eyebrow-shaving and curve-marking procedure.
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Malay Magic INFRINGEMENT OF TABOOS / BIRTH CEREMONIES / PRECAUTIONS AGAINST DEMONS / ADOLESCENCE; lines 19472-19515 confidence: medium

The rattan binding of the orthodox Malay-pattern spoon will unwind itself and entangle an assailant in real danger.

The passage describes a woman with child or birth-related subject protected through spoon, rattan binding, massage, and charms.
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Malay Magic NAMING THE CHILD / BIRTH CEREMONIES / ROASTING THE MOTHER / BIRTH CEREMONIES; lines 19131-19181 confidence: medium

“The pantang ber-anak, or birth-taboos, hem a husband in almost as rigidly as they do his wife,” and Umat fears that breach of a law might cost Selema her life.

The cited Pahang description says the birth-taboos confine the husband almost as rigidly as the wife and that breach might endanger Selema’s life.
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Malay Magic NAMING THE CHILD / BIRTH CEREMONIES / ROASTING THE MOTHER / BIRTH CEREMONIES; lines 19131-19181 confidence: medium

The passage lists restricted foods in the birth-ceremony context, including poisonous-spined fish and fresh-water fish, irritating foods, foods associated with faintness or swooning, sugar except coconut sugar, coconuts, and chillies.

The passage lists multiple categories of foods restricted in the birth-ceremony context.
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Malay Magic PONTIANAK AND PENANGGALAN / BIRTH-SPIRITS / BIRTH-SPIRITS / BIRTH CEREMONIES; lines 18472-18555 confidence: medium

In or about the seventh month of pregnancy, a Bidan, glossed as a sage femme, is engaged in a ceremony called menempah.

The passage describes a pregnancy-stage ceremony in which a Bidan is formally engaged with a cherana containing specified offerings.
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Malay Magic PONTIANAK AND PENANGGALAN / BIRTH-SPIRITS / BIRTH-SPIRITS / BIRTH CEREMONIES; lines 18472-18555 confidence: medium

The note says seven Bidans were formerly requisitioned at a Raja's child's birth, nine are mentioned in Malay romances, seven may relate to the Malay sevenfold soul theory, Bidans bore the title Dato' or Toh Bidan, and a responsible Bidan could be killed if the Raja's child died.

The footnote reports seven Bidans at a Raja's child's birth, mentions nine in Malay romances, and tentatively links seven to a sevenfold soul theory.
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Malay Magic PURIFICATION AFTER BIRTH / BIRTH CEREMONIES / COMPRESSING THE HEAD / BIRTH CEREMONIES; lines 18817-18877 confidence: medium

The infant is fed from a few hours old until three months with rice boiled on the fire, broken with a coconut-shell spoon, mixed with sugar, and put into woven coconut-leaf receptacles.

The passage is explicitly a birth-ceremony passage and describes prescribed acts around feeding, nursing, bathing, fumigating, and placing the child in a cot.
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Malay Magic RAINBOWS AND SUNSET / CHAPTER II / CHAP. II / SUPERNATURAL BIRTHS; lines 971-1066 confidence: high

A betong bamboo clump is described as gold-colored with silver-like leaves; nearby trees bend toward it, it resembles a state umbrella, and cut branches are immediately replaced by new growth.

A female form later called a princess is found inside an extraordinary bamboo clump after the king cuts it and the Dewatas’ decree enables him to perceive her.
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Malay Magic RAINBOWS AND SUNSET / CHAPTER II / CHAP. II / SUPERNATURAL BIRTHS; lines 971-1066 confidence: high

The Perak River overflows annually; soon after Nakhodah Kasim marries the white Semang, an unprecedented flood brings foam that gathers around the bathing-house piles in a mass the size of an elephant.

An unprecedented flood produces a large mass of foam, and a woman uncovers a female infant inside it.
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Malay Magic RITUAL OF THE CEREMONY / VEGETA TION CHARMS / TAKING THE RICE-CHILD / BRINGING HOME THE RICE-CHILD; lines 13516-13638 confidence: medium

After the third reply, the wife throws saffron-rice over the Pawang and recites lines ending that the arriving one is a child of hers.

The Rice-child is welcomed as a child, laid on a sleeping-mat with pillows, and placed under taboos stated to resemble those after the birth of a real child.
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Malay Magic ROASTING THE MOTHER / BIRTH CEREMONIES / BIRTH TABOOS / BIRTH CEREMONIES; lines 19220-19260 confidence: medium

Selema restrains her speech during pregnancy and avoids disparaging man or beast so disliked qualities will not be reproduced in the child.

The passage presents maternal speech and sleep restrictions as influencing the child’s qualities and protection from evil spirits.
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Malay Magic ROASTING THE MOTHER / BIRTH CEREMONIES / BIRTH TABOOS / BIRTH CEREMONIES; lines 19220-19260 confidence: medium

The postpartum medicine sambaran bara consists of ash of burnt coconut shell, black pepper, garlic, and vinegar, and is drunk for three consecutive mornings.

The mother after confinement receives specified potions, bandaging, and cosmetics in repeated three-day periods.
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Malay Magic ROASTING THE MOTHER / BIRTH CEREMONIES / BIRTH TABOOS / BIRTH CEREMONIES; lines 19220-19260 confidence: medium

Although tired and ill, Selema avoids lying on her mat in the daytime because if she slept her child would fall prey to evil spirits.

The passage says the child would fall prey to evil spirits if the mother slept during the daytime before childbirth.
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Malay Magic ROCKING THE CRADLE / BIRTH CEREMONIES / NAMING THE CHILD / BIRTH CEREMONIES; lines 19009-19078 confidence: medium

A vow may be made at a child’s birth to give a feast at the tonsure of the child’s hair before marriage, provided the child grows up safely.

The passage describes a vow made at birth to give a feast at the child’s future tonsure if the child grows up safely.
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Malay Magic ROCKING THE CRADLE / BIRTH CEREMONIES / NAMING THE CHILD / BIRTH CEREMONIES; lines 19009-19078 confidence: high

The child’s head may be shaved on the forty-fourth day in a ceremony called balik juru; a small payment may be made to a pilgrim to take the child’s hair clippings to Mecca and cast them into the well Zemzem, with gendered payment terms noted.

The child’s head may be shaved on the forty-fourth day, and hair clippings may be taken to Mecca and cast into the well Zemzem.
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Malay Magic ROCKING THE CRADLE / BIRTH CEREMONIES / NAMING THE CHILD / BIRTH CEREMONIES; lines 19009-19078 confidence: high

The mother is bathed in hot water for three mornings and undergoes naik saleian, described as ascending the roasting-place; the saleian is a sloping rough couch on a platform with a hearth and roaring fire beneath it.

The mother undergoes hot bathing and the naik saleian ceremony on a heated platform, while the fire beneath it must remain burning for forty-four days and is restricted from cooking use.
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Malay Magic ROYAL SANCTITY / REGALIA OF MALAY SOVEREIGNS / MAGIC POWERS OF THE REGALIA / CHARACTERISTICS OF ROYALTY; lines 1783-1914 confidence: medium

The passage says Malay romances present kings with attributes of inferior gods and with births and later acts attended by amazing prodigies.

Kings in Malay romances are said to have births attended by amazing prodigies.
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Malay Magic SHAPE OF THE EARTH / NATURE / CAUSE OF THE TIDES / NATURE; lines 479-543 confidence: medium

Raja Naga asks the Golden Dragon his origin and parentage; the Golden Dragon says he has no country, father, or mother and was incarnated from hollow bamboo; Raja Naga then uses spectacles to see his real parentage.

The Golden Dragon says he has neither land, country, father, nor mother, but was incarnated from the hollow part of a bamboo.
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Malay Magic SPECIAL MEDICINES / BIRTH CEREMONIES / INFRINGEMENT OF TABOOS / BIRTH CEREMONIES; lines 19388-19431 confidence: medium

The father is stringently forbidden to cut his hair until after the child's birth.

The passage gathers prohibitions and ritualized precautions around an expected birth, with stated consequences for mother and child if some are not observed.
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Malay Magic THE MAN IN THE MOON / NATURE / RAINBOWS AND SUNSET / CHAPTER II; lines 936-968 confidence: high

“A common feature in Malay romances and legends” is the supernatural development of “a young child” inside a vegetable production, usually bamboo.

The passage explicitly describes a young child, prince, princess, or demi-god developing supernaturally inside bamboo, a tree, or another closed receptacle.
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Malay Magic VEGETA TION CHARMS / TAKING THE RICE-CHILD / BRINGING HOME THE RICE-CHILD / ADDITIONAL CEREMONIES; lines 13641-13747 confidence: medium

A cat gave birth to kittens the night before; the Pawang called it a very good sign and said God may substitute a cat when no one else can bear children.

A cat giving birth before the ceremony is called a very good sign, with an attached rule that God may substitute a cat when no one else can bear children.
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Pagan Races of the Malay Peninsula, Volume 1 MYTH-BAMBOOS AND OTHERS.1 / VOL. I 2 G / C 3 / TART II; lines 24025-24138 confidence: medium

The tahong is a bamboo tube worn secretly under the girdle by expectant mothers; when stoppered, it can contain flint and steel for making fire and other items.

The tahong is a concealed bamboo tube worn by expectant mothers, with patterns serving as charms against pregnancy symptoms and representing stages from conception to birth.
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Pagan Races of the Malay Peninsula, Volume 1 MYTH-BAMBOOS AND OTHERS.1 / VOL. I 2 G / C 3 / TART II; lines 24025-24138 confidence: medium

The note says ring-like marks represent the child in the womb; black chevrons form the connection between child and mother; discs on the mother’s side represent blood loss through tearing of vessels at birth.

The notes explain tahong markings as representing the child in the womb, the connection between child and mother, and blood loss at birth.
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Pagan Races of the Malay Peninsula, Volume 1 QUIVERS AND CHARM-TUBES.4 / MYTH-BAMBOOS AND OTHERS.1 / VOL. I 2 G / C 3; lines 23679-23821 confidence: medium

Fig. 11 represents the tree against which Kari's chair leans; unborn souls tarry in its branches, Kari cuts a tally on its trunk for each newborn Semang, and the tree is full of blossoms and fruits eaten by Kari.

A tree beside Kari's chair contains unborn souls in its branches, and Kari cuts a tally on the trunk for each newborn Semang.
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Pagan Races of the Malay Peninsula, Volume 1 VOL. I 2 I / CHAPTER X. / VOL. I 2 K / THE SOCIAL ORDER; lines 27135-27280 confidence: medium

The author says he had a cloth copy made, conjectures Buluh Bohal may be a Sumatra place-name and bamboo cloth, and connects it with a belief that the first ancestor issued from bamboo; he also notes a possible comparison with Kari insignia.

A footnote reports a belief that the first ancestor of the race issued from bamboo, with the insignia material possibly connected to that bamboo.
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Pagan Races of the Malay Peninsula, Volume 2 BIRTH-CUSTOMS AND BELIEFS / NEGRITOS OF PERAK / BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK; lines 303-364 confidence: medium

The sage-femme's house is built level with the ground, unlike other tribal houses raised four to six feet; if she has a living husband she has both an ordinary hut and a ground-level medicine-hut. Men may not enter or approach it closely, invited women may enter, and children are forbidden.

The sage-femme's ground-level medicine-hut serves as a special retreat for women at childbirth, and women may remain there for fourteen days after delivery.
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Pagan Races of the Malay Peninsula, Volume 2 BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK; lines 447-523 confidence: high

The sage-fonme has a special receptacle called "chit-nat" that serves for purification of child and mother.

The chit-nat is explicitly described as serving for purification of both child and mother, and another chit-nat is used for the mother's purification after birth.
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Pagan Races of the Malay Peninsula, Volume 2 BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK; lines 447-523 confidence: medium

A small wooden saw-like implement called semika is used by the Sakai for severing the umbilical cord and also for decorating the chit-nat.

The semika is a special wooden saw-like implement used for severing the umbilical cord and also for decorating the chit-nat.
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Pagan Races of the Malay Peninsula, Volume 2 BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK; lines 447-523 confidence: high

One assistant lays the patient on a clean mat; the companion takes the afterbirth. If the child is a boy, it is tied in cloth and hung on a tree; if a girl, it is buried near the house without further ceremony.

The passage states that a boy's afterbirth is tied in cloth and suspended on a tree, while a girl's is buried near the house, with a reason based on expected male and female ways of life.
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Pagan Races of the Malay Peninsula, Volume 2 BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK; lines 447-523 confidence: high

For ten days the patient takes a warm infusion called merian sejok; in some cases a beaten tree-bark bandage is applied.

The patient takes a warm infusion for ten days and is forbidden for ten days to drink or wash in cold water while using a chit-nat for purification.
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Pagan Races of the Malay Peninsula, Volume 2 BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK; lines 525-576 confidence: medium

For a whole lunar month, the child is washed every morning with water from a special chit-nat, filled from the bamboo receptacle already mentioned.

The child is washed every morning for a whole lunar month with water from a special chit-nat.
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Pagan Races of the Malay Peninsula, Volume 2 BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK; lines 525-576 confidence: medium

For the mother's purification, a second chit-nat is filled with water from the bamboo filler, and the mother is washed with a warm infusion of merian.

The passage states that for the mother's purification a second chit-nat is filled with water and the mother is washed with a warm infusion of merian.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. I SAVAGE MALAYS OF JO HO R 19 / BIRTH-CUSTOMS AND BELIEFS / SAVAGE MALAYS OF JO HO R / CHAP. I SAVAGE MALAYS OF JOHOR 23; lines 1266-1351 confidence: medium

For a boy, the umbilical cord is tied to one of the father's throwing stones, preferably one that killed an enemy; it is washed in sea-water, smoke-dried, guarded with the stone, and given to the boy at marriage because the stone is believed never to miss its mark.

A boy's umbilical cord is tied to the father's throwing stone, the combined object is preserved, and the stone is transferred at marriage with a belief in its unfailing aim.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. I SAVAGE MALAYS OF JO HO R 19 / BIRTH-CUSTOMS AND BELIEFS / SAVAGE MALAYS OF JO HO R / CHAP. I SAVAGE MALAYS OF JOHOR 23; lines 1266-1351 confidence: high

Jakun women seek a dreamed number, keep vigil for that many nights with older female companions, and take the first clearly heard bird or beast cry as an omen: right means boy, left means girl, front means the child will not grow up, and behind means stillbirth or early death; after a bad rear cry the husband is warned to drive away the source, and a later side cry averts danger.

A dreamed number establishes a vigil period, and the direction of the first clearly heard animal cry predicts boy, girl, survival risk, stillbirth, or early death.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. I SAVAGE MALAYS OF JO HO R 19 / BIRTH-CUSTOMS AND BELIEFS / SAVAGE MALAYS OF JO HO R / CHAP. I SAVAGE MALAYS OF JOHOR 23; lines 1266-1351 confidence: high

Jakun women seek a dreamed number, keep vigil for that many nights with older female companions, and take the first clearly heard bird or beast cry as an omen: right means boy, left means girl, front means the child will not grow up, and behind means stillbirth or early death; after a bad rear cry the husband is warned to drive away the source, and a later side cry averts danger.

If an omen cry is dangerous, the husband may drive away or move the source so that a later cry from the side averts the danger.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. I SAVAGE MALAYS OF MALACCA 17 / VOL. II C / CHAP. I SAVAGE MALAYS OF JO HO R 19 / BIRTH-CUSTOMS AND BELIEFS; lines 1121-1157 confidence: medium

The husband kindled a fire before the woman, this was supposed to be essential service, he acted as midwife, and after birth the woman was placed close to the fire.

The husband kindles a fire before the woman in labour, the fire is described as essential service, and the mother is put close to the fire after the birth.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. I SAVAGE MALAYS OF MALACCA 17 / VOL. II C / CHAP. I SAVAGE MALAYS OF JO HO R 19 / BIRTH-CUSTOMS AND BELIEFS; lines 1121-1157 confidence: medium

In several tribes, children as soon as born were carried to the nearest rivulet, washed, brought back to the house, and passed several times over a fire on which incense or benzoin had been thrown.

Newborns are washed at a rivulet and then passed several times over a fire on which incense or benzoin has been thrown.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187 / CHAP. VI GENERAL REMARKS 189 / GENERAL REMARKS 191; lines 11123-11196 confidence: high

Semang myths represent various birds as vehicles introducing the soul into the newborn child; the Argus-pheasant is linked by the Sakai with lunacy, the ground-dove appears in a Semang creation-myth, the Jakun believe an ancestor's soul migrated into a white cock, and little bird divination or augury is recorded.

Semang myths are said to represent various birds as vehicles for introducing the soul into a newborn child.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219 / CHAP. VI NEGRITOS OF PERAK 221 / CHAP. VI NEGRITOS OF PERAK 223; lines 12705-12795 confidence: high

Birds convey souls of newborn children; a Kelantan Negrito mother hoping for offspring must eat the soul-bird, and the phrase "she has eaten the bird" means she expects to become a mother.

Birds convey souls of newborn children, and a woman hoping for offspring eats the soul-bird; the phrase means she expects to become a mother.
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Pagan Races of the Malay Peninsula, Volume 2 CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS / NEGRITOS OF PERAK / BIRTH-CUSTOMS AND BELIEFS; lines 227-300 confidence: high

The birth-bamboo is a hollow bamboo internode with magical designs against sickness and nausea, carried hidden by pregnant women; the husband incises the designs, and lacking it is compared to lacking a wedding-ring.

The birth-bamboo is carried hidden by pregnant women, decorated with magical designs, and used as a charm against sickness and nausea.
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Pagan Races of the Malay Peninsula, Volume 2 CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS / NEGRITOS OF PERAK / BIRTH-CUSTOMS AND BELIEFS; lines 227-300 confidence: high

The expectant mother keeps in the birth-bamboo the bird whose eating is believed to introduce the soul into the unborn child; the Semang expression is glossed as "she has eaten the bird."

The expectant mother keeps and eats a bird in the birth-bamboo, and the passage states that eating the bird is believed to introduce the soul into the unborn child.
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Pagan Races of the Malay Peninsula, Volume 2 CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS / NEGRITOS OF PERAK / BIRTH-CUSTOMS AND BELIEFS; lines 227-300 confidence: medium

Til-til-tapa is described as the bird bringing male souls, chim-yui as the bird bringing female souls; twins arise from eating the soul-bird with an egg, with only one birth-tree in that case.

The passage identifies one bird as bringing male souls and another as bringing female souls.
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Pagan Races of the Malay Peninsula, Volume 2 CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS / NEGRITOS OF PERAK / BIRTH-CUSTOMS AND BELIEFS; lines 227-300 confidence: high

The cord may be severed by one of the women or by the child's father on a block of soft jelotong wood called potong pusat.

The passage says no iron may be used to cut the cord and lists bamboo, palm-leafstem, and shell implements.
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Pagan Races of the Malay Peninsula, Volume 2 MUSIC, SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 159 / CHAP. V SAVAGE MALAYS OF SELANGOR 163 / CHAP. V SAVAGE MALA YS OF SELANGOR 165; lines 9444-9528 confidence: high

A footnote explains Gobang Gubin as the hole of Gubin in the Bamboo of Bohal, linked to the mythical giant bamboo from which the founder of the race miraculously issued.

An explanatory footnote says the founder of the race miraculously issued from a mythical giant bamboo.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217; lines 12397-12490 confidence: medium

New souls sit in a great tree behind Kari's seat until sent forth; after becoming human they do not return to him. A pregnant woman is described as having eaten the bird, and the soul-bird may be kept in a tahong bamboo.

New souls sit in a great tree behind Kari's seat before being sent forth to become human.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217; lines 12397-12490 confidence: medium

New souls sit in a great tree behind Kari's seat until sent forth; after becoming human they do not return to him. A pregnant woman is described as having eaten the bird, and the soul-bird may be kept in a tahong bamboo.

Pregnancy is described as eating the bird, named birds convey men's and women's souls, and the soul-bird may be kept in bamboo.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217; lines 12397-12490 confidence: medium

The first woman wanted children; she and her husband carried a pair of fire-logs under their armpits as make-believe. The coconut monkey noticed and gave advice, resulting in two boys and two girls.

The coconut monkey advises the first couple, leading to children; the ring-dove warns the first offspring against consanguineous marriage and advises marriage with others.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF PERAK / BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS; lines 367-444 confidence: medium

At cord severance the child is named, washed with merian water, wrapped in cloth, and returned to the mother.

At cord severance the child is named, then washed with merian water, wrapped, and returned to the mother.
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Pagan Races of the Malay Peninsula, Volume 2 Pagan Races of the Malay Peninsula, Volume 2 / CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS / NEGRITOS OF PERAK; lines 166-224 confidence: medium

A poison-fungus containing a harmful beast-soul attacks an adult eater; for an expectant mother it attacks the unborn child’s weaker soul, and a snake or reptile soul may bite the unborn child.

A harmful beast-soul in poison-fungus attacks the unborn child’s soul as the weaker target, and a snake-soul may bite the unborn child’s body.
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Pagan Races of the Malay Peninsula, Volume 2 Pagan Races of the Malay Peninsula, Volume 2 / CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS / NEGRITOS OF PERAK; lines 166-224 confidence: medium

A design on the mother’s birth-bamboo can repel attacks; a repelled tiger-soul may revenge itself on the mother, and Puttos use special charms in difficult births to avert attacks.

A birth-bamboo design repels soul attacks, and Puttos use charms to avert attacks in difficult births.
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Pagan Races of the Malay Peninsula, Volume 2 Pagan Races of the Malay Peninsula, Volume 2 / CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS / NEGRITOS OF PERAK; lines 166-224 confidence: high

West Semang no longer believe in the soul-bird and eat it; East Semang/Pangan kill it on behalf of women and believe other peoples’ souls come from corresponding kinds of birds.

Soul-birds are linked to women, human souls, predestined completion of a mission, and named birds that fetch human souls by eating birth-tree fruit.
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Pagan Races of the Malay Peninsula, Volume 2 Pagan Races of the Malay Peninsula, Volume 2 / CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS; lines 97-163 confidence: high

Flowers are not placed on the afterbirth burial spot; the expected child’s soul, in bird form, recognizes the tree by that spot and waits until killed and eaten by the mother.

The expected child’s soul is in a bird that waits at the tree and must be killed and eaten by the mother during childbirth; failure to eat it results in stillbirth or early death.
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Pagan Races of the Malay Peninsula, Volume 2 Pagan Races of the Malay Peninsula, Volume 2 / CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS; lines 97-163 confidence: medium

Kari registers souls he has sent forth by notching the tree against which he leans; the notches are called tangkor.

Kari is said to send souls, record them with notches on a tree, and provide souls that birds obtain.
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Pagan Races of the Malay Peninsula, Volume 2 Pagan Races of the Malay Peninsula, Volume 2 / CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS; lines 97-163 confidence: high

All trees of the birth-tree species are treated as identical; the soul-bird inhabits such trees, follows the unborn body, and first-born soul-birds are offspring of the mother’s soul-bird; birds obtain souls from Kari, and not eating the soul-bird leads to stillbirth or early death.

First-born children’s souls are described as newly hatched birds descended from the bird that contained the mother’s soul.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / CHAP. I SAVAGE MALAYS OF SELANGOR 13 / CHAP. I SAVAGE MALAYS OF SELANGOR 15; lines 864-973 confidence: medium

The text states that the last Blandas charm was used for exorcising the caul-demon when the caul was being removed.

The caul is treated as bound, tied, noosed, and anchored, and a charm is used during caul removal to exorcise the caul-demon and loosen the caul.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / CHAP. I SAVAGE MALAYS OF SELANGOR 13 / CHAP. I SAVAGE MALAYS OF SELANGOR 15; lines 864-973 confidence: medium

The Besisi mother's mosquito-curtain was decorated with ceremonial leaf-hangings; after childbirth she underwent ceremonial bathing and was seated with her back to the fire and kept very warm.

Both Besisi and Mantra descriptions include bathing after childbirth; in the Mantra account, bathing gives the mother the right to reappear.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / SAKAI OF PERAK / SAKAI OF PERAK; lines 579-644 confidence: medium

A note says another Sakai ceremony after birth is the fumigation of the child by swinging it through smoke from a large fire.

A footnote describes a Sakai ceremony after birth in which the child is swung through the smoke of a large fire.
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Pagan Races of the Malay Peninsula, Volume 2 SAVAGE MALAY'S OF JO HO R / CHAP. VI SAVAGE MALAYS OF JOHOR 353 / CHAP. VI SAVAGE MALAYS OF JOHOR 355 / CHAP. VI SAVAGE MALAYS OF JOHOR 357; lines 19068-19153 confidence: medium

The woman conceived in her leg calves; a male came from the right leg and a female from the left. The passage explains a prohibition on intermarriage by same-womb issue, says all mankind descends from these two children, and says Pirman looked down and counted the multiplied humans.

The woman conceives in her leg calves and produces a male child from the right leg and a female child from the left; mankind descends from them.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215; lines 12285-12394 confidence: high

The Til-til-tapa and Chim iui are human souls in bird form; they eat fruit of male or female birth-trees for life in their eggs, and some say undeveloped souls entering another bird can make the woman who eats it the mother of twins.

The child's soul is embodied in a bird that recognizes the decorated birth-tree and is then eaten by the expectant mother.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II C / CHAP. I SAVAGE MALAYS OF JO HO R 19 / BIRTH-CUSTOMS AND BELIEFS / SAVAGE MALAYS OF JO HO R; lines 1160-1248 confidence: medium

A Jakun husband stays within sight of his pregnant wife if possible, and his presence is believed to further the wellbeing of the child in the mother's body.

The husband's presence is believed to support the unborn child's wellbeing, and a shell-shaped wooden object may be carried to protect the unborn child.
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native american plains

Blackfoot Lodge Tales RELIGION 265 / RELIGION 267 / RELIGION 269 / RELIGION 271; lines 11123-11207 confidence: medium

Some Blackfeet say a great womb originally contained the progenitors of all animals, including Old Man; the animals quarrel over who will be first born, the womb bursts, Old Man jumps first to the ground, and mutual names of Old Man and Young Brothers are assigned.

Some Blackfeet are reported to say that a great womb contained the animal progenitors and Old Man; the womb bursts, Old Man is born first, and he names the animals as younger brothers.
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Blackfoot Lodge Tales RELIGION 265 / RELIGION 267 / RELIGION 269 / RELIGION 271; lines 11123-11207 confidence: medium

The passage says there are several accounts of the creation of people by Old Man; one says he married a female dog and their progeny were the first people.

One account says Old Man marries a female dog and their progeny are the first people.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

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

White-Stone is born after his mother swallows a stone and rapidly grows.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1658-1733 confidence: high

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

The boy emerges crying from clotted buffalo blood thrown into boiling water and is later identified as supernatural.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2781-2877 confidence: high

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

A blood clot found in the trail is put into a soup pot, and a crying boy baby appears from the boiling pot.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6369-6464 confidence: high

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

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

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

The pre-birth child instructs that a piece of his navel-cord be combined with sweet-grass and worn, after which the child does not die.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6565-6657 confidence: medium

A young woman comes to Red-Head's furnished lodge; she has just been created, came from the ground, does not know how to eat or drink, and is told by Red-Head to leave.

The young woman is described as just created and as having come out of the ground.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8750-8843 confidence: medium

The wife drinks the blood and recovers; at the dwarf's rock house she cannot enter because she is pregnant; inside are tanned hides and a woman; the wife bears a boy, and the dwarf names him His-arrows-plenty-of-lightning.

After the boy is born, the dwarf names him, has him washed, uses incense and fire, places him toward the four quarters, and gives him to his father.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8815-8908 confidence: medium

A woman in the dwarf’s house says the dwarf brought her son late; the dwarf says he will name the child if it is a boy, and after the wife gives birth to a boy the dwarf names him His-arrows-plenty-of-lightning.

The boy is born in the context of the dwarf’s patronage, named by him, washed, placed with fire and bear-root incense, and oriented toward the four quarters.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6662-6758 confidence: high

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

The woman swallows a white stone near a pine and soon becomes pregnant; the child is later described as white like the stone.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6727-6823 confidence: high

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

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

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

The plant is announced as going to grow into a beautiful child, is identified as the child desired by the caretakers, and produces corn understood as sent by Wakag^tai)ka.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6512-6584 confidence: medium

A child is called the greatest gift from Wakan Tanka, sent through human agency in response to prayers, sacrifices, and promises; the father vows to Wakan Tanka manifested in elements of earth and sky for the child’s welfare.

The passage says a child is the greatest gift from Wakan Tanka and is sent in response to prayers, sacrifices, and promises.
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The Omaha Tribe KANSA CHIEF / THE QUAPAW TRIBE0 / THE OMAHA TRIBE / ENVIRONMENT; RESULTANT INFLUENCES; lines 4663-4708 confidence: medium

"In the beginning the people were in water. They opened their eyes but they could see nothing."

The sacred legend says the people were first in water, came out of the water, and the passage explicitly relates preserved names to the birth of the people.
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The Omaha Tribe PERSONAL NAMES IN THE WEXZHINSHTE GENS (1) / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 25 / INSHTA'THABI, THE LAST WATHON; lines 9826-9925 confidence: high

The buffalo were underground; a young bull reached the surface, the herd followed, crossed a deep river with gray splashing water, found good pasture, and remained on earth. The passage glosses this as figurative birth from mother earth.

The legend says buffalo were underground and that a young bull found his way to the surface; the passage explicitly explains this as a figurative reference to the birth of the buffalo species from mother earth.
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The Omaha Tribe POINTS OF THE COMPASS / DIVISIONS OF TIME / WEATHER SIGNS / SUMMARY; lines 7848-7963 confidence: medium

At birth, a child is described as a living being entering the universe; a ceremonial announcement assures its accepted place and expresses belief in common life-power throughout animate and inanimate nature.

The newborn is introduced not merely to a social group but to the universe, with its arrival announced to existing forms and powers.
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The Omaha Tribe TAFA' GENS (8) / THE OMAIEA TKJBE IKTII. AXX. 27 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 35; lines 12812-12923 confidence: medium

The name was applied to one half of the Hu'ithuga, 'the half that represented the Sky people who, in union with the Earth people, gave birth to the human race.'

The passage explicitly describes Sky people and Earth people as being in union and giving birth to the human race.
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The Omaha Tribe TAFA' GENS (8) / THE OMAIEA TKJBE IKTII. AXX. 27 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 35; lines 12925-13001 confidence: high

Washe'ton is etymologically explained as the act of possessing children; its rites consecrate a child's life to the power symbolized by thunder and lightning and make the child, so to speak, reborn as a tribal member.

The child is consecrated through Washe'ton rites and described as reborn as a member of the tribe; fourth-day naming and emblems accompany the rite.
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The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 32 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 33 / TON'WONGAXEZHINGA (LITTLE VILLAGE MAKER); lines 12113-12249 confidence: medium

The Tecinde gens name refers to the buffalo tail. Its ancient rites are lost, but tradition says the ceremony pertained to the crow; creation myths say bodiless people dwelt in the upper world or air and that the crow helped them secure bodies for earthly human life.

The passage explicitly relates the gens taboo to a tradition that rites referred to the birth of the people in bodily form, and it summarizes creation myths in which people acquire bodies.
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The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 32 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 33 / TON'WONGAXEZHINGA (LITTLE VILLAGE MAKER); lines 12113-12249 confidence: high

The gens taboo is said to support the tradition that the rites referred to the birth of the people in bodily form. Members were forbidden to touch unborn animal young; later the taboo especially concerned buffalo young and a rib where the fetus's head was said to rest, and that meat could not be eaten.

The taboo forbids contact with unborn animal young and prohibits eating a rib associated with the fetal head.
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The Omaha Tribe WAHON'THINGE / part of the moon seen when the moon is new. Two of this / TAFA' GENS (8) / THE OMAIEA TKJBE IKTII. AXX. 27; lines 12626-12810 confidence: medium

“The rites committed to the keeping of the gens have been lost. Traditions speak of these having been connected with the procreation of the race to insure its continuance through the medium of the sky powers.”

Traditions speak of lost rites connected with procreation of the race and ensuring its continuance through sky powers.
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The Omaha Tribe WHITE BUFFALO HIDE / THE OMAHA TRIBE / SECOND SONG / FIRST SONG; lines 18775-18889 confidence: medium

"In this song the creation of the buffalo is depicted." The note explains movement as life, the embryo as self-moving because conscious, breath through the nose as life sign, the calf’s birth, and tracks left on earth as signs of life.

The explanatory note says that after the body parts move because of conscious life, the little one, the calf, is born.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23777-23830 confidence: medium

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

The pregnant girl is innocent but expelled; in exile she gives birth during a strong north wind, and the child grows rapidly.
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The Pawnee - Mythology (Part I) ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER. / ABSTRACTS. SOI / ABSTRACTS. 503; lines 24852-24938 confidence: medium

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

The calf born in a ravine is taught by Wind the names of its parents and sings its parentage, surprising people who thought its mother was a maiden.
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The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23458-23522 confidence: medium

In the origin of the basket dice game, gods animate mud images of a boy and girl. The couple enters Moon’s lodge, encounters celestial figures, learns dances, receives seeds, is taught the dice game, and learns that the basket represents Moon, mother of all stars.

Gods make mud images of a girl and boy, and these images come to life.
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The Pawnee - Mythology (Part I) HOW THE WITCH-WOMAN WAS KILLED. II9 / PURSUIT BY A RATTLING SKULL; THE PLEIADES. 121 / J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23; lines 6124-6136 confidence: medium

On the journey the cow gives birth to a snow-colored female calf, and the little white calf carries the sacred bundle.

A female calf born during the journey is described as snow-white and immediately associated with carrying the sacred bundle.
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The Pawnee - Mythology (Part I) HOW THE WORLD IS TO COME TO AN END. I37 / THE HERMAPHRODITE. I39 / TRUE STORIES OF THE HEAVENLY BEINGS. / HANDSOME-BOY AND AFTER-BIRTH BOY. I43; lines 6991-7053 confidence: medium

The woman asks for buffalo milk bags to roast. The man hunts far away, kills a buffalo cow, returns with the bag and meat, and finds his wife in labor; she gives birth to a boy.

After the boy is born, the man carries the after-birth into the timber and buries it under a large elm tree.
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The Pawnee - Mythology (Part I) I04 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I07 / I08 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I09; lines 5375-5425 confidence: medium

The young man marries, tells the people that the wonderful being gave power for his birth, watched over him, drove away and helped restore the buffalo, and says he will go to North-Wind; he leaves and never returns.

The young man says the wonderful being gave power for him to be born and watched over him after birth.
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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 1509-1550 confidence: medium

Tirawa creates a man, places him on earth facing north, instructs him to point his thumbs north, and imprints the faces of four northern gods on his thumbnails in two stages.

Tirawa creates a man, and the four northern gods give that man power to create a mate for himself.
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The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 1930-2007 confidence: high

The woman becomes pregnant; a visiting man says he is father of the child and is North-Star. He says he was sitting on a limb as a red bird singing when the woman came and he lay with her.

North-Star identifies himself as father of the child and says he was as a red bird singing on a limb when he lay with the woman.
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The Pawnee - Mythology (Part I) THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475; lines 23349-23421 confidence: high

The woman remains with a man and brothers, asks for corn from a bundle as Evening-Star's daughter, plants it, bears a child fathered by North-Star as redbird, goes north to her husband, and a later reunion is linked to the world's end; the seven brothers are Hawks.

The woman's child is fathered by North-Star, who visited her as a redbird.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24158-24206 confidence: medium

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

The spirit wife gives birth to a boy who is not allowed to touch the ground and is carried on others’ backs.
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The Pawnee - Mythology (Part I) THE BUFFALO POWER AND THE WILD HORSE DANCE. 361 / THE ORIGIN OF THE BUFFALO CEREMONY. 363 / THE ORIGIN OF THE BUFFALO CEREMONY. 367 / THE ORIGIN OF THE BUFFALO CEREMONY. 369; lines 18220-18309 confidence: low

The people leave a pregnant young woman alone in the permanent village because she will not identify a man; she says she has not been with any man, gives birth alone, and carries the crying child westward.

The young woman says she has not been with any man and does not know how she became pregnant; she is abandoned and gives birth alone in the deserted village.
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The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85; lines 4469-4513 confidence: medium

The village prepares for a buffalo hunt; women store corn and squash; a beautiful young girl is found pregnant though she says she has not been with a man; male kin scold her and her father expels her with her mother and grandmother.

The young woman says she has not been with a man; the child is born during a great north wind; the title calls him Son of Wind and a voice later claims to be his father.
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The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85; lines 4469-4513 confidence: high

Editorial note: the tale teaches that heavenly gods protect pregnant women and newborns; it summarizes the young man's hero deeds, north-wind assistance, bundle gift, and ritual connection to the bundle ceremony.

The editorial note explicitly says the tale teaches that heavenly gods watch over the pregnant woman and protect the newborn child from harm and disease.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63; lines 3181-3260 confidence: medium

The family lives together; Buffalo-Woman gives birth to a male child on the prairie, and Corn-Woman gives birth to a male child in the corn-field.

Buffalo-Woman gives birth on the prairie, and Corn-Woman gives birth in the corn-field, each in a place associated with her identity.
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The Pawnee - Mythology (Part I) THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85 / THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 4569-4613 confidence: medium

The boy tells his mother that his father is Wind, Ready-to-Give; he says Wind touched her, has promised to help him kill buffalo and game, and will return in spring to teach them to put seeds into the ground.

The boy says Wind touched his mother and Ready-to-Give later describes the woman as having brought his child into the world.
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The Pawnee - Mythology (Part I) WIND. / ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491; lines 24264-24312 confidence: medium

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

The first child grows rapidly, and the father recognizes the strange boy as his own son born from the afterbirth.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22717-22817 confidence: medium

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

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

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

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

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

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

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

Multiple abstracts describe a girl or child born from a swollen wounded foot, wounded leg, or foot abscess.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23949-24014 confidence: high

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

An old man finds a clot of blood, and it becomes a boy who becomes Blood-Clot-Boy.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24073-24139 confidence: high

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

A blood clot found on snow is placed in water over fire; after a baby's cry, a healthy-looking girl is found and later grows rapidly.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10936-11007 confidence: high

The woman becomes pregnant, keeps it secret, gives birth to male and female twin dogs, cares for them, and nurses them while they grow rapidly and play near the tipi.

The dog is identified as the sun, the red-painted man says he slept with the woman, and the children call him father after the woman has borne twin dogs.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12956-13056 confidence: medium

The woman traced the boy with help from a voice and was aided on return by works in porcupine quills; pregnant women may vow and make tipi designs for easy delivery.

The passage states that a pregnant woman may vow and make tipi designs so that she may have an easy delivery.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16298-16384 confidence: medium

The old woman puts the clotted blood into a bucket of good water over the fire; then “there came a voice, or cry of a young baby,” and a healthy girl is found when the bucket is emptied.

The child is revealed only after the clotted blood is placed in a vessel with water over the fire and the vessel is emptied.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17574-17650 confidence: medium

The embedded parallel version says the porcupine deceives the woman to the sky, the moon marries her, she makes a sinew rope to escape, the husband finds her hanging, drops a large stone on her head, and she dies; a boy is then born and later found by an old woman.

The boy is associated with the sun or moon as father, survives the mother’s death or is born afterward, is found in grass, and later receives names including Sun-child.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7648-7728 confidence: medium

The three women find a spring of running water; the first two cross, the last woman crosses timidly and feels intense heat enter her body; later menstruation does not begin and she suspects the spring.

The young woman leaps across a spring, feels intense heat enter her body, misses menstruation, and believes a strange being is forming within her.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8199-8301 confidence: medium

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

A woman is struck by reflected rays from deep river water while dipping a vessel and later bears beaver-like children.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8325-8433 confidence: medium

Wolf and a friend change Spider-Man and Spider-Woman with wild sage dipped in water, teach them to lie together, and their progeny are human beings.

Spider-Man and Spider-Woman are changed and their progeny become human beings.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9016-9139 confidence: medium

In 'The Five Turtles and the Buffalo Dance,' turtles become drums, a mysterious magpie-feathered being dances, a girl bears his child, the child is killed and thrown into water, waters are parted, and the child is buried between stones.

A girl leaves the lodge despite prohibition during a mysterious being’s dance, becomes pregnant, and gives birth to a child like the father.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2421-2505 confidence: medium

A girl likes a Star, follows a porcupine up a tree that stretches to the Star, marries the Star, bears a boy with a star image on his forehead, is killed by a stone sent down a string, and the child is later adopted by an old woman after choosing bow and arrows.

The chief’s story says the girl climbs a tree that stretches to the Star, marries the Star, and bears a boy with a star image on his forehead whose father is the Star.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4830-4897 confidence: medium

Stawi, a Witch-Woman, sings that a gun was given by old medicine-men; she wears a buffalo robe and holds a mysterious object with white clay spots, black paint, and red feathers, identified as a gun for shooting medicine.

During a medicine performance with a mysterious object, Stawi enters travail and gives birth to a child destined to become a great medicine-man and leader in the medicine dance.
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Traditions of the Arikara Traditions of the Arikara / TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS.; lines 90-261 confidence: medium

Titles include Wolf and Lucky-Man creating land, Spiders giving birth to people, several origins of the Arikara, and origin of the Awaho-Bundle People.

Titles refer to Spiders giving birth to people and repeated origins of the Arikara.
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Traditions of the Caddo ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5 / ABSTRACTS. II7; lines 5672-5759 confidence: high

A beautiful girl becomes pregnant without explanation; the child in her womb calls her mother and directs her to potatoes; after birth the child asks to be called Medicine-Screech-Owl, grows rapidly, and becomes known as a fisherman.

A girl with no male acquaintance becomes pregnant without explanation, and the child in her womb calls her mother and directs her to food.
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Traditions of the Caddo CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9; lines 429-524 confidence: high

Moon announces a coming child born of a certain woman, sent by Great-Father-Above to his mother, the earth, to teach right and wrong; the child will name himself Medicine-Screech-Owl and have bow and arrows.

Moon announces a child sent by Great-Father-Above, greater in power than others, who will teach right and wrong; when born, the child carries bow and arrows and names himself.
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Traditions of the Caddo SPLINTER FOOT BOY. 39 / MBDICINB'SCRBBCH-OWL. 4 1 / TRADITIONS OF THR CADDO. / MBDICINB-SCRBBCH-OWL. 43; lines 2054-2103 confidence: medium

In a village, an old man and his wife have a beautiful, modest daughter who becomes pregnant without knowing how; her parents ask how it happened and who the father is, but she cannot answer.

The girl is said to have had no known male acquaintance and does not know how she became pregnant; the child later requests his own name and grows rapidly.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16649-16749 confidence: medium

The note says a reference is literally to the gaping condition of the earth’s womb from which a man brought the buffalo.

A note explains a reference to the gaping earth’s womb from which a man brought the buffalo.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17401-17543 confidence: low

The note refers to similar ideas of miraculous conception in Dorsey and Kroeber, Arapaho, tales Nos. 72-73.

A note refers to similar ideas of miraculous conception in Arapaho tales.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10312-10398 confidence: medium

During labor, Scalped-Man opens a sloping entrance toward the water; a very large turtle comes up, touches the woman's stomach with its legs, and she gives birth without pain before the turtle returns to the water.

A large turtle emerges from the water entrance, touches the woman, and she gives birth without pain.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9061-9162 confidence: high

A village lies among lakes; a beautiful maiden refuses suitors, becomes pregnant without sexual intercourse, goes to the western lake, gives birth under a bank, throws the child into the water, and returns home when able.

The maiden becomes pregnant although she has had no connection with any man.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4573-4668 confidence: medium

During another ring-shooting episode, Blood-Clot-Boy tells the grandmother to give meat to the man because he is kin, then explains a story about a man and woman far away, his father picking him up as blood when he was born, and a scratch on his face.

Blood-Clot-Boy explains kinship by recounting that his father picked him up as blood when he was born and scratched him on the side of the face.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4670-4772 confidence: medium

Blood-Clot-Boy tells Burnt-Belly that he is a buffalo, was vomited up by his mother, turned into a child, was picked up by the man, and was meant to kill the bear so the man and woman could return.

Blood-Clot-Boy states that he was a buffalo, was vomited up by his mother, and turned into a child.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 760-848 confidence: high

Synopsis: heaven and earth are unseparated; gods are stationed; storm powers animate earth; celestial children become first ancestors; first man's skull is placed in a bundle.

A boy is born of Sun and Moon, and a girl of Evening and Morning Stars; these children are placed on earth and become ancestors of the first man in the synopsis.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 850-945 confidence: medium

Great-Star follows the stars west to Bright-Star’s home, finds her by her garden, talks with her, and they lie together.

Great-Star lies with Bright-Star and they have a female child; Sun lies with Moon and they have a male child.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 850-945 confidence: high

Sun overtakes Moon and they lie together; a female child is born in winter to Great-Star and Bright-Star. Evening-Star says a holy female buffalo calf may be sacrificed to remind people that a girl was created first.

The female child of Great-Star and Bright-Star is placed on clouds by Bright-Star, carried downward by storm, and left standing on earth, giving the name Rain-Standing.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 947-1034 confidence: medium

Tirawa commands Bright-Star, the four gods, and the Moon concerning the Moon's child; the four gods rattle gourds and sing, storm powers arise, Clouds reach the Moon, and the boy is dropped onto earth.

The Moon places her child on Clouds, the boy is dropped onto earth by storm powers, and the Sun is later called his father.
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Traditions of the Skidi Pawnee Traditions of the Skidi Pawnee / PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR; lines 348-443 confidence: high

A female Bright-Star figure is said to give birth to the first being upon earth through connection with Morning-Star, while Wind, Cloud, Lightning, and Thunder transmit Tirawa's mandates.

The passage states that the first earthly being, a girl, is born through the female deity's connection with Morning-Star, who is called the father.
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finnic

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 BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11864-11944 confidence: high

Around Surgut, the deity with seven cradles is Vagneg-imi, an old woman and mother of the seven sons of the Heaven god. She holds a staff with threads for each person born and knots a thread at birth to indicate unalterable lifespan.

Vagneg-imi fixes life length by a knot on a thread, while Kaltas or Kaltes mother writes the newborn child's fate and life length in a golden book or on a seven-forked tree.
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Finno-Ugric, Siberian Mythology DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11947-11978 confidence: medium

Karjalainen reports that Ostiaks around Tremyugan call the placenta the child’s nourishing-mother, see human features in it, and prepare a small shirt, belt, and headdress to place with it in the basket.

The placenta is believed to show human features, called the nourishing-mother of the child, clothed, fed, and addressed ritually.
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Finno-Ugric, Siberian Mythology DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11947-11978 confidence: medium

Ostiak birth ceremonies give special regard to the placenta; Pallas says it was placed in a birch-bark basket with fish and meat as a sacrifice and carried to the forest to be hung in a tree.

The placenta basket is carried into the forest and hung up in a tree as part of the birth custom.
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Finno-Ugric, Siberian Mythology DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11947-11978 confidence: medium

The food used in the ceremony may only be eaten by women; at Vasyugan, if the newborn is a boy, a little bow with two tiny arrows is tied to the basket.

At Vasyugan, a little bow with two tiny arrows is tied to the basket if the newborn is a boy.
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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: high

The word sarak at Gellivara is reported as also meaning midwife; Yurak Samoyeds worship an earth-living birth helper and bury a dog alive to secure her help, like the Lapps.

The passage mentions burying a dog alive to secure a birth deity’s help, sacrificing a white sheep at childbirth, special sacrifices to fertility deities, and female animal sacrifices to Jumon-ava.
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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 BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11787-11861 confidence: medium

From white sheep sacrifice, the author concludes that Cheremiss and Votiak birth deities who carried the soul to the child were deities of Heaven; Kildisin means “procreating Heaven.”

The author says Cheremiss and Votiak birth deities carried the soul to the child and infers their heavenly nature; Kildisin is glossed as procreating Heaven.
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Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / DEITIES OF THE EARTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11708-11784 confidence: high

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.

The passage centers on birth deities, a separate childbirth setting, pre-birth and post-birth sacrifices, and rites intended to preserve mother and child.
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Finno-Ugric, Siberian Mythology PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI / PLATE LIX; lines 21990-22093 confidence: medium

The eagle approaches a woman sleeping under a tree; she becomes pregnant by the eagle, returns to her husband, and bears a son who becomes the first shaman. A variant makes the woman the first shaman after receiving the eagle’s powers.

A woman sleeping under a tree becomes pregnant by the eagle and gives birth to a son who later becomes the first shaman.
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Finno-Ugric, Siberian Mythology 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 XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: medium

The passage links West Siberian and ancient Iranian ideas: a mighty tree or tree of life stands on the central iron mountain, Hara Berezaiti; under it is the spring Ardvisura and Iranian paradise, where the first man Gajomartan dwells as a white being.

The Iranian first man Gajomartan dwells in the paradise associated with the tree and spring, and the Yakut first man is born by divine figures and connected with life-giving surroundings near the tree.
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Finno-Ugric, Siberian Mythology PLATE XLV / ASTERY TO FRIGHTEN AWAY A FEMALE / THE HEAVEN GOD / THE HEAVEN GOD; lines 17576-17671 confidence: high

Ajysit is introduced beside Ajy-Tojon as a feminine deity of birth whose name is linked with giving birth or creating; Ajysit brings the soul from heaven to the newborn and helps the woman in childbirth; prayer title Ajysit-Ijaksit is compared with Votiak Kildis-Vordis; Volga Finn Creator-god names are said possibly to derive from Turco-Tatar sources and from birth/procreation verbs.

Ajysit brings the soul from heaven to the child being born and helps the woman in childbirth.
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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 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 FALL OF MAN / CHAPTER IX / THE ORIGIN OF THE MOSQUITO / THE ORIGIN OF THE MOSQUITO 387; lines 17086-17160 confidence: high

The passage introduces corresponding Altai Tatar myths, described as apparently of Indian origin: Erlik creates the water-giant Andalma-Muus; Ulgen’s heroes decide to kill him; Tyurun-Muzykay descends from heaven, is virgin-born, defeats the sea giant, and cuts the body into pieces from which insects including mosquitoes are born.

The Altai Tatar account says Tyurun-Muzykay descends from heaven, is given birth to by a virgin, becomes a man, and kills the water-giant.
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Finno-Ugric, Siberian Mythology THE 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 HEAVEN GOD / PLATE XLV / ASTERY TO FRIGHTEN AWAY A FEMALE / THE HEAVEN GOD; lines 17478-17573 confidence: high

Tales reflect belief in the procreative sky by explaining that human children and animal young, or more commonly their souls, come from Heaven; Yakuts believe a child's soul comes to its mother as a bird.

The passage says tales explain children, animal young, or their souls as coming from Heaven to earth, including a Yakut child-soul descending as a bird.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / PLATE XLV / ASTERY TO FRIGHTEN AWAY A FEMALE / THE HEAVEN GOD; lines 17478-17573 confidence: high

A Mongol tale says Tanshikai's soul came from above as hail falling on his mother's lips. Another ancestor was born after a descending ray of light fructified his mother. Jenghiz Khan is said to have been born of a virgin and able to call the sky father.

Tanshikai's soul descends as hail, a Mongol ancestor is begotten by a descending ray of light, and Jenghiz Khan is said to be virgin-born with the sky as father.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / PLATE XLV / ASTERY TO FRIGHTEN AWAY A FEMALE / THE HEAVEN GOD; lines 17478-17573 confidence: medium

Ajy-tangara is glossed as Yakut Creator god or Creative Heaven, though its relation to the old belief is uncertain. The Chuvash Suratan-Tura, Birth-giving Heaven, is connected with the Aurora Borealis; during it the sky gives birth to a son, and Suratan-Tura eases childbirth agonies. Other Yakut creator names are listed.

Suratan-Tura is glossed as Birth-giving Heaven, connected with the Aurora Borealis, sky birth of a son, and easing childbirth pains.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / THE HEAVEN GOD / THE HEAVEN GOD / THE HEAVEN GOD; lines 17394-17475 confidence: medium

Altai Tatars say each mortal has Jajutsi, who brings life-force from the heavenly lake of milk and follows as a good spirit; Kormos is a lifelong evil companion; good and evil deeds are recorded on right and left shoulders; Jajutsi live in the third Heaven; the text notes Iranian origin for good and bad angels.

The Jajutsi brings life-force from a lake of milk in the third storey of Heaven and brings the embryo alive into the world.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI; lines 21864-21954 confidence: high

Potanin's Altai note says the Bersit clan forefather was a wolf living in a forest near a lake with a deer; their son became ancestor of the clan.

Multiple traditions in the passage explain clans or peoples through descent from wolf, deer, dog, bull, wild boar, blue-grey bull, burbot, or other animal-associated ancestors.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI; lines 21864-21954 confidence: medium

Mongol origin myths include a dog ancestor, birth from a tree and nourishment by a dog, a last woman bearing two children by a bull after destructive war, and a bull-son who walks on all fours until his forefeet are cut off.

One Mongol variant says war leaves only one woman, who meets a bull and bears two children from whom the Mongol race is born.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI; lines 21864-21954 confidence: high

In a Buriat myth, Bukha-Nojon becomes a blue-grey bull, defeats Taizhi-Khan's mottled bull, appears by night as a youth to Taizhi-Khan's daughter, casts their child over Baikal, later retrieves and nourishes him; a shaman woman adopts the child as Bulagat, whose sons become Khori and Buriat ancestors; Ekerit is also named as an ancestor with burbot father and shore mother.

Bukha-Nojon is changed into a blue-grey bull, wrestles as a bull by day, appears as a fair youth by night, and fathers the ancestral child Bulagat.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI; lines 21864-21954 confidence: medium

Another Buriat myth says the forefathers came down from Heaven and were nourished by a wild boar; Khurmusta's daughter became pregnant from an unknown cause, came down to earth as a goat, and gave birth to two sons and a daughter.

A Buriat variant has forefathers coming down from Heaven and Khurmusta's daughter descending to earth as a goat before giving birth to children.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER / THE GREAT MOTHER; lines 18228-18320 confidence: high

Yakut prayers name the goddess of birth Ajysyt, Ajy-Khotun, and Birthgiving Nourishing mother; she grants children, pours a white elixir of life in some districts, descends as two Ajysyts to help a woman in birth-cramp, and is generally said to bring the child’s soul from Heaven and furnish life.

The passage names Ajysyt as Birthgiver, Birth-giving mistress, and Birthgiving Nourishing mother, and says children and life are granted through her.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER / THE GREAT MOTHER; lines 18228-18320 confidence: high

Yakut prayers name the goddess of birth Ajysyt, Ajy-Khotun, and Birthgiving Nourishing mother; she grants children, pours a white elixir of life in some districts, descends as two Ajysyts to help a woman in birth-cramp, and is generally said to bring the child’s soul from Heaven and furnish life.

The child’s soul is said to be brought from Heaven by Ajysyt, while mortals give only the embryo and Ajysyt furnishes life.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE; lines 15745-15836 confidence: high

The tree spirit tells the Lonely Man that his father is the Heaven god Ar-tojon, “The High Lord,” and his mother Kybai-Khotun; after birth he was lowered from the third heaven to earth to become forefather of the human race.

The tree spirit identifies the Lonely Man's father as a Heaven god and says he was lowered from the third heaven after birth to become humanity's forefather.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 16002-16068 confidence: medium

The passage says the milk-breasted goddess of the wonderful tree probably gave birth to the First Man; he asks her to be his mother and creator and says she raised him from orphanhood.

The milk-breasted goddess is described as likely having given birth to the First Man, who asks her to be his mother and creator.
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Finno-Ugric, Siberian Mythology THUNDER / CHAPTER XV / PLATE L / %; lines 19765-19896 confidence: medium

The wedding prayer beside the hearth addresses Mother Ut as Mistress of the fire, descended from elms on the Khangai-Khan and Burkhatu-Khan mountains, born when Heaven and Earth parted, coming from Mother Otygen’s footprints, created by Tengeri-Khan, with hard steel as father, flint as mother, and elm trees as ancestors; it also says fire was struck by the Heavendweller and nursed by Mistress Uluken.

The prayer says Mother Ut was born when Heaven and Earth parted, came from Mother Otygen’s footprints, was created by Tengeri-Khan, and has steel, flint, and elm-tree ancestry.
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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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Finno-Ugric, Siberian Mythology WATER SPIRITS / WATER SPIRITS / PLATE XXIV / WATER SPIRITS; lines 9805-9897 confidence: medium

Agricultural Finnish groups are said to drench the bride; Votiaks and Ingrians drench winter brides in spring. A Mordvin bride goes to a stream or well, pours water over herself, and asks the Water mother for children; Makariy reports offerings of money, linseed, bread, and salt to the water with a request to wash clothes and give children.

Mordvin brides and barren women ask the Water mother for children, and the passage explicitly mentions the German belief that children come from water.
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The Pre- and Proto-historic Finns, Volume 1 BELIEFS OF THE WEST FINNS 29! / LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC; lines 11721-11777 confidence: medium

Fire is said to be the offspring of Hoyhenes or Hdyhenes of the Panutars and Lemmes of the Lentohatars; the child is born in the sea and recognized as fire because it cannot be held or touched.

Fire is described as a child or offspring born in the sea and recognized by its untouchable burning nature.
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The Pre- and Proto-historic Finns, Volume 1 BELIEFS OF THE WEST FINNS 29! / LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC; lines 11721-11777 confidence: medium

The daughter of Pain and daughter of Death falls asleep on a meadow, is made pregnant by an east wind, and gives birth to a snake; the daughter of Pain and Tuoni’s son are parents of snails.

The daughter of Pain and Death is made pregnant by an east wind and gives birth to a snake.
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The Pre- and Proto-historic Finns, Volume 1 LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC / POHJOLA.; lines 12118-12200 confidence: medium

The sun is enclosed in rock or iron mountain and the moon in an enclosure or iron barn by Kuume or a Pirulainen; release is attributed to a woman, Paivatar, or the daughter of nature and cited as precedent for child delivery.

The release myth is cited as a precedent for child delivery, and the sun, moon, and Great Bear are asked to guide a child from the womb into open air.
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The Pre- and Proto-historic Finns, Volume 1 POHJOLA. / ELVES, BROWNIES. / RAHKOI. / PERKELE, PIRU.; lines 12487-12589 confidence: high

Fire is said to have been created by God, born of Jesus' word, and rocked by the Virgin Mary; salves prepared behind the stars are asked to trickle down from God's mouth or the Blessed One's beard.

Fire is said to be created by God, born of Jesus' word, and rocked by the Virgin Mary.
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The Pre- and Proto-historic Finns, Volume 1 SEVENTH OR TATAR PERIOD 267 / SEVENTH OR TATAR PERIOD 269 / CHAPTER VI / SPIRITS.; lines 10341-10456 confidence: high

Ukko, the aerial god and Creator on high, rubs his hands against his left knee and gives birth to three Luonnatars, who become mothers of iron; the passage notes that Creator is a later epithet.

Ukko gives birth to three Luonnatars by rubbing his hands against his left knee, and they become mothers of iron.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5290-5408 confidence: high

Virgin Mary finds an apple or arctic bramble berry on the path, swallows it, becomes pregnant, and by the tenth month a son moves in her lap; Ukko, lord on high and old man in the sky, frees her from throes and brings the child into the world.

Virgin Mary swallows an apple or arctic bramble berry, becomes pregnant, and the son is active by the tenth month.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5290-5408 confidence: high

The charm asks what to say when labor pains constrain a girl, and asks for someone able to remove the obstacle, split the hindrance, stretch the thighs, and bring a traveller or human child to earth.

The charm asks for one who can remove the labor obstacle and then names Ukko as the one who frees the woman from throes and helps bring the child to earth and outer air.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXPULSION / REPROACHING / BOASTING / BOASTING; lines 3432-3498 confidence: medium

The speaker says he is the son of a Northerner, rocked by a Turja girl and swung by a Laplander in an iron cradle; Ukko rumbled, earth quaked, Creator's clouds became wet like water, and heaven crackled like fire at his creation or arrival.

At the speaker's creation or arrival in the world, the passage describes Ukko rumbling, earth quaking, wet Creator's clouds, and heaven crackling like fire.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 10074-10190 confidence: medium

A childbirth formula describes labor pains and asks Ukko, king of the heavenly realm, to come, inspect whether the woman is under spells or old women’s charms, release her from binding spells and bands, and send the traveller or wee fingers into the world.

The childbirth formulae call on Ukko to identify harmful spells, release the woman from bands, open locks, and break thresholds, gates, bolts, and stones so the infant or child comes into the world.
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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 10192-10298 confidence: high

Ukko is called “god on high” and asked to come to the vapour-bath; the speaker requests water, juice, and honey for salves to “free the lass from childbirth pains” and bring a “traveller” into the world.

Most formulae in the passage ask named powers or celestial bodies to relieve labor, free the woman from childbirth pains, and bring the child into the world.
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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 10192-10298 confidence: high

Ukko is called “god on high” and asked to come to the vapour-bath; the speaker requests water, juice, and honey for salves to “free the lass from childbirth pains” and bring a “traveller” into the world.

The childbirth formulae repeatedly describe opening doors, gates, slits, bolts, fences, and cramped enclosures so that the child can emerge.
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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 10192-10298 confidence: high

Ukko is called “god on high” and asked to come to the vapour-bath; the speaker requests water, juice, and honey for salves to “free the lass from childbirth pains” and bring a “traveller” into the world.

The speaker asks for water, honey, salves, and fish slime or spittle to anoint the woman and relieve childbirth pains.
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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 11513-11638 confidence: medium

Man is described as made from a clod of earth and a cake of mould; the Lord gives breath and the Creator forms life for him from his mouth.

Man is made from earth and mould and receives breath and life from the Lord or Creator’s mouth.
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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 11513-11638 confidence: high

The bear is born close to the moon, beside the sun, on Charles’s Wain, let down to earth into woods, rocked by Sinisirkku in a golden cradle with silver straps under fir and pine, baptized near fiery rapids or a holy stream by the king of Himmerkki, with the Virgin Mary as godmother and carrier, and receives several names.

The bear is born near celestial bodies, lowered to earth, cradled under trees, baptized, godmothered, and named.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11640-11748 confidence: medium

The speaker says he knows broad-forehead’s origin; broad-forehead is born in the sky on the moon, sun, and Seven Stars near maidens of the air and Nature’s daughters while fire flashes and the world turns on a wheel.

Broad-forehead is born in the sky among moon, sun, stars, and aerial female figures, then let down to earth for nursing and baptism.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 12428-12532 confidence: medium

Sharp Frost or Hard Weather is said to be born among willow trees or in birch, from an ever-devastating sire and worthless mother, beside cold stones and an icy lump.

Sharp Frost is repeatedly treated as a child with birth, mother, nursing, baptism, naming, and growth into a destructive being.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 12898-13024 confidence: medium

Ukko, the aerial god and Creator above, rubs his palms on his left knee; three Luonnotars are born to be mothers of iron ore and generators of steel.

Ukko generates three Luonnotars, and their differently colored milk becomes soft iron, brittle iron, and steel.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13128-13244 confidence: medium

Formula b begins by claiming knowledge of iron's genesis; winds and storms damage trees, move a hillock to the sea, and form an island by spells where a wood, meadow, and maidens or brides appear and milk onto the ground.

Maidens milk onto the ground; the milk flows into turf and iron is said to originate, be born, and grow there.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13246-13356 confidence: medium

A gold fish and salmon act in an unfrozen pool and bubbling spring; maidens or brides are bred from the fish material to be mothers of iron ore and breeders of steel.

Iron is born through fish spawn, iron-mother maidens, divine transport to a forge, and Ilmarinen’s smith-work.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13246-13356 confidence: medium

A lovely maiden rises from a dell, sea, or grass clump and rejects suitors; a giant or sea tursas places nightmare or sleep on her, lies with her, makes her pregnant, and departs.

A sea monster or giant coerces a maiden, she becomes pregnant, and she gives birth to Rickets, a personified ailment described as a destructive boy.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13479-13571 confidence: medium

Winds blow into and through her body, including her hips, lower limbs, bones, and joints, and the wind or chill wind makes her pregnant; a dawn-of-day variant is noted.

The passage says winds blow through the female figure and make her pregnant, leading to a prolonged and extraordinary birth sequence.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 14034-14151 confidence: high

A fiery spark or red drop falls through heavens and clouds from above nine skies and six firmaments, from where Creator or Ukko of the air struck fire.

Multiple variants locate fire's birth or creation above the skies and connect it with divine figures, a sky fire-maiden, or Virgin Mary tending it.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs GREAT RUSSIAN EXORCISMS / GREAT RUSSIAN EXORCISMS / POST-CLASSICAL CHARMS / SWEDISH CHARMS; lines 1644-1727 confidence: medium

Against stitch and pleurisy, the formula invokes Christ's birth and the Holy Trinity and commands stitch and pleurisy not to hold or sting.

The charm against stitch and pleurisy says to hold hard as Christ let himself be born and invokes the Holy Trinity.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena CONCERNING THE CRATER OR CTJP 455 / THE DISCIPLES OF THRICE -GREATEST HERMES 459 / THE DISCIPLES OF THRICE-GREATEST HERMES 461 / THE PISCIPLES OF THRICE -GREATEST HERMES 463; lines 25325-25423 confidence: high

The passage says the God or Spiritual Master contains disciples; the relation is father-son and mother-child; the disciple is “born in the womb of the Master Presence” and “as it were his ka.”

The passage connects inner mysteries and spiritual instruction with a Master who contains disciples and begets the disciple as father and mother.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANBBIA 217 / PHILO OF ALEXANDRIA 219 / PHILO OF ALEXANDRIA 221 / PHILO OP ALEXANDRIA 223; lines 12746-12851 confidence: high

The passage says Philo interprets Tamar by the canon of Sacred Marriage and Mystery details: Tamar sits in the House of the Father-Saviour, renounces mortal pleasures, receives divine quickening, conceives Seeds of virtue, bears fair deeds, and receives trophies and a palm of victory.

Tamar is explicitly interpreted by the canon of the Sacred Marriage and receives divine quickening; the cosmic passage describes God’s union with Wisdom and divine seed producing the Cosmos.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANBBIA 217 / PHILO OF ALEXANDRIA 219 / PHILO OF ALEXANDRIA 221 / PHILO OP ALEXANDRIA 223; lines 12746-12851 confidence: high

The Demiurge is Father of the universe; Wisdom is Mother. God unites with Wisdom, implants genesis, and Wisdom receives the Seed of God and brings forth the Cosmos as beloved Son.

The Demiurge is Father, Wisdom is Mother, and the Cosmos is brought forth as the only beloved Son.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 203 / PHILO OF ALEXANDRIA 205 / PHILO OF ALEXANDRIA 207 / PHILO OP ALEXANDRIA 209; lines 11990-12097 confidence: low

Philo's ineffable mysteries are discussed; patriarchal wives are allegorical types of virtues; unfit hearers should stop their ears or depart; higher teaching of divine mysteries is given to worthy mystae who practice genuine piety.

The passage mentions explaining the conception and birth-throes of the Virtues, with patriarchal wives interpreted as allegorical types of virtues.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 211 / PHILO OF ALEXANDRIA 213 / PHILO OF ALEXANDRIA 215 / PHILO OF ALEXANBBIA 217; lines 12423-12522 confidence: high

Sarah conceived when God looked upon her in solitary contemplation and brought forth for Abraham, who longed to attain wisdom.

Several female figures identified as Virtues conceive, become pregnant, or are with child through divine action, divine seed, supplication to God, or without mortal husband.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 213 / PHILO OF ALEXANDRIA 215 / PHILO OF ALEXANBBIA 217 / PHILO OF ALEXANDRIA 219; lines 12525-12637 confidence: high

God, beyond generation and change, should sow in humans 'the ideal seeds of the immortal virgin Virtues.'

God or the Father repeatedly sows divine seed, ideal seeds, rays, virtues, or light-beams into the soul, producing the Cosmos, virtues, deathless progeny, or good things.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 215 / PHILO OF ALEXANBBIA 217 / PHILO OF ALEXANDRIA 219 / PHILO OF ALEXANDRIA 221; lines 12640-12743 confidence: medium

Philo addresses mystae, interprets “Laughter” as Joy and “hath made” as “hath begotten,” paraphrases the meaning as “The Lord hath begotten Isaac,” and describes divine fatherhood as sowing in the soul and generating blessedness.

The Lord begets Isaac; Virtue’s womb is opened by God; Virtue bears spiritual offspring; and Logos begets good counsels and virtuous deeds.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OP ALEXANDRIA 209 / PHILO OF ALEXANDRIA 211 / PHILO OF ALEXANDRIA 213 / PHILO OF ALEXANDRIA 215; lines 12320-12420 confidence: medium

The passage says Philo is speaking of a secret of initiation, not women’s conception and childbirth, but Virtues, identified with the virtuous soul.

Virtues are said to conceive offspring from another and bring forth perfections, while the Father of all universal things sows glorious progeny in them.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OP ALEXANDRIA 223 / PHILO OF ALEXANDRIA 225 / VOL. I. 15 / PHILO OF ALEXANDRIA 227; lines 12953-13053 confidence: medium

The Man named East or Rising is interpreted as an Incorporeal Man and Divine Image; the Father makes him rise as Eldest Son or First-born, and he imitates the Father, contemplates archetypes, and fashions species.

The Logos is First-born and is said to have incorruptible and perfectly pure parents, God and Wisdom.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE DISCIPLES OF THRICE-GREATEST HERMES 461 / THE PISCIPLES OF THRICE -GREATEST HERMES 463 / THE DISCIPLES OF THRICE- GREATEST HERMES 465 / THE DISCIPLES OF THRICE -GREATEST HERMES 467; lines 25525-25620 confidence: high

The address says Jesus gives sight and calls the dead back, and Aesculapius does too; Aesculapius is wondrously born, endangered in infancy, heals, raises the dead, is smitten by Zeus's thunderbolt, and translated above.

Aesculapius is described as wondrously born and in danger in infancy.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 273 / VOL. I. 18 / THE MYSTERIES OF ISIS AND OSIRIS 275 / THE MYSTERIES OF ISIS AND OSIRIS 277; lines 15646-15759 confidence: medium

The passage says the sun is not literally born as a babe from a lotus; this writes sunrise and riddles the sun's rekindling from moist elements, with a note on new birth from above.

Sunrise is represented by a newborn babe on a lotus and explained as the sun's rekindling from moist elements; a note also mentions new birth from above.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 273 / VOL. I. 18 / THE MYSTERIES OF ISIS AND OSIRIS 275 / THE MYSTERIES OF ISIS AND OSIRIS 277; lines 15646-15759 confidence: medium

The text introduces the shortest useful form of the myth: Rhea secretly united with Kronos, and Helios, sensing it, imprecated her not to bring forth in month or year.

The mystery-myth says Rhea secretly united with Kronos and Helios cursed her not to bring forth in month or year.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 277 / THE MYSTERIES OP ISIS AND OSIRIS 279 / THE MYSTERIES OP ISIS ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283; lines 16000-16116 confidence: high

Osiris unknowingly unites with Isis’s sister as if with Isis; a honey-clover wreath left with Nephthys is proof; Nephthys exposes the babe after bearing it because she fears Typhon.

The babe born from Osiris and Nephthys is exposed through fear of Typhon, then found with dogs guiding Isis and reared as Anubis.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 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: medium

Apis is considered the animated image of Osiris, conceived when generative light from the Moon fastens on a cow in heat; Apis's markings resemble lunar configurations.

Apis is conceived through generative light from the Moon acting upon a cow, and the Moon is described as made pregnant by the Sun.
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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 327 / THE MYSTERIES OF ISIS AND OSIRIS 329 / THE MYSTERIES OF ISIS AND OSIRIS 331 / THE MYSTERIES OF ISIS AND OSIRIS 333; lines 18737-18841 confidence: medium

The birth of Apollo from Isis and Osiris while the gods were in the womb of Rhea is read as an enigma for the time before the sensible cosmos manifested, when imperfect Nature brought forth her first birth.

The birth of Apollo/Elder Horus before the sensible cosmos is interpreted as Nature’s imperfect first birth; he is called lame in the dark and only an image of the world to be.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 331 / THE MYSTERIES OF ISIS AND OSIRIS 333 / THE MYSTERIES OF ISIS AND OSIRIS 335 / THE MYSTERIES OP ISIS AND OSIRIS 337; lines 18955-19060 confidence: high

The cited ritual note says Amsu or Min is Horus, avenger of his father; his coming forth is his birth; his head-plumes are Isis and Nephthys as protectors, or alternatively two uraei or two eyes.

The cited ritual calls the coming forth of Amsu/Min his birth; Plato's Love is conceived by Poverty and Means; Horus/Cosmos is born from the interpreted principles.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 339 / THE MYSTERIES OF ISIS AND OSIRIS 341 / THE MYSTERIES OF ISIS AND OSIRIS 343 / THE MYSTERIES OF ISIS AND OSIRIS 345; lines 19390-19491 confidence: medium

The reported interpretation says pregnant Isis ties an amulet in Phaophi; Harpocrates is born near the winter solstice in early sprouts; lentil first-fruits are offered and thanksgiving after spring equinox is kept.

In the reported interpretation, Isis is pregnant and ties an amulet, while Harpocrates is born around the winter solstice as an imperfect infant in early sprouts.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 21651-21802 confidence: medium

The form is self-impregnated, carried upward by the Divine Spirit that had taken it as consort, thrusts its head into the Light, and is described as an ensouled work like an egg and swift like a wing.

The form is self-impregnated and carried by the Divine Spirit that had taken it as consort, leading to a birth-like emergence into Light.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 21987-22166 confidence: medium

The Perfect Logos of the Light makes himself like the Beast or Serpent and enters the impure Womb to loosen bonds laid on the perfect mind.

The Logos of God descends into the Womb of the Virgin, takes on likeness to the serpent, and loosens bonds on the perfect mind.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 21987-22166 confidence: medium

Mead says this Orphic or Chaldaean lore appears summed up in Mithra-cult symbolism, especially the lion-headed divinity and the birth of the God from the Rock, suggesting a Chaldaean element in Mithraic tradition.

The commentator mentions the birth of the God from the Rock as part of Mithra-cult symbolism.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22351-22528 confidence: high

A mystery answer says the Maiden/Kore/Virgin has given birth to the Aeon; the next paragraph designates this Aeon as Alone-begotten, and the author relates the Egyptian Aeon cult to mystery-rites and Christ-mystery symbolism.

The passage reports a ritual answer that the Maiden/Kore/Virgin gave birth to the Aeon and adds that Aeon is called Alone-begotten.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22351-22528 confidence: medium

A mystery answer says the Maiden/Kore/Virgin has given birth to the Aeon; the next paragraph designates this Aeon as Alone-begotten, and the author relates the Egyptian Aeon cult to mystery-rites and Christ-mystery symbolism.

The author places the Aeon birth statement within a mystery context and associates the cult of Aeon with mystery-rites.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 287 / THE MYSTERIES OP ISIS AND OSIRIS 289 / VOL. I. 19 / THE MYSTERIES OP ISIS AND OSIRIS 291; lines 16466-16570 confidence: medium

Isis brings forth Harpocrates from union with Osiris after his death; Harpocrates missed the month and was weak in the lower limbs.

Isis bears Harpocrates from union with Osiris after Osiris’s death, and the child is marked by unusual timing and bodily weakness.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE 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 THE MYTH OF MAN IN THE MYSTERIES 159 / THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163; lines 9359-9476 confidence: high

"When Ocean flows down ... it is the birth-causing of men"; when it flows up toward the Wall, Palisade, and White Rock, "it is the birth-causing of gods."

The passage contrasts Ocean’s downward flow, which causes men, with its upward flow, which causes gods, and later states that birth above is superior to death.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 159 / THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163; lines 9359-9476 confidence: high

"From water alone — that is, spirit — is begotten the spiritual [man], not the fleshly"; the passage contrasts what is born of flesh with what is born of spirit.

The spiritual man is said to be begotten from water, identified as spirit, in contrast to the fleshly lower man.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 173 / THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179; lines 10357-10471 confidence: high

“[Our] Lady hath brought forth a Holy Son: Brimo [hath given birth] to Brimos”

The hierophant’s proclamation says the Lady has brought forth a Holy Son, with Brimo giving birth to Brimos, and the gloss identifies the Strong as generated.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179 / THE MYTH OF MAN IN THE MYSTERIES 181; lines 10474-10597 confidence: high

The passage describes a Virgin big with child who bears a Son, not psychic or fleshly but a blessed Aeon of Aeons, and quotes the Saviour on the narrow way to Life and the broad way to Destruction.

A Virgin is described as conceiving and bearing a Son who is a blessed Aeon of Aeons.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179 / THE MYTH OF MAN IN THE MYSTERIES 181; lines 10474-10597 confidence: high

The Phrygians say the Father of wholes is Amygdalos, not an ordinary tree; Amygdalos is pre-existing, has the Perfect Fruit moving in his Depth, tears his Womb, and gives birth to his own Son.

Amygdalos is pre-existing, contains Perfect Fruit within himself, tears his Womb, and gives birth to his own Son.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179 / THE MYTH OF MAN IN THE MYSTERIES 181; lines 10474-10597 confidence: medium

The Phrygians say the Father of wholes is Amygdalos, not an ordinary tree; Amygdalos is pre-existing, has the Perfect Fruit moving in his Depth, tears his Womb, and gives birth to his own Son.

Amygdalos is glossed as almond-tree while also being described as no ordinary tree and as giving birth to his own Son.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179 / THE MYTH OF MAN IN THE MYSTERIES 181 / THE MYTH OF MAN IN THE MYSTEKIES 183; lines 10600-10719 confidence: medium

The passage names 'the Invisible, Unnameable, and Ineffable [One].'

The passage describes a generated Invisible proceeding and being born from an invisible, unnameable source and later names Father and Son.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 89 / THE POPULAR THEURGIC HERMES-CULT 91 / THE POPULAR THEURGIC HERMES-CULT 93 / THE POPULAR THEURGIC HERMES-CULT 95; lines 5792-5906 confidence: medium

The speaker says he was before fire and snow, shall be after them, and is "the one who has been born from heaven."

The speaker declares having been born from heaven, and the editorial note glosses this as regenerate or spirit-born, with references to virgin-birth and the birth of Horus.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 89 / THE POPULAR THEURGIC HERMES-CULT 91 / THE POPULAR THEURGIC HERMES-CULT 93 / THE POPULAR THEURGIC HERMES-CULT 95; lines 5792-5906 confidence: low

The Lord is called Lord of mighty names, said to be in all hearts, to burst open rocks, and to make the names of gods move.

The Lord is said to burst open rocks, and the editorial note says this may refer to the idea of a god born from the rock in Mithraic mystery tradition.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 57 / THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61 / THOTH THE MASTER OF WISDOM 63; lines 4156-4249 confidence: medium

Thoth speaks words resulting in the creation of the heavens and earth, teaches Isis words to revivify Osiris, and gives her formulae that restore Horus after a fatal scorpion sting.

Osiris is revivified so that he can beget a child by Isis; the narrator links this to a son begotten after death and raised life.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 69 / THOTH THE MASTER OF WISDOM 71 / THOTH THE MASTER OF WISDOM 73 / THOTH THE MASTER OP WISDOM 75; lines 4760-4855 confidence: high

Other halls and chambers are described as having names referring mostly to Mysteries of the Light and divine Birth, including Hall of the Golden Rays, Chamber of Gold, Chamber of Birth, Dwelling of the Golden One, and Chamber of Flames.

The passage repeatedly names divine birth, identifies the mystery as the Birth of Horus, and pairs the chief hall's child title with the planisphere image of a holy Mother and divine Child.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 81 / VOL. 1. 6 / THE POPULAR THEURGIC HERMES-CULT 83 / THE POPULAR THBITRGIG HEBMES-OULT 85; lines 5218-5334 confidence: medium

Lord Hermes is asked to come as babes come into women's wombs, to collect the food of gods and men, and to give grace.

Hermes is asked to come as babes come into women's wombs, and the note identifies this as an echo of spiritual rebirth or regeneration.
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Thrice-Greatest Hermes, Vol. I: Prolegomena Thrice-Greatest Hermes, Vol. I: Prolegomena / VI PREFACE / G. R. S. M. / CONTENTS; lines 394-821 confidence: medium

Contents headings list Egyptian wisdom, the holy land of Egypt and its initiates, Thoth the initiator, doctrines and temples of initiation, the mystery of Horus’s birth, the Book of the Master, and steps of the path.

A heading names the mystery of the birth of Horus.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 18 / THE MYSTERIES OF ISIS AND OSIRIS 275 / THE MYSTERIES OF ISIS AND OSIRIS 277 / THE MYSTERIES OP ISIS AND OSIRIS 279; lines 15762-15877 confidence: high

Five days are induced into the 360 days and kept by Egyptians as birthdays of the gods.

The five induced days are kept as divine birthdays, and the passage assigns the births of Osiris, Aroueris, Typhon, Isis, and Nephthys to them.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167; lines 9597-9803 confidence: medium

The verses ask for water and wine and say: 'My Cup tells me of what race I must be born.'

The Cup indicates what race the speaker must be born from; the interpretation says this is spiritual, not carnal, and the Samothracian statues image a regenerated spiritual man.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167; lines 9597-9803 confidence: medium

The Samothracian initiation temple is said to contain two naked, ithyphallic male statues with raised hands, like Hermes in Cyllene; the statues are images of the Man Original and the regenerated spiritual man.

Two Samothracian statues are identified as images of the Man Original and the regenerated spiritual man of like substance with him.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167; lines 9805-9851 confidence: medium

“Concerning His Ascent ... that is his regeneration in order that he may be born spiritual, not fleshly.”

The gloss states that the figure is regenerated so that he may be born spiritual, not fleshly.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND . 199-212 / CORP. HERM. XIII. (XIV.) / THE SECEET SERMON ON THE / MOUNTAIN . . . 219-233; lines 404-472 confidence: medium

The mountain sermon section lists “The Secret Hymnody” and commentary headings including “The Three Stages of Probation,” “The Mount of Initiation,” “The Birth from Above,” “The Virgin-Birth,” “The Race of the Logos,” and “The Self-taught.”

Commentary headings include “The Birth from Above,” “The Virgin-Birth,” and “The Way of Birth in God.”
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 213 / COMMENTAKY / ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217; lines 9211-9302 confidence: high

Hippolytus is cited: Valentinus saw a babe “only just been born,” questioned it, and “the babe replied and said it was the Logos.”

The passage reports a newly born babe who speaks and identifies itself as the Logos.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15; lines 9585-9787 confidence: high

Hermes says Rebirth is complete when the Ten drives out the Twelve; Birth in God involves abandoning bodily senses, knowing oneself as Light and Life, and being filled with bliss.

The passage repeatedly names Rebirth or Birth in God, says the birth in understanding is complete, and tells Tat he has been born a God and Son of the One.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10055-10195 confidence: high

Tat is to receive true Mind-consciousness through his master; Christ is to be born in his heart; the light of the Pleroma is to shine inwardly; this is New Birth, Regeneration, Re-birth, or being born from Above.

Tat’s reception of Mind-consciousness, the birth of Christ in his heart, and the Pleroma’s light are identified as New Birth, Regeneration, Re-birth, and being born from Above.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10055-10195 confidence: high

John and 1 Peter passages on being born from Above or re-born are cited for mutual explanation, not to prove dependence; New Birth and Sacred Marriage are called the crowning mystery of the Spiritual Way for mystic schools of the time.

The commentary states that New Birth and Sacred Marriage were the crowning mystery of the Spiritual Way, and the cited Naassene passage describes entrants becoming bridegrooms through the Virginal Spirit.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10055-10195 confidence: high

Tat’s desired secret is the Mystery of the Birth from the Virgin Womb, the Birth of Man, and the Great Mystery of Regeneration.

Tat’s desired secret is the Mystery of Birth from the Virgin Womb, and the Naassene citation describes a Virgin conceiving and bearing a Son who is not fleshly but a blessed Aeon of Aeons.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10197-10245 confidence: high

The treatise is summarized as identifying the Womb with Silence, Matter with Wisdom, the Aeon's coming to consciousness in man with the Birth of Man/Son of God, and the Seed with the Good or Logos sown by the Father's Will; this is called the Birth of Christ in man.

Womb, Seed, Father, Logos, and the Birth of Man/Son of God/Christ in man are linked in the commentary.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAKY / TO ASCLEPIUS 69 / TO ASCLEPIUS 71 / TO ASCLEPIUS 73; lines 3493-3544 confidence: medium

Egyptian priests are described as married, and their rule, like that of the Pythagoreans, is that a man should first discharge his social duty before retiring to contemplation.

The passage frames childbearing as a duty that continues the race, supplies bodies for advanced souls, and supports continuation of the Order before contemplative retirement.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 6895-7041 confidence: medium

"The Gnosis of the Good is holy silence and a giving holiday ... to every sense."

Holy Silence is described as a divine womb or mother-nature, and a related Hermetic quotation says wisdom conceived in silence is the womb from which man is born, with the Good as seed.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 5 / POEMANDRES, THE SHEPHERD OF MEN 7 / PCEMANJDRES, THE SHEPHERD OF MEN 9 / PGSMANDRES, THE SHEPHERD OF MEN 11; lines 901-982 confidence: medium

Nature, embraced by Man, immediately brings forth seven 'men' corresponding to the Seven; they are male-female and moving in the air.

Nature is embraced by Man and immediately brings forth seven male-female beings corresponding to the Seven.
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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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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OP MEN 41 / PCEM ANDRES, THE SHEPHERD OP MEN 43 / PCEM ANDRES, THE SHEPHERD OF MEN 45 / PCEMANDRES, THE SHEPHERD OF MEN 49; lines 2458-2499 confidence: medium

The commentary says the original treatise continues with the awakening of spiritual consciousness that has come to the new-born disciple.

The commentary describes the disciple as new-born and says, in Christian terms, that Christ has been born consciously in his heart.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 14358-14529 confidence: high

God is alone yet all-complete in the fertility of either sex, ever with child of His own Will, and brings to birth what He wills; His Will is All-goodness and the Goodness of all things.

God is all-complete in the fertility of either sex and brings to birth whatever He wills to procreate.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10296-10442 confidence: high

The change is described as inner; the physical form remains as before, and physical sight cannot penetrate the Veil of the Mystery.

The passage repeatedly describes a Birth in God, Re-birth, New Creation, and birth of spiritual senses in Tat.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10748-10915 confidence: medium

The New Birth is called the Essential Birth and is described as the birth of the Essential Man, the God, Son of the One.

The New Birth is characterized as the Essential Birth of the Essential Man, the God, Son of the One.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16; lines 10247-10293 confidence: high

“Hermes cannot teach to Tat this Birth in words,” just as Isis is not permitted to declare it openly to Horus.

The Birth cannot be taught in words by Hermes, and Isis is said to be forbidden to disclose the origin or Way-of-Birth lest it be known to men.
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germanic

Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11052-11132 confidence: high

A childless queen prays each morning in the garden; an angel from heaven tells her she will have a son with the power of wishing, and she gives birth to a son.

A childless queen prays, an angel announces a son with wishing power, and the queen gives birth.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12081-12171 confidence: medium

On a third catch, the fish says it is fated to fall into the fisherman’s hands and orders him to cut it into six pieces: two for his wife, two for his horse, and two for the ground.

After the golden fish instructs its division and the wife eats two pieces, she bears two children made entirely of gold.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24612-24704 confidence: high

The child leads Peter between cliffs to a cavern shining with gold, silver, and crystal, where twelve cradles stand side by side; Peter and then his brothers are guided by angels and rocked to sleep there.

Peter and his eleven brothers sleep in golden cradles for three hundred years and awaken on the night the Saviour of the world is born, after angelic children have guided and rocked them.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24612-24704 confidence: high

Three hundred years before Christ's birth, a poor mother with twelve sons prays that they may be on earth with the promised Redeemer and sends them out for bread; Peter, the eldest, becomes lost and starving in a great forest.

The poor mother has twelve sons, prays for them to be with the promised Redeemer, and after their three-hundred-year sleep they awaken at Christ's birth and are called the twelve apostles.
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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 DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343; lines 16778-16867 confidence: high

"heroes being directly or indirectly produced by gods and goddesses in conjunction with man" and "the oldest kingly families connect themselves with heaven"

The Greek examples are described as heroes produced by gods and goddesses in conjunction with humans.
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Teutonic Mythology, Volume 1 DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343; lines 16778-16867 confidence: high

"prime progenitor Tuisco" and "deum terra editum"

Tuisco is described as a prime progenitor and as a god born from earth; Mannus is described as Tvisco's son.
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Teutonic Mythology, Volume 1 DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343; lines 16870-16976 confidence: medium

“Augustus, being deified, passed in legend for a son of Apollo, whom the god in the shape of a dragon had by Atia.”

Apollo is said to have taken the shape of a dragon and had Augustus by Atia.
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Teutonic Mythology, Volume 1 EIGIL. TOKI. IIEMIXG. TELL. 381 / TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387; lines 19041-19050 confidence: high

“Unborn children, namely those that have been cut out of the womb, usually grow up heroes.”

The passage states that children cut out of the womb usually become heroes and lists multiple heroic examples.
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Teutonic Mythology, Volume 1 EIGIL. WITICIIO. WATE. WIELANT. 377 / EIGIL. TOKI. IIEMIXG. TELL. 381 / TELL. EIGIL. 383 / HEROES. 385; lines 18844-18933 confidence: high

A cited Latin source names Hengest and Horsa as kin of Woddan and says pagans honored Woddan as a god, offering sacrifice for victory or virtue.

The passage explicitly treats bodily descent from gods as an alleged feature of ancient heathen herohood and quotes Hengest and Horsa as kin of Woddan.
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Teutonic Mythology, Volume 1 EIGIL. WITICIIO. WATE. WIELANT. 377 / EIGIL. TOKI. IIEMIXG. TELL. 381 / TELL. EIGIL. 383 / HEROES. 385; lines 18844-18933 confidence: medium

“Among the heroes themselves there occur second births”; “As a god renews himself in a hero, so does an elder hero in a younger.”

The passage states that second births occur among heroes, compares them with incarnations of gods, and says a god or elder hero renews himself in a later hero.
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Teutonic Mythology, Volume 1 GODS. 117 / GODS. . 121 / GODS OF THE WEEK. 125 / GODS OF THE WEEK. 127; lines 6307-6342 confidence: medium

Matthew of Westminster's variant: Vortigern asks about ancestral religion; Hengist names Saturn, Jove, Mercury/Voden, and Fream; Vodensday and Friday are explained from Voden and Fream; Frea is identified by some with Venus, born from sea foam according to fables.

Matthew's variant mentions the fable that Venus was born from sea foam.
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Teutonic Mythology, Volume 1 HEROES. 341 / HEROES. 343 / INGUIO. HARTUNG. 347 / INGUIO. PORO. ISCIO. 349; lines 17072-17164 confidence: medium

Buri is described as “that first man or human being, who was licked out of the rocks by the cow”; Buri and Borr are identified as forefathers of Odin, Vili, and Ve, and Borr is linked with a root suited to a tale of first-born or first-created men.

Buri is licked out of rocks by a cow and produced from stone, while Tvisco is described as earth-born.
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Teutonic Mythology, Volume 1 IRMIN. 355 / IKMIX. IRING. 3G1 / MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365; lines 17856-17945 confidence: medium

Mannus, father of Isco, is said to have suggested Laertes; the passage mentions first-man creation from stone or rock and Asco growing from the ash tree.

The passage mentions creation of the first man from stone or rock and says Asco grew up out of the ash tree.
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Teutonic Mythology, Volume 1 ISIS. 20 1 / ISIS. 2G3 / HOLDA, HOLLE. 265 / UOLDA, IIOLLE. 267; lines 13229-13237 confidence: low

A supplement note says newborn babes are fetched by the nurse from Dame Holle's pond.

The supplement note says newborn babes are fetched by a nurse from Dame Holle's pond.
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Teutonic Mythology, Volume 1 LANGUAGE. 333 / GRADES. OFFICES. 335 / DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339; lines 16637-16684 confidence: medium

The passage reports that Jornandes applies semidei to the anses and that Saxo calls Balder a semideum procreated from an arcane seed of the supernal beings.

The passage reports Saxo's characterization of Balder as a semideum procreated from an arcane seed of the supernal beings.
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Teutonic Mythology, Volume 1 NORNI. WYRD. 407 / NORNI. FATAE. 411 / NORNI. FATAE. 413 / NOKNI. 415; lines 20344-20449 confidence: high

The passage says the Nornagestssaga resembles Meleager: at Meleager's birth three Moirai tell his fortune, and Atropos gives him life only until a hearth billet burns out; his mother removes it from the fire.

The passage gives Meleager's birth prophecy by three Moirai, Saxo's consultation about Olaf's future, and Laima's determination of a child's fortune at birth.
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Teutonic Mythology, Volume 1 TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389; lines 19053-19142 confidence: high

The passage suggests Sigurðr and Sceaf may be called unborn, lists Uni hinn oborni and Ulfrun in oborna, and notes wise-women or prophetesses may come into the world in the same way.

The passage groups unborn and extracted figures and explicitly says their extraordinary manner of coming into the world presages a higher and mysterious destiny.
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Teutonic Mythology, Volume 1 TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389; lines 19053-19142 confidence: medium

The passage says the Greek myth of Metis and Tritogeneia is not unlike the preceding cases: the virgin goddess springs from Zeus’s forehead.

Tritogeneia is described as springing from Zeus’s forehead and is compared with extraordinary birth.
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Teutonic Mythology, Volume 1 TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389; lines 19053-19142 confidence: high

The passage states that beloved kings’ births are announced by joyful phenomena and deaths by terrible ones; Froði’s reign is blissful, Hakon’s election year has doubled bird and tree fertility, and Helgi’s birth night has crying eagles and holy waters from mountains.

The passage states that the births of beloved kings and heroes are announced by joyful phenomena and gives examples of doubled fertility, eagles, and holy mountain waters.
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Teutonic Mythology, Volume 1 TEMPLES. 67 / GROVES. 71 / GEOVES. 75 / GROVES. 77; lines 3863-3947 confidence: medium

Henry the Letton is cited for a mountain and very beautiful forest where local people said the great Osilian god Tharapila was born and from which he flew to Osilia.

Tharapila is said to have been born in a mountain and beautiful forest and to have flown from there to Osilia.
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Teutonic Mythology, Volume 1 WISE WOMEN. 1597 / WISE WOMEN. 399 / ITIS. VELEUA. GANNA. 403 / NORNI. WYRD. 407; lines 20018-20111 confidence: high

At Nornagest's father's house, the babe lies in a cradle with two tapers burning; two women bestow favorable gifts, while the youngest norn angrily declares that the child will live only until the lighted taper burns out.

At the child's cradle, two women grant favorable gifts and happiness, while the youngest norn imposes a restrictive life-fate.
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Teutonic Mythology, Volume 1 WISE WOMEN. 399 / ITIS. VELEUA. GANNA. 403 / NORNI. WYRD. 407 / NORNI. FATAE. 411; lines 20127-20202 confidence: high

The passage says Romance fay stories coincide with German popular beliefs and lists examples of three sisters or fates gifting, blessing, cursing, sleeping in a bower, living in a rocky hollow, and appearing at children's births.

Fays or wise women appear at births and endow, gift, or bless children.
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Teutonic Mythology, Volume 1 WOOD-WIVES. 431 / WOOD-WIVES. MENNI. 433 / MENXI. MERIMANNI. 435 / WISE WOMEN. 437; lines 21445-21458 confidence: medium

The passage says the samodivy, like the Fates, begift newborns; three visit the infant Jesus and make him a shirt, a band, and a cap.

The passage explicitly says the samodivy begift newborns and gives the example of three visiting the infant Jesus with a shirt, band, and cap.
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Teutonic Mythology, Volume 2 CEEATION. 573 / CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579; lines 6913-7000 confidence: medium

One saved pair remains and is made ancestral to Lithuanians; God sends the rainbow as a comforter, it instructs them to leap over the earth's bones, and after nine leaps nine couples arise as founders of the nine tribes. The passage compares this with Deucalion and Pyrrha, the Biblical rainbow, and Hermes, while treating a nutshell/nut-tree connection as speculative.

The Lithuanian pair leaps over the earth's bones, and nine couples spring up as tribal founders; the passage explicitly compares this to humans arising from stones cast by Deucalion and Pyrrha.
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Teutonic Mythology, Volume 2 DAYBREAK. TWILIGHT. 747 / DATBEEAK. TWILIGHT. 749 / NIGHTFALL. NIGHT. 753 / SEASONS. 755; lines 14953-15035 confidence: medium

The passage says such customs were apparently not known in Germany, then notes fourteenth-century New-Year hymns and wishes in which the year is pictured as a newborn babe or newborn god granting wishes; it relates this to Christmas and the Saviour's birth while suggesting possible heathen admixture.

The passage says German New-Year hymns picture the year as a newborn babe or newborn god who grants wishes.
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Teutonic Mythology, Volume 2 ENT. GIGANT. RISO. 525 / VOL. II. H / VOL. II. I / CREATION. 559; lines 5919-6032 confidence: medium

The ice keeps dripping; the cow Auðhumla arises, gives four streams of milk to nourish Ymir, and licks salty ice-rocks until Buri emerges over three days.

Auðhumla arises in the primordial setting, nourishes Ymir with milk, and by licking ice-rocks brings forth Buri.
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Teutonic Mythology, Volume 2 FATALISM. 861 / CHILD OF LUCK. 869 / WISHING-GEAR. 871 / WISHING-GEAR. 873; lines 20552-20620 confidence: high

Comparative terms for the caul are listed; the Servian caul-born child is called vidovit, goes to the Vilas, and knows more than other men; in Holland such children see spectres, and a foal’s birth covering is hung on a high tree.

The passage associates birth in a caul or helmet with knowing more than other men and seeing spectres.
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Teutonic Mythology, Volume 2 SNAKE. 687 / DEAGON. 689 / DEAGON. BEETLE. 691 / B92 TEEES AND ANIMALS.; lines 12045-12089 confidence: medium

Egyptians are said to regard the beetle or scarabaeus as sacred, an emblem of inmost life and mysterious self-generation, and to believe it came from matter rolled into globules and buried in manure.

The passage explicitly presents the Egyptian beetle as sacred and as an emblem of life and mysterious self-generation.
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Teutonic Mythology, Volume 2 WATEB. HEILAWAC. 585 / WATER. HEILAWAC. 587 / WATEE. HEILAWAC. 589 / HUNGEE-SPEING. WATER-GAUGING. 591; lines 7481-7566 confidence: medium

Pre-Christian Norse newborns are hallowed by water-sprinkling called vatni ausa; Esthonians obtain christening water and splash it on walls to secure honours and dignities for the child.

The passage states that pre-Christian Norsemen hallowed newborn infants by sprinkling with water, and compares this with later belief in the virtue of baptismal water.
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Teutonic Mythology, Volume 3 CHAPTER XXX. / POETRY. / VOL. III. 899 B / POETRY.; lines 2698-2747 confidence: medium

The Aesir and Vanir make a peace covenant by putting spittle into a vessel; the token is treated as holy and blood-equivalent, and the gods shape Kvasir from it.

The gods shape Kvasir, the wisest and shrewdest of beings, from the preserved peace token.
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Teutonic Mythology, Volume 3 MANDEAKE, ALEAUN. / HEEBS AND STONES. / SLEEP-THOEN. MISTLETOE. / HERBS AND STONES.; lines 17932-17978 confidence: medium

Mistletoe is said not to grow from sowing but only after passing through birds, especially wood-pigeons and thrushes; it is described as small, bushy, green, and divided into fertile male and sterile female forms.

The passage says mistletoe grows only after seed passes through birds, and Grimm links this non-human conveyance with the holiness of a virgin plant.
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Teutonic Mythology, Volume 3 PEE FACE. / PEE FACE. / PEEFACE. / PBEFACE.; lines 1920-1966 confidence: medium

The old legend of Fruoto is introduced as an example of mingled Christian and heathen ideas; the Saviour's blissful birth and new era are used for pictures of a golden age.

The blissful birth of the Saviour and the new era beginning with him are said to be used in pictures of a golden age.
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Teutonic Mythology, Volume 3 PEE FACE. / PEEFACE. / PBEFACE. / PEEFACE.; lines 1969-2007 confidence: medium

When Helgi was born, eagles cried and holy waters streamed down from the hills of heaven.

Helgi’s birth is accompanied by eagles and holy waters; Hakon’s election year is accompanied by doubled bird breeding and tree-bearing.
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Teutonic Mythology, Volume 3 PEEFACE. / PBEFACE. / PEEFACE. / PEEFACE.; lines 2010-2071 confidence: medium

Frothi is called bountiful; the name is linked with sagacity; multiple kings of the name are said to mean the same figure; Saxo’s Frothos include one sprinkling ground gold on food, one called frækni/vegetus, and a third who fastens a gold bracelet on the road, in whose reign the Savior is born.

The cited sources connect the Savior’s or Christ’s birth with the return or establishment of exceptional peace across kingdoms.
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Teutonic Mythology, Volume 3 PEEFACE. / XXXV111 / PEEEACE. / PBEFACE.; lines 1743-1787 confidence: medium

In the Orion story, three gods lodge with Hyrieus, are feasted, grant him a favor, and create a son for him; the creation is compared to Kvasir’s engendering.

After Hyrieus entertains the visiting gods and asks for a son, they create one for him; the passage compares this creation to the engendering of Kvasir.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENE.VLOGIES. / ANGLO-SAXON GENEALOGIES. 1723 / ANGLO-SAXON GENEALOGIES. 1725 / VOL. IV. 0 O; lines 22241-22290 confidence: medium

The Saxon Chronicle insertion after Bedwig Sceafing includes a statement about Noah, birth in Noah's ark, and a line through biblical patriarchs to Adam and Christ.

The Saxon Chronicle insertion includes a figure described as a son of Noah and as born in Noah's ark.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1727 / ANGLO-SAXON GENEALOGIES. 1729 / ANGLO-SAXON GENEALOGIES. 1731 / ANGLO-SAXON GENEALOGIES. 1733; lines 22585-22677 confidence: medium

Tacitus is cited: ancient songs celebrate “Tuisconem, deum terra editum, et filium Mannum” as origins and founders, and assign Mannus three sons whose names give Ingaevones, Herminones, and Istaevones.

Tacitus's account is quoted as celebrating Tuisco as a god brought forth by the earth and naming him with Mannus as origin and founder.
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Teutonic Mythology, Volume 4 CHAPTER XVI. / WISE WOMEN. / WOMAN-WORSHIP. 1397 / ITIS (DIS). ALRUNA. NORN. 1399; lines 6087-6191 confidence: medium

States that Norns, Parcae, and fays come to an infant's cradle and bestow gifts; Frau Saelde, an old woman prophesying at a prince's birth, and three maids giving gifts are also cited.

Norns, Parcae, and fays are said to come to an infant's cradle and bestow gifts; other birth prophecy and three-maid gift examples are listed nearby.
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Teutonic Mythology, Volume 4 GIANTS. / GIANTS. 1445 / GIANTS. 1447 / CREATION. 1449; lines 8526-8624 confidence: medium

Reports Haug's comparison of Ymir with Persian Gajomars; discusses birth from feet or legs; cites Fannel's thigh conceiving St. Anne; cites Ukko making three maidens from a hand-and-knee action.

The passage gathers examples of beings or first women arising through thigh, knee, thumb, rib, or toe, along with a note on birth from feet or legs.
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Teutonic Mythology, Volume 4 GODS. 1325 / CHAPTER VII. / WODAN. / WODAN.; lines 2562-2658 confidence: high

The passage says Zeus 'touches, breathes upon Io, and she conceives Epaphos (the touched).'

Zeus touches or breathes upon Io, and she conceives Epaphos.
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Teutonic Mythology, Volume 4 HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391 / WELAND. MIMI. TELL. DEIFICATION. 1393; lines 5790-5885 confidence: high

Karna, son of the Sun, is said to be born with earrings and a coat of mail; other birth signs include being born with weapons and the storm attending Alexander's birth.

Karna is born with earrings and mail, and Alexander's birth is accompanied by a storm.
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Teutonic Mythology, Volume 4 HEROES. / HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391; lines 5696-5787 confidence: medium

The diffusion of the Völsunga-saga among the Anglo-Saxons is linked to Beowulf references; the Volsungs are said to have the snake's eye.

The Volsungs have the snake's eye, Beaflor gives birth to a wolf, and the passage cites babies named Wolf.
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Teutonic Mythology, Volume 4 NANNA. FUOGE. RAN. HEL. 1375 / CHAPTER XIY. / CONDITION OF GODS. / FOOD. IMMORTALITY. 1377; lines 5020-5115 confidence: medium

Nectar glosses are linked with seim; honey is related to blood and renovating virtue; divine spittle makes blood, mead, and ale; Kvasir is created from spittle; Lakshmi, Aphrodite, and Sri are cited as coming from milk-sea, foam, or milk and butter.

Kvasir is created from spittle, and Lakshmi, Aphrodite, and Sri are described as coming from milk-sea, foam, or milk and butter.
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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

Fog on a mountain is explained as Dame H. lighting her fire in the hill; snow is linked to bed feathers or Dame H. shaking her bed; babies are fetched from Frau Holle's pond; she washes her veil.

Nurses fetch babies out of Frau Holle's pond.
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Teutonic Mythology, Volume 4 PERSONIFICATIONS. 1077 / PERSONIFICATIONS. 1579 / POETRY. 1581 / VOL. IV. X; lines 14990-15036 confidence: high

Odin gives poesy to Starkad; bees bring honey to infant Plato’s lips, bees settle on St. Ambrose’s mouth, a Muse gives Komatas nectar while bees bring flower-juice, the Muses’ gaze at birth grants pleasant speech, and gods breathe on the poet.

The passage lists examples of infant Plato, St. Ambrose, Komatas, the Muses, and the gods as connected with honey, bees, nectar, birth, speech, and poetic breath.
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Teutonic Mythology, Volume 4 PREFACE. / PREFACE. 1701 / PREFACE. 1703 / PEEFACE.; lines 21050-21095 confidence: medium

The sky darkens when a villain is begotten or born; nature rejoices when Georis is begotten; the Alexander legend is cited for comparison.

A darkened sky marks the begetting or birth of a villain, while rejoicing nature marks the begetting of Georis.
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Teutonic Mythology, Volume 4 SPELLS. 1855 / SPELLS. / SPELLS. 1859 / SPELLS. 1861; lines 31003-31018 confidence: high

The charm invites hearers to hear the Lord's wonder; Jesus Christ is born from Mary, who carries him under her heart forty weeks without pain and brings him to Bethlehem, where he is born.

The passage recounts Mary carrying Jesus forty weeks without pain and his birth in Bethlehem.
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Teutonic Mythology, Volume 4 SPELLS. 1859 / SPELLS. 1861 / SPELLS. 18G3 / SPELLS. 1865; lines 31147-31254 confidence: medium

Mary lies in childbed; Michael, Gabriel, and Rafael tend her; hostile thieves try to steal her child. Mary calls on St Peter to bind. The thief must stand like a stock or block and cannot leave with stolen goods unless he can count stars, snowflakes, and raindrops, or until the speaker sees and releases him.

The thief-stopping charm sets Mary in childbed, names her child, places three angels as attendants, and then uses saintly and divine binding against attempted theft.
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Teutonic Mythology, Volume 4 SPPERSTITIONS. I. 1823 / SUPERSTITIONS. I. 1825 / SUPERSTITIONS. I. 1827 / K. SCANDINAYIAN.; lines 28855-28932 confidence: medium

A first-born child born with teeth cures the evil bite by biting over it; item 37 repeats that the evil bite is cured by a first-born child with teeth.

A first-born child born with teeth is said to heal the evil bite by biting over it, and the rule is repeated by internal cross-reference.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1525 / SUMMER AND WINTER. 1527 / SUMMER AND WINTER. 1529 / SUMMER AND WINTER. 1531; lines 12486-12592 confidence: medium

The passage notes Italian dancing at spring holiday and the Florentine May-feast, then describes the ancient Italian ver sacrum as a vow of everything begotten and born that spring under war or pestilence.

The Roman ver sacrum is described as a vow of everything begotten and born in spring during war or pestilence.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1779 / SUPERSTITIONS. I. 1781 / SUPERSTITIONS. I. 1783 / SUPERSTITIONS. I. 1787; lines 25717-25853 confidence: high

A woman spinning during the six weeks affects the child; Friday grooming is prohibited; Sunday birth is lucky; silent Shrove Tuesday threshing drives away moles; a moon-facing formula asks sorrows to wear away.

The entries connect maternal spinning, first dress cost, birth caul, christening through a window, child rocking, and first-year smelling with a child's fate or health.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. M. 1845 / SUPERSTITIONS. M, N. 1847 / SPELLS. / SPELLS. 1851; lines 30210-30359 confidence: high

Bloody-flux charm: Christ was born at Bethlehem, came to Jerusalem, and was baptized by John in the Jordan; the Jordan’s flow stood still, and the blood-flow is asked to stand still through Christ’s love.

Christ’s birth, Mary bearing Christ, and Mary’s birth-related sweat, hair, and garments are invoked in charms against blood-flow and weapons.
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Teutonic Mythology, Volume 4 TREES AND AKIMALS. / ANIMALS. 1491 / ANIMALS. 1493 / ANIMALS. 1495; lines 10744-10843 confidence: medium

A bee vessel is prepared with milk and good herbs; bees are said to have come from the golden age and receive honey- and flower-related names; they drink water; a queen-bee settles on a favoured person's lips; the bee is called a maiden born without nuptial doings.

The passage says the bee is a maiden and is born without nuptial doings.
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Teutonic Mythology, Volume 4 WIGHTS AND ELVES. 1413 / WIGHTS AND ELVES. 1415 / WIGHTS AND ELVES. 1417 / WIGHTS AND ELVES. 1419; lines 7079-7173 confidence: medium

Elberich overpowers a queen and begets Otnit; an alb begets Hogiu; dwarfs carry off human brides and fall in love with goddesses such as Freya.

Dwarfs carry off human brides, love goddesses such as Freya, and Elberich or an alb beget heroes or named offspring.
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Teutonic Mythology, Volume 4 WISE WOMEN. / WOMAN-WORSHIP. 1397 / ITIS (DIS). ALRUNA. NORN. 1399 / NORN. FAY. FATA MORGANA. 1401; lines 6194-6287 confidence: medium

Three fays prophesy at Auberon's birth, a fourth comes in, and a cited tale has fates gifting a newborn until the last arrives, sprains her foot, and curses.

Three fays prophesy at Auberon's birth, and fates are described as gifting a newborn child.
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australian aboriginal

The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VI / OUR WITCH WOMAN / CHAPTER VII / BIRTH--BETROTHAL--AN ABORIGINAL GIRL FROM INFANCY TO WOMANHOOD; lines 2519-2646 confidence: high

Bahloo, the moon, is called a patron of women and creator of girl babies, sometimes assisted by Wahn the crow.

Bahloo the moon creates girl babies, has a spirit-stone where baby girls' spirits are launched, and babies are under moon patronage.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VI / OUR WITCH WOMAN / CHAPTER VII / BIRTH--BETROTHAL--AN ABORIGINAL GIRL FROM INFANCY TO WOMANHOOD; lines 2519-2646 confidence: high

Spirit-babies are usually sent to Waddahgudjaelwon, who sends them to hang on trees until they seize a passing woman as mother and become incarnated.

Spirit-babies hang on trees until a woman passes below, then seize a mother and become incarnated.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VI / OUR WITCH WOMAN / CHAPTER VII / BIRTH--BETROTHAL--AN ABORIGINAL GIRL FROM INFANCY TO WOMANHOOD; lines 2519-2646 confidence: medium

Wurrawilberoo may seize a baby spirit, whirl toward a woman he wishes to discredit, and incarnate twins or one baby through her.

Wurrawilberoo is said to whirl a baby spirit toward a woman to discredit her and cause incarnation of twins or one baby.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia The Euahlayi Tribe: A Study of Aboriginal Life in Australia / CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION; lines 349-429 confidence: medium

The Arunta are reported not to recognise sexual union as causing children; sexual acts prepare women for reception of original ancestral spirits, which enter them, are reincarnated, and are brought to birth.

The Arunta account says original ancestral spirits enter women, are reincarnated, and are brought to birth, while sexual union is not recognised as the cause of children.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia The Euahlayi Tribe: A Study of Aboriginal Life in Australia / CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION; lines 431-517 confidence: medium

The passage says Arunta thought involves preparation by sexual union, but that material acts cannot incarnate a spirit; the spirit enters women from without and is not the direct result of human action.

The passage says the spirit enters women from without and is not the direct result of human action; a woman supposes a local spirit has entered her when she becomes aware of the child.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia The Euahlayi Tribe: A Study of Aboriginal Life in Australia / CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION; lines 573-660 confidence: high

Arunta, Kaitish, Umbaia, and Gnanji are described as believing that conception is caused by a disembodied totem spirit entering a woman from totem centres; an example concerns a snake man's wife quickened at a goshawk-haunted tree, while the child is still assigned snake like the father.

Several groups are described as explaining conception through a disembodied totem spirit entering a woman.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia The Euahlayi Tribe: A Study of Aboriginal Life in Australia / CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION; lines 573-660 confidence: low

The passage says south-eastern tribes generally lack known reincarnation doctrine and accept the father as cause of procreation, except for the Euahlayi, who believe that the Moon and the Crow "make" new children.

The Euahlayi are said to believe that Moon and Crow make new children.
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The Native Tribes of Central Australia CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213 / FIG. 41.-; lines 12313-12408 confidence: medium

Among the Arunta, Luritcha, Ilpirra, and probably Warramunga, the child is said not to be the direct result of intercourse; intercourse prepares the mother to receive and give birth to an already formed spirit child from a local totem centre.

The passage reports that a child may be understood as an already formed spirit child inhabiting a local totem centre, with intercourse preparing the mother for reception and birth.
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The Native Tribes of Central Australia E E 2 / X TRADITIONS AS TO ALCHERINGA ANXESTORS 421 / UNYAPIRTA / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 425; lines 18179-18243 confidence: medium

At the northern entrance to the gorge, near a large stone and dead gum tree trunk, the Alcheringa witchetty leader Intwailiuka sprang into existence.

Intwailiuka is said to have sprung into existence at a spot marked by a large stone and dead gum tree trunk.
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The Native Tribes of Central Australia FIG. 60.- / IXITIATIOX CEREMONIES / IX INITIATION CEREMONIES 3-9 / GROUND.; lines 14846-14960 confidence: medium

The Alatunja of Alice Springs possessed the Ambaquerka ceremony and requested a Panunga man to perform it; the performer represented a woman with a newborn child shown as an oval object of twigs, grass, hair-string, and down, with eye spots; men danced and sang, and the object was pressed against the stomachs of the Alatunja and old Purula presider.

The Ambaquerka performance represents a woman with a newly-born child, using an oval effigy held by the performer and ritually pressed against stomachs.
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The Native Tribes of Central Australia FIG. 60.- / IXITIATIOX CEREMONIES / IX INITIATION CEREMONIES 3-9 / GROUND.; lines 14962-15071 confidence: medium

The Erathipa stone has a round hole on one side; spirit children are believed to look out for passing women, visiting the stone is believed to cause conception, and the caption identifies the hole as where spirit children emerge.

The Erathipa stone and its hole are explicitly linked with spirit children and with conception by women who visit or pass near it.
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The Native Tribes of Central Australia GROUND. / IX INITIATION CEREMONIES 35' / A A 2 / IMAXDA.; lines 15607-15668 confidence: medium

The white stone lies in country otherwise belonging to the large lizard people. If a woman imagines a child enters her at that stone, it is one of the spirit individuals belonging to Churinga that Auadaua carried and left behind when she went into the earth; the child therefore belongs to the evening-star totem.

A child imagined to enter a woman at the white stone is identified with spirit individuals from Auadaua's Churinga and assigned to the evening-star totem; entry at the creek bed assigns lizard totem identity.
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The Native Tribes of Central Australia I5S-2 / IJ2-8 / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED 647; lines 28155-28283 confidence: medium

A stone representing the spot where a sacred pole was implanted and where a child went into the earth with Churinga; “Spirit children emanate from the stone.”

The Erathipa stone is described as a source from which spirit children emanate.
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The Native Tribes of Central Australia IV THE TOTEMS / THE TOTEMS / IV THE TOTE.MS 137 / CHAPTER V; lines 7109-7217 confidence: medium

"when the spirit child goes inside a woman the Churinga is dropped"

The passage links conception to a spirit child entering a woman and to the dropping of a Churinga connected with the child's totem.
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The Native Tribes of Central Australia IV THE TOTEMS 117 / THE TOTEMS / IV THE TOTEMS / THE TOTEMS; lines 6866-6951 confidence: high

A woman near water by a gap where spirits dwell hears a child call a mother-related term, runs away, but a spirit child enters her and is born as a witchetty grub.

The passage describes spirit children entering women and being born with a totemic identity, including the witchetty grub example and the general rule of children choosing mothers.
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The Native Tribes of Central Australia IXTICHIUMA CEREMONIES / IXTICHIUMA CEREMONIES 197 / VI INTICHIU.MA CEREMONIES 199 / NATIXE TRIBES OF CENTRAL AUSTRALIA CHAP.; lines 9905-9949 confidence: medium

The passage introduces Arunta, Ilpirra, and probably other Central tribes as sharing totemic points; it states that each individual is a direct reincarnation of an Alcheringa ancestor or animal spirit associated with a Churinga, which becomes humanized, enters a woman, and is born human.

The passage explicitly describes each individual as a direct reincarnation of an Alcheringa ancestor or animal spirit that enters a woman and is born human.
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The Native Tribes of Central Australia M3 F, / FIG. 19. / CHAPTER IV / THE TOTEMS; lines 6286-6324 confidence: medium

The synopsis describes Alcheringa ancestral totemic groups wandering with sacred Churinga associated with spirit parts; deposition sites become local totem centres, each linked to one totem; at birth a resident spirit individual goes inside a woman, and the child’s totem is that of the spirits associated with the spot.

A resident spirit individual goes inside a woman when a child is born, and the child’s totem derives from the spirits associated with that local spot.
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The Native Tribes of Central Australia THE CHURIXGA OF THE ARUNTA TRIBE / V THE CHURINX.A OF THE ARUXTA TRIBE 151 / V THE CHURIXGA OF THE ARUXTA TRIBE 153 / THE CHURIXGA OF THE ARUNTA TRIBE; lines 8050-8130 confidence: medium

In the witchetty grub totem, small rounded Churinga Irichima stones represent eggs in the bodies of Alcheringa individuals, and many were deposited at ancestral camping places, including the central camp in Emily Gorge.

The spirit individual carries egg stones and deposits them around his Nanja tree, where they may be found after the birth of the child to which he gives rise.
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The Native Tribes of Central Australia THE TOTEMS 115 / IV THE TOTEMS 117 / THE TOTEMS / IV THE TOTEMS; lines 6780-6863 confidence: medium

If a woman conceives after being near the gap, a local spirit individual has entered her body; the child must be of the witchetty grub totem and is the reincarnation of a witchetty grub person of the Alcheringa.

The passage explains conception as a local spirit entering a woman’s body, with the child’s totem determined by that locality.
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The Native Tribes of Central Australia TRADITIONS AS TO ALCHERIXGA ANXESTORS 403 / IJ D 2 / TRADITIONS AS TO ALCHERINGA ANXESTORS 405 / X TRADITIONS AS TO ALCHERIXGA ANCESTORS 407; lines 17352-17432 confidence: medium

The Achilpa go to Achilpa-interninja; a bundle-string breaks, a small Churinga is lost, and the Purula man Ultanchika later springs from it.

A Purula man named Ultanchika is said to spring from a lost small Churinga.
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The Native Tribes of Central Australia VI IXTICHIUMA CEREMONIES 191 / VI INTICHIU.MA CEREMONIES 193 / IXTICHIUMA CEREMONIES / IXTICHIUMA CEREMONIES 197; lines 9686-9771 confidence: medium

At Undiara near a water-hole, the dogs catch and eat Ungutnika, cut off and bury his tail, which remains as a stone Kangaroo-tail Churinga shown and rubbed at Intichiuma; his carried Churinga is associated with a spirit part that enters a woman and is born in human form.

Ungutnika's Churinga is associated with his spirit part, which enters a woman and is born in human form.
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The Native Tribes of Central Australia XI TRADITIONS AS TO ALCHERIN'GA ANXESTORS 427 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 429 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 431 / XI TRADITIONS AS TO ALCHERIN'GA AN'CESTORS 433; lines 18493-18579 confidence: medium

At Uchirka, the young men kill and eat an old wild dog woman and newly-born child, leave meat for the old man, and leave a Churinga from which Uchirkarinia later springs.

A Churinga left at Uchirka is said to be the source from which Uchirkarinia subsequently springs.
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The Native Tribes of Central Australia XI TRADITIONS AS TO ALCHERINGA ANCESTORS 431 / XI TRADITIONS AS TO ALCHERIN'GA AN'CESTORS 433 / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 435 / F F 2; lines 18623-18662 confidence: medium

At Kurdaitcha they deposit the bag containing Churinga; Kurdaitcharinia, a Kumara man, springs from it, and a large stone arises at the deposit spot.

A Kumara man springs from the deposited bag containing Churinga, and a large stone arises at the same spot.
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The Native Tribes of Central Australia XII PECULIAR NATIVE CUSTOMS 461 / XII PECULIAR NATIVE CUSTOMS 465 / XII PECULIAR NATIVE CUSTOMS 465 / XII PECULIAR XATH'E CUSTOMS 467; lines 19966-20007 confidence: medium

If the child’s birth is not announced, the unadorned husband walks slowly once or twice near the Erhikwirra to induce the unborn child to follow him.

The husband, unadorned, walks near the restricted Erhikwirra to induce the unborn child to follow him when birth has not yet occurred.
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The Native Tribes of Central Australia XII PECULIAR NATIVE CUSTOMS 461 / XII PECULIAR NATIVE CUSTOMS 465 / XII PECULIAR NATIVE CUSTOMS 465 / XII PECULIAR XATH'E CUSTOMS 467; lines 19966-20007 confidence: high

The mother later cuts off the attached cord, wraps it in fur-string to make the Akurlaitcha necklace for the child, and the necklace is said to aid growth, quietness, contentment, health, and deaden the sound of barking camp dogs.

The mother makes the remaining cord into the Akurlaitcha necklace, which is placed on the child and said to promote growth, calmness, health, and protection from camp-dog noise.
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The Northern Tribes of Central Australia CEREMONIES OF THE WOLLUNQUA TOTEM 253 / CEREMONIES OF THE WOLLUNQUA TOTEM 255 / CHAPTER VIII / CHURINGA AND ALLIED OBJECTS; lines 14979-15064 confidence: medium

The Arunta account states that each Churinga was associated in the Alcheringa with a totemic ancestor and stayed on earth as the abode of his spirit part when his body went underground. When the spirit entered a woman and reincarnated, the Churinga remained behind, was found or represented by a made object, and was placed in the ertnatulunga.

The chapter summary mentions rubbing a stone with a Churinga to cause a spirit child to enter a woman; the Arunta account also describes a spirit entering a woman and reincarnating.
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The Northern Tribes of Central Australia CHILDBIRTH / FOOD RESTRICTIONS / FOOD RESTRICTIONS / FOOD RESTRICTIONS; lines 28155-28268 confidence: medium

Pregnancy restrictions are described for Urabunna and Arunta; in Arunta and Unmatjera belief, the child spirit may accompany the father, warn large game, and make spear or boomerang throws go crooked if he hunts large game.

Food restrictions for pregnant women and husbands are explicitly tied to the child's development, death, movement in the womb, or harm to the mother.
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS; lines 16026-16085 confidence: medium

The passage says that every tribe has the idea of spirit children of special totems inhabiting spots and passing from those spots into mothers' bodies.

Spirit children of special totems inhabit places and pass into mothers; the child's totemic affiliation may depend on the place of conception or on paternal totemic rules.
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / MAN OF THE CRANE TOTEM. / CHURINGA AND ALLIED OBJECTS; lines 15557-15640 confidence: medium

A Kaitish man uses a Churinga on a special child-stone and asks the child spirit to enter a woman; the passage compares this with Arunta child-stone belief but notes a difference in Churinga use.

The child spirit is ritually directed into a woman by rubbing a child-stone with a Churinga.
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The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 17823-17915 confidence: medium

The passage says the ceremonies cannot directly concern procreation because the people believe a child is caused by an ancestral spirit individual entering the mother, not by sexual intercourse.

The passage describes a belief that children result from ancestral spirit individuals entering women, with possible entry from charged stones or trees and through the navel.
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The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 18379-18443 confidence: medium

The Kaitish legend begins: in the Alcheringa, two eggs were laid in a nest at Unjuia, and two Ullakuppera, or little hawk, boys came out of them.

The Kaitish legend begins with two eggs laid in a nest at Unjuia, from which two Ullakuppera little hawk boys emerge.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE 389 / FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS; lines 20313-20421 confidence: medium

An ancient Irritja eagle-hawk of the Unmatjera sits at Irritja-puntja by the Illapunpilla water-hole with many Churinga and eggs from which young eagle-hawks later come.

Young eagle-hawks come from eggs kept with Churinga, and the crow man arises from a Churinga; stones later represent the crow's eggs.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE 389 / FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS; lines 20313-20421 confidence: medium

The Unkurta man repeatedly sees another little Unkurta beside him and says it is the same as himself, until many Unkurtas surround him, all having sprung from his body.

The Unkurta man repeatedly sees little Unkurtas beside him, and the passage says they all sprang from his body.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE 389 / FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS; lines 20424-20530 confidence: medium

Unkurta tells an Iwuta/Aril kara figure that, after sleeping and waking, he will see many Iwutas like himself, grow in flesh, become an oknirabata, and should be placed in a tree after death while his sons teach tree burial.

Unkurta and Atnunga are said to have no mother, and several figures are told or shown to produce young ones or same-kind beings from themselves through sleep and self-looking.
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The Northern Tribes of Central Australia GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 33549-33712 confidence: medium

Kdirinah is the name of a spirit supposed to enter a woman and be born in human form; Kaitish tribe.

One entry defines a spirit that enters a woman and is born in human form; another defines a child stone rubbed with Chitringa to make a child enter a woman.
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The Northern Tribes of Central Australia GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 33715-33873 confidence: medium

Muntulqua are small crystals that issued from bodies of ancestors of totemic groups and gave rise to spirit children.

Small crystals are said to issue from ancestors' bodies and give rise to spirit children.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21980-22082 confidence: medium

The pair make a water-hole at Allaua, a cave at Yauo, stones where each puts his penis into the ground, further creeks, water-holes, and hills; the Thungallum produces a child from his body, and they meet an emu man whom the dingo sends by another path.

The Thungallum brings a child from his body, and the travelers leave spirit children from their bodies at places where they perform sacred ceremonies.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 10866-10967 confidence: medium

Old semi-human ancestors wandered over Urabunna country, performed sacred ceremonies, and deposited spirit individuals called mai-aurli in the ground, rocks, or water-pools that marked spots.

Animal or semi-human ancestors deposit mai-aurli in ground or natural features; some mai-aurli become men and women of totem groups, and Kurnmara spirits come out from the snakes’ bodies.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11274-11387 confidence: medium

The Unkurta individual sees small Unkurta beings beside him, says each is himself, and the passage states that they spring from his body; he then increases in flesh and becomes an Oknirabata.

Many Unkurta beings spring from the body of a single Alcheringa ancestor and are later sent out to give rise to Unkurta people.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11274-11387 confidence: medium

The Idnimita man's chrysalis case lies beside him as his red Churinga; many kurna or spirit individuals issue from it, later giving rise to Idnimita people, and spirits also emanate from his body during ceremonies.

The red chrysalis-case Churinga of the Idnimita man issues many spirit individuals who later give rise to Idnimita men and women.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11389-11450 confidence: medium

The two beings grew into Oknirabata, climbed a hill, stroked their beards so that streams of water flowed, and left spirit children at ceremonial places, the spirits emanating from their bodies.

Spirit children are left at ceremonial spots, and the spirits are said to emanate from the ancestors' bodies.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11752-11833 confidence: medium

Two men entered their mother at the water-hole Thali-ippi, where the Tjudia ancestor left them in spirit form; they may not drink from that pool. Nearby spots are inhabited by opossum and witchetty grub spirits, and the note says this locality association is characteristic of all the tribes.

The footnote states that two men entered their mother at Thali-ippi, where the Tjudia totem ancestor had left them in spirit form.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11835-11941 confidence: medium

The Gnanji belief is described as transitional between Arunta and coastal patterns: spirit individuals of a man’s totem may follow him into other country. At bee and goshawk water-holes, the wife of a snake man could not conceive a bee or goshawk child; conception would mean a snake spirit followed the father and entered the woman. Rare non-father totems must still belong to the father’s moiety.

The Gnanji example explains conception as a totemic spirit belonging to the father’s totem following him and entering his wife.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 12087-12197 confidence: high

The spirit part, called kutulu by the Binbinga, returns to its mungai spot and later reincarnates; in the Binbinga, Anula, and Mara tribes, spirit children choose their own mothers.

Spirit children are said to know the correct women to enter and to choose their own mothers; Urabunna spirits also choose mothers according to moiety rules.
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The Northern Tribes of Central Australia PREFACE / PREFACE / PREFACE / PREFACE; lines 296-371 confidence: medium

The authors mention reincarnation of ancestral spirit individuals and Intichiuma, and cite Roth's Queensland work as showing widespread belief that spirit children enter women and that sexual intercourse is not necessarily involved in procreation.

Roth's work is summarized as showing a widespread belief that spirit children enter women and that sexual intercourse is not necessarily connected with procreation.
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The Northern Tribes of Central Australia THE GIVING OF BLOOD / CUSTOMS RELATING TO HAIR / CUSTOMS RELATING TO HAIR / CHILDBIRTH; lines 27882-27971 confidence: medium

The father of the newborn goes into the scrub for three days without waist-girdle or arm-bands, gathers animal food, returns to the mother’s camp, warms a spear-thrower over fire, passes it over the child, paints black circles around the eyes and navel, and sends the child back to be shown to grandparents; the elder sister supplies vegetable food meanwhile.

The passage groups a set of postbirth actions: the father brings food, acts over the newborn with a warmed spear-thrower, paints rings, and in the Warramunga account the mother presents the child to the father as belonging to him.
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The Northern Tribes of Central Australia THE GIVING OF BLOOD / THE GIVING OF BLOOD / CUSTOMS RELATING TO HAIR / CUSTOMS RELATING TO HAIR; lines 27795-27879 confidence: high

Across the tribes, every individual is regarded as a reincarnated ancestor; spirits are linked to totemic groups, and the number/source of ancestors varies by tribe, including the Warramunga idea of one great ancestor whose body emitted spirit individuals.

Every individual is regarded as a reincarnation of an ancestor, and the spirit deliberately enters the mother's body.
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The Northern Tribes of Central Australia THE GIVING OF BLOOD / THE GIVING OF BLOOD / CUSTOMS RELATING TO HAIR / CUSTOMS RELATING TO HAIR; lines 27795-27879 confidence: high

In the Unmatjera account, the spirit enters through the navel; when pregnancy is evident, the husband sings the navel, rubs grease on the woman's sides, and chants inherited Alcheringa words whose meaning is not known.

The husband sings the navel, rubs grease on the pregnant woman, and chants inherited Alcheringa words to make the child grow.
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The Northern Tribes of Central Australia THE GIVING OF BLOOD / THE GIVING OF BLOOD / CUSTOMS RELATING TO HAIR / CUSTOMS RELATING TO HAIR; lines 27795-27879 confidence: medium

In the Kaitish birth sequence, the mother tells her elder sister, kin notify the husband, the parents and husband observe temporary separations, and after birth the father touches the mother's head with a bush while the woman's mother handles the child in the pitchi, performs piltja, and embraces the mother.

After birth, kin perform actions with a small bush, pitchi, rubbing, throwing up and down, and embracing the mother.
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The Northern Tribes of Central Australia TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN; lines 21625-21696 confidence: medium

A Tjunguri man of the Nappa-undattha green snake totem arises at Nai-irini, lives under ground, emerges from a native well, travels south throwing his muscles out, and finds a Tjapeltjeri child arising from them in a well.

A child and later spirit children arise from the Tjunguri man’s muscles, especially in connection with sacred ceremonies and changes of totem.
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norse

Corpus Poeticum Boreale, Volume 1 EARLY HISTORIC POEMS. / HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II.; lines 13023-13082 confidence: high

Heimdall is described as born in the beginning of days, of the kindred of the Powers, borne by nine giantmaidens named Yelp, Grip, Eistla, Eyrgive, Wolfrun, Angey, Imd, Atla, and Iron-saxa, and endowed with Earth’s strength.

Heimdall is born in the beginning of days, borne by nine giantmaidens, and endowed with Earth’s strength.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 7993-8116 confidence: medium

Wafthrudni says a maid-child and man-child grew from under the giant’s armpit, and foot with foot begat a six-headed son.

A maid-child and man-child grow from an armpit, and a six-headed son is begotten by foot with foot without a giantess.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF LOST POEMS. 124 / EARLY WESTERN EPICS. / THE HELGI TRILOGY, / HELGI AND SIGRUN.; lines 9919-10043 confidence: high

Helgi is born in the old days while eagles scream and holy streams flow from the Hills of Heaven; night lies over the house when the Fates come to forecast his life.

Helgi’s birth is accompanied by natural and heavenly signs; the Fates forecast his life and royal fame, and the raven reports that the one-night-old infant already stands in armour.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13084-13192 confidence: medium

The story is described as treating the origin of Thralls, Yeomen/Churls, and Gentlemen/Earls; Heimdal as Righ the Wanderer walks thrice over Earth, the orders spring from his visits, Kon the young is born, and the lost final lines likely applied the genealogy to a king.

The summary states that three social orders spring from Righ’s first, second, and third visits; the opening scene shows the first visit, with Righ staying three nights in the household.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13194-13311 confidence: medium

Edda bears a male child after nine months; he is sprinkled with water, named Thrall, physically described, and shown performing burdensome labor.

Both Thrall and Carle are sprinkled with water and named shortly after birth.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13313-13416 confidence: low

Mother bears a boy, swaddles him in silk, sprinkles him with water, names him Earl, and the child grows into weapon, horse, dice, sword, and swimming practice.

Earl's birth is followed by silk swaddling, water-sprinkling, naming, and marked description.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 1705-1818 confidence: medium

Tacitus says old songs are their only history and chronicles and that they tell of "a god Tuiscon sprung from Earth, and his son Mann, the fountain-head and founder of their race."

Tuiscon is described as a god sprung from Earth in old songs.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF GRIPI. / THE LAY OF GRIPI. 287 / THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY.; lines 15538-15647 confidence: medium

Borgny has no earthly help in labour; Oddrun hears of it, saddles a black charger, rides to a high-towering hall, and asks for news.

Borgny's labour is relieved when Oddrun acts as midwife, chants charms, and the child is born while divine powers are invoked.
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Corpus Poeticum Boreale, Volume 1 THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND.; lines 11376-11486 confidence: medium

The Sibyl says Wrind will bear Wali, who will avenge Woden’s son when one night old and will not wash or comb until he brings Balder’s murderer to the funeral fire.

Wali is foretold to avenge Woden’s son when one night old.
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Corpus Poeticum Boreale, Volume 1 XXXIV INTRODUCTION. / INTRODUCTION. / VOLUME I. / FINAL READINGS. CXXV; lines 5676-5775 confidence: medium

I know that there came to children a midwife-Norns of very different kindred.

Midwife-Norns are said to come to children, indicating supernatural figures associated with birth or infancy.
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Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 2178-2262 confidence: medium

At Yule at Hlader, Bergljot gives birth to a boy; King Hakon pours water over him, gives him his own name, and the boy later becomes a mighty and able earl.

At Yule, Bergljot bears a boy; King Hakon pours water over him, gives him his own name, and the child later becomes a mighty earl.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 13670-13769 confidence: medium

Alfhild is in King Olaf's court, is pregnant by the king, becomes nearly dead in childbirth, and bears a weak boy who eventually draws breath.

A royal child is born weak and near death; a priest urges immediate baptism, and the child is baptized before the king is informed.
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Laxdaela Saga CHAP. XXXVII / CHAP. XXXVIII / CHAP. XXXIX / CHAP. XL; lines 3379-3466 confidence: medium

The king has a church built and the market-town enlarged; the church is finished at Christmas. Kjartan, Bolli, Hallfred, and many Icelanders go to see the ceremonies, and the king preaches the faith.

The church is finished at Christmas; after the king's preaching, the Icelanders report that the king said the Lord was born that night, and Kjartan then says their affairs depend on believing the true God and accepting baptism.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 confidence: medium

Because the gift of poetry is owed to Odin, gods and humans worship him as patron of eloquence, poetry, song, and scalds; Bragi, child of Gunlod and Odin, becomes god of poetry and music.

Bragi is born in the cave, receives a magical golden harp from dwarfs, shows no signs of life at first, then begins to sing the song of life.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: high

Odin weds all nine wave-maidens, and they together bring forth Heimdall; a cited verse says the speaker was born of nine mothers and is son of nine sisters.

Heimdall is born from nine mothers acting together and reaches full growth rapidly after extraordinary nourishment.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: high

Odin sees nine beautiful giantesses, the wave maidens, asleep on the shore, weds all nine, and they jointly bring forth a son named Heimdall.

Heimdall is born from nine wave-maiden giantesses acting jointly as mothers.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: medium

The nine mothers nourish Heimdall on earth’s strength, sea moisture, and sun heat; he quickly reaches full growth and goes to Asgard.

Heimdall’s mothers nourish him with earth, sea, and sun, producing rapid maturation.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5627-5758 confidence: high

Heimdall's names and functions are listed: Hallinskide and Irmin, association with Odin and sword-gods, warder of the rainbow, god of heaven and fruitful rains and dews, welcomer of heroes to Valhalla with Bragi, and as Riger, divine sire of human classes.

Heimdall as Riger leaves Asgard, visits three households, teaches them, and is described as divine sire of the classes composing the human race.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: high

Hermod sees a stream of blood, a beautiful woman, and a boy who rapidly reaches full growth and brandishes bow and arrows.

Rinda is prophesied to bear Odin a son who will attain full growth in a few hours and avenge his brother's death; the vision shows a boy growing rapidly with weapons.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6022-6149 confidence: high

Odin persists because of Rossthiof's prophecy; he returns as a smith named Rosterus, makes silver and gold ornaments, and is again rejected by Rinda.

Odin seeks Rinda because Rossthiof's prophecy says only she can bear the destined avenger of his murdered son.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9196-9315 confidence: high

Rerir returns, kills Sigi’s murderers, rules prosperously, longs for a son, and receives through Frigga’s messenger Gna/Liod a miraculous apple; he shares it with his wife, and Volsung is born and becomes ruler as an infant.

Frigga grants Rerir’s desire for a son by sending a miraculous apple; Rerir shares it with his wife and Volsung is born.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9196-9315 confidence: high

Frigga grants Rerir's prayer for an heir by sending Gna, or Liod, with a miraculous apple, which the messenger drops into Rerir's lap on a hillside.

Frigga sends a miraculous apple to Rerir, he shares it with his wife, and Volsung is born under these auspices.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9430-9545 confidence: medium

Signy recalls a divine twin-born precedent in verse, summons a young witch, exchanges forms with her, goes disguised to Sigmund’s hut for three days, returns to the palace and her own form, and later bears a son showing signs of a true Volsung hero.

Signy exchanges forms with a witch, deceives Sigmund, and later bears Sinfiotli, whose body and glance promise a true Volsung hero.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9748-9860 confidence: medium

Elf confirms the women’s true positions, marries Hiordis, promises to cherish her infant son, sprinkles the newborn with water, and names him Sigurd.

The newborn Sigurd is sprinkled with water and named by Elf, who has promised to foster him.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9748-9860 confidence: medium

Elf confirms the women's identities, marries Hiordis, promises to cherish her son, sprinkles the newborn with water, names him Sigurd, raises him as the king's son, and entrusts his education to Regin.

At Sigurd's birth, Elf sprinkles him with water and gives him his name, after promising to cherish him.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12874-12978 confidence: medium

Odin's courtship of Rinda is compared with Jupiter's wooing of Danae; Rinda and Danae are earth-symbols; Perseus and Vali are avenger sons.

Rinda and Danae are called earth-symbols; the gold shower and footbath are interpreted as fertilizing processes, and their sons are avengers.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 confidence: medium

While Ymir sleeps, a son and daughter are born from his armpit perspiration, his feet produce six-headed Thrudgelmir, and Thrudgelmir brings forth Bergelmir, ancestor of the evil frost giants.

Ymir's armpit perspiration produces a son and daughter, and his feet produce the six-headed Thrudgelmir.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 confidence: medium

Audhumla licks salt from an ice-block until Buri, a god, emerges fully from the ice.

Audhumla's licking of the ice-block releases Buri, identified as a god, from the icy envelope.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: medium

Night is described as thrice married: to Naglfari, Annar, and Dellinger; her children are Aud, Jörd, and Dag.

Dag, identified with Day, is born to the goddess of Night and Dellinger, the god of dawn.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: medium

Night has children through Naglfari, Annar, and Dellinger; Dag is born radiant and given a chariot drawn by Skin-faxi, whose mane lights the world.

Dag is born to Night and Dellinger and is equipped by the gods to bring light through a chariot and shining steed.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 739-863 confidence: medium

Odin with either Vili and Ve or Hoenir and Lodur/Loki walks by the seashore and finds two trees, Ask and Embla, or two human-shaped wood blocks.

The first man and woman originate from two trees or wood blocks and receive soul, motion, senses, blood, complexion, and human capacities from gods.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1992-2120 confidence: high

Gna sees King Rerir mourning childlessness; Frigga, queen of heaven and goddess of childbirth, takes an apple, "the emblem of fruitfulness," gives it to Gna, and Gna drops it into Rerir's lap.

Frigga sends an apple described as an emblem of fruitfulness to childless Rerir; after his wife eats it, she bears Volsung, a famous hero.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1992-2120 confidence: high

While passing over Hunaland, Gna sees King Rerir, a descendant of Odin, sitting mournfully by the shore and lamenting his childlessness.

Frigga sends an apple, explicitly called an emblem of fruitfulness, to the childless Rerir; after Rerir's wife eats it, she bears Volsung, a famous hero.
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Myths of the Norsemen: From the Eddas and Sagas L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8535-8655 confidence: medium

Royal dynasties claim mythical descent; the Merovingians claim a sea giant in ox form as progenitor, who compels a queen to be his wife and fathers Meroveus.

The Merovingians claim descent from a sea giant who rises from the waves as an ox; Meroveus is born from this union and founds a dynasty.
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The Poetic Edda GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH / NOTES; lines 9916-10036 confidence: high

Mimameith is identified as Mimir’s Tree, the ash Yggdrasil, overshadowing the whole world, with Mimir’s well at its base.

Mimameith is identified as Yggdrasil, the ash that overshadows the whole world with Mimir’s well at its base; its cooked fruit is said to assure safe childbirth.
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The Poetic Edda HELGAKVITHA HUNDINGSBANA I / THE FIRST LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE / NOTES; lines 11906-12029 confidence: medium

"the screaming of eagles and water pouring from heaven were portents of the birth of a hero"

The notes explicitly describe screaming eagles and water pouring from heaven as portents of the birth of a hero.
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The Poetic Edda I. GROUGALDR / GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH; lines 9469-9745 confidence: medium

Fjolsvith says pregnant women seek the fruit of the great tree and bear it to the flames; then what was hidden within comes out.

Pregnant women seek fruit from Mimameith and carry it to the flames, after which what was hidden within comes out.
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The Poetic Edda NOTES / HELGAKVITHA HJORVARTHSSONAR / THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE; lines 10704-10799 confidence: low

The first five stanzas are described as a dialogue between a bird and Atli, one of Hjorvarth's followers, about the winning of Sigrlin, destined to be Hjorvarth's wife and Helgi's mother.

The opening stanzas are summarized as a dialogue between a bird and Atli about Sigrlin, who is destined to be Hjorvarth's wife and Helgi's mother.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA I / THE FIRST LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 11510-11633 confidence: high

In olden days, with eagles screaming and holy streams falling from heaven's crags, Helgi, Borghild's son, is born in Bralund.

Helgi's birth is immediately followed by Norns who shape his life and declare his future fame and princely status.
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The Poetic Edda NOTES / ODDRUNARGRATR / THE LAMENT OF ODDRUN / INTRODUCTORY NOTE; lines 18146-18305 confidence: medium

Heithrek is named as a king, Borgny as his daughter, Vilmund as her lover; Borgny cannot give birth until Oddrun, Atli's sister and Gunnar's beloved, comes to her.

Borgny cannot give birth until Oddrun arrives; Oddrun chants potent charms, after which the children are born and holy powers are invoked in thanks.
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The Poetic Edda THE POEM OF HYNDLA / INTRODUCTORY NOTE / FRAGMENT OF THE SHORT VOLUSPO / NOTES; lines 9161-9271 confidence: medium

According to Snorri, Heimdall was son of Othin and nine sisters; he was watchman of the gods; his nine giantess mothers' names are often said to denote sea attributes.

Heimdall is described as son of Othin and nine sisters, whose names are rendered and associated with sea attributes.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda INTRODUCTION / H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS.; lines 1007-1116 confidence: medium

The queen’s sickness and inability to give birth continue for six winters; believing she cannot live long, she orders the child cut from her body.

Volsung is born only after six winters of the queen’s sickness, is cut from her body, is unusually large, and is said to kiss his mother before her death.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda INTRODUCTION / H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS.; lines 911-1005 confidence: high

Rerir wins wealth, marries, and lives long with his wife, but they have no child and pray to the gods for one.

The childless royal couple prays; Odin and Freyia hear; Freyia sends an apple by her maid, the queen eats part of it, and then knows she is pregnant.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung. / CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund. / CHAPTER VIII. The Death of King Siggeir and of Signy.; lines 1441-1551 confidence: high

Sigmund becomes a mighty king, marries Borghild, has sons Helgi and Hamund; at Helgi's birth Norns come and say he will become the most renowned of kings, and Sigmund names him and gives tokens.

Norns come at Helgi's birth and say he will become the most renowned of kings; Sigmund names him and gives tokens.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER III. / OF THE HIGHEST GOD. / CHAPTER IV. / THE CREATION OF THE WORLD.; lines 1147-1280 confidence: medium

Ganglere asks how races came from Ymer; Har says Ymer is not a god, calls him and his offspring frost-giants, and says sleeping Ymer produced a man, a woman, and a son from his body.

Ymer's sleeping body produces a man and a woman from under his left arm, and one foot begets a son with the other.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 840-905 confidence: medium

Jupiter seeks the realm of earth, attacks Saturn’s kingdom, has Saturn emasculated, declares himself god, and the Macedonians are said to believe that the members cast into the sea produced Venus, goddess of love.

The Macedonians are said to believe Venus came from Saturn’s members after they were cast into the sea, and that she could turn hearts to love.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 262. / EX. 33. / JINGO. - 253 / BOOK X.; lines 14618-14694 confidence: medium

“From a child he was intelligent, penetrating, and far-sighted,” with “amazing indications of sageness.”

Homuda receives a divine grant while in the womb, is born with a distinctive arm mark, and is described as showing exceptional wisdom in childhood.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 2CC. / VIII. 9. / EX 3; / JINGO. 227; lines 13228-13246 confidence: medium

At the time of delivery, the Empress inserts a stone in her loins and prays that delivery occur in that land after the enterprise is complete and she has returned; the stone is said to be by the roadside in Ito.

The Empress uses a stone and prayer to request that delivery occur after the expedition and return.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1402-1543 confidence: high

The female deity says her body has a place that is the source of femineity; the male deity says his body has a place that is the source of masculinity, and they unite as husband and wife.

After the deities' union as husband and wife, the passage describes island births and production of countries.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1545-1690 confidence: medium

A variant says the deities become husband and wife; Ahaji and Aha are considered the placenta, then named islands are produced, including Oki and Sado as twins.

One variant treats Ahaji and Aha as placenta before naming the production of other islands by the divine couple.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1692-1854 confidence: high

Variant writings list island births in differing sequences; some identify Ono-goro or Ahaji as placenta, and one includes twin Oki and Sado while another includes triplet Oki.

The divine pair produce islands and then natural domains such as sea, rivers, mountains, trees, and herbs.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1692-1854 confidence: medium

Variant writings list island births in differing sequences; some identify Ono-goro or Ahaji as placenta, and one includes twin Oki and Sado while another includes triplet Oki.

Variant accounts treat Ono-goro or Ahaji as a placenta in the island-birth sequence.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1692-1854 confidence: high

Izanagi and Izanami consult about producing someone to be lord of the universe and produce the Sun-Goddess, with variant names given.

The Sun-Goddess is born as an unmatched radiant child and is sent up to Heaven by the ladder of Heaven to take charge of heavenly affairs.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 2000-2154 confidence: high

The mourner crawls at the head and feet of the woman, weeps, and the tears become Naki-saha-me no Mikoto, dwelling at Unewo no Konomoto.

The passage states that tears become a deity, Kagu-tsuchi's cut pieces become gods, and blood from the sword becomes deities.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BES (20; / II. 26. / II. 28. / ES 308; lines 5932-6034 confidence: medium

Toyo-tama-hime says she is with child and asks Hoho-demi to build and await her in a seashore parturition-house when winds and waves are boisterous.

Toyo-tama-hime tells Hoho-demi not to look during her delivery; he looks and sees her sea-monster form, after which she returns to the sea.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BOOK XI. / NINTOKU. 273 / NINTOKU. 275 / NINTOKU. 257; lines 15922-15976 confidence: medium

On the day the Emperor was born, an owl entered the parturition house; the next morning Emperor Homuda asked Prime Minister Takechi no Sukune what this might portend.

An owl enters the parturition house on the day the Emperor is born, and the Prime Minister interprets it as a lucky omen.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ES 308 / L400: / II. 42. / IT. 44.; lines 6236-6382 confidence: high

Toyo-tama-hime is secretly seen after changing into a great sea-monster of eight fathoms; she is ashamed and resentful, and after the birth she gives the child the name Hiko-nagisa-take-u-gaya-fuki-ahezu no Mikoto.

The child is born to divine or royal figures, receives a formal name from Toyo-tama-hime, and is subsequently treated as an august child requiring special nurture.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ES 308 / L400: / II. 42. / IT. 44.; lines 6384-6457 confidence: medium

Toyo-tama-hime comes forth at the time of delivery and asks the Heavenly Grandchild for something not fully quoted; he does not comply, and she says he did not heed her words and put her to shame.

At the time of delivery, Toyo-tama-hime’s request to the Heavenly Grandchild is not obeyed; she wraps the child, lays him on the beach, and departs into the sea.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2185-2328 confidence: high

As Izanagi washes away bodily impurities, Ya-so-maga-tsu-bi no Kami is produced, followed by Kami-nawo-bi no Kami and Oho-nawo-bi no Kami to remedy the evils.

Multiple deities are produced when Izanagi washes impurities, plunges in sea water, and washes his eyes and nose; three of these are called his children.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2464-2606 confidence: high

Izanagi, polluted by visiting Yomi, seeks ablution; strong tides block two gates; at Wodo in Tachibana he enters and exits water, blows out or forth, and produces deities.

Izanagi's washing and blowing while entering and leaving water produces named deities and further deities of Heaven, Earth, and the Sea-plain.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2608-2748 confidence: high

Ama-terasu asks how Sosa no wo will prove the redness of his heart; he proposes an oath in which produced female children indicate impurity and male children indicate purity.

Sosa no wo proposes that children produced under oath will indicate whether his heart is impure or pure, with female and male outcomes assigned opposite meanings.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2608-2748 confidence: high

Ama-terasu takes Sosa no wo's ten-span sword, breaks it into three, rinses it in the true-well of Heaven, chews it, blows it away, and three daughters are born from the true-mist of her breath: Ta-gori-bime, Tagi-tsu-bime, and Ichikishima-bime.

The oath involves exchange or use of personal sacred objects: Ama-terasu transforms Sosa no wo's sword into three daughters through rinsing, chewing, and breath, while Sosa no wo transforms her jewels into five male deities by the same process.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2750-2872 confidence: high

The Sun-Goddess swears that male children will prove Sosa's pure heart, then eats three swords and produces three female deities: Oki-tsu-shima-bime, Tagi-tsu-hime, and Tagori-hime.

Divine children are produced by eating swords and jewels, and another deity is produced from Ama-terasu's breath after she works with the jewels.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2875-2919 confidence: high

Breath produced by biting and blowing away parts of jewels generates named female deities, including Ta-gori-hime no Mikoto and Tagi-tsu-hime no Mikoto, with dwellings in Naka-tsu miya and He-tsu miya; the account totals three female deities.

Jewels and swords are bitten, eaten, blown away, or held, and deities or children are produced from breath or converted objects.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 58. / I 626 / II. 9, / THE AGE OF THE GODS. 73; lines 4675-4833 confidence: medium

A female figure sets fire to the muro; three children are born in sequence from the first smoke, from withdrawal from the heat, and next thereafter, and are named Ho no Susori, Hiko-ho-hodemi, and Ho no akari, with ancestor notes for two of them.

Three named children are born from circumstances involving smoke and heat after the muro is set on fire.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3431-3557 confidence: high

Sosa no wo no Mikoto swears that if he has evil feelings, the children produced by chewing jewels will be female and sent to the Central Reed-Plain Land, but if his intentions are pure, male children will be produced and made to rule the heavens; the oath also applies to children produced by his elder sister.

The oath is verified through children produced by chewing a sword and jewels; Sosa no wo no Mikoto's chewed jewels produce male deities.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3708-3852 confidence: medium

Another writing places Sosa no wo no Mikoto at the head-waters of the River Ye in Aki, where a divine husband and pregnant wife grieve because an eight-forked serpent devours their children; he tells them to prepare eight jars of sake from fruits.

The parents fear that the child about to be born will be devoured by the serpent as earlier children were; the serpent comes at the birth but is incapacitated and slain, and the child is afterward brought up.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5437-5548 confidence: high

Ataka-ashi-tsu-hime reports the children; the Heavenly Grandchild mocks her, questions whether he could cause pregnancy in one night, and says the children are not his.

The mother vows that the children should perish if they are not the Heavenly Grandchild's offspring but remain unharmed if they are; they and their mother emerge unharmed, and the father later says the episode made their paternity known.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5437-5548 confidence: high

Ataka-ashi-tsu-hime, daughter of Oho-yamatsu-mino Kami, is favored by the Heavenly Grandchild, becomes pregnant in one night, and gives birth to four children.

Ataka-ashi-tsu-hime becomes pregnant in one night, and the Heavenly Grandchild later states that a Heavenly Deity can cause pregnancy in one night.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5551-5661 confidence: high

The Heavenly Grandchild asks about maidens in an eight-fathom palace on the waves who tend a loom with jingling wrist jewels; Nagasa identifies them as the elder Iha-naga-hime and younger Kono-hana saku-ya-hime/Toyo-ata-tsu hime, daughters of Oho-yama-tsu-mi.

The Heavenly Grandchild favours the mountain deity’s daughter, she becomes pregnant after one night, bears children, and a maternal vow proves them to be his offspring.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5664-5783 confidence: medium

Toyo-tama-hime says she is pregnant, that delivery is near, and asks Hiko-hoho-demi to make a parturition house at the seashore for her arrival on a day of raging winds and waves.

Toyo-tama-hime says she is pregnant, asks for a parturition house at the shore, and comes through winds and waves when delivery is near.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5786-5929 confidence: medium

Toyo-tama-hime says, “pray thee do not look upon her”; the Heavenly Grandchild secretly peeps, and she “had changed into a dragon.”

The child of the Heavenly Grandchild and Toyo-tama-hime is born during the dragon-form episode, wrapped in rushes, abandoned on the seashore, and named.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 28. / ES 308 / L400: / II. 42.; lines 6140-6233 confidence: high

Toyo-tama-hime says she has conceived the Heavenly Grandchild's offspring, cannot give birth in the ocean, and asks him to build a seaside house and await her.

Toyo-tama-hime says her pregnancy is the offspring of the Heavenly Grandchild, requests a house by the sea, and arrives urgently for delivery at the parturition-house.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5153-5287 confidence: medium

Yorodzu-hata-hime gives birth to Ninigi in the Void of Heaven; Ama-terasu decides to send this grandchild and bestows attendant deities and personal objects, with a note identifying regalia.

Ninigi is born in the Void of Heaven during descent, and later the younger bride becomes pregnant in one night.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5290-5332 confidence: high

Kami-ataka-ashi-tsu-hime says she has conceived by the August Grandchild and that the birth should not be private; the August Grandchild replies that even as child of a Heavenly Deity he could not have caused conception in one night and says the child cannot be his.

After paternity is denied, the mother vows that offspring truly belonging to the Heavenly Grandchild will live unharmed, then enters a burning chamber; the variant says the fire does not harm mother or children.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5290-5332 confidence: high

In the main account, children are born at successive stages of the flames: Ho-no-susori no Mikoto, Ho-no-akari no Mikoto, and Hiko-ho-ho-demi no Mikoto, also called Ho-no-wori no Mikoto.

Both the main and variant accounts place the births at successive stages of the flames; the variant explicitly states that the fire fails to harm the children and mother.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5290-5332 confidence: medium

The variant account says the mother cuts the children’s navel-strings with a bamboo knife and throws the bamboo knife away.

The variant account says the mother cuts the children’s navel-strings with a bamboo knife; a note links this to a local custom of severing the umbilical cord with bamboo or copper.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 INTRODUCTION. XV / XX INTRODUCTION. / ABBREVIATIONS. / NILHONGI; lines 770-917 confidence: medium

A thing produced between Heaven and Earth is “in form like a reed-shoot,” becomes transformed into a god, and is called Kuni-toko-tachi no Mikoto.

A thing shaped like a reed-shoot is produced between Heaven and Earth and transforms into a god.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 IST GENERATION. / II AEG, / P3420: / I. 37.; lines 2922-3025 confidence: medium

A child is named Katsu no haya-hi ama no oshi-ho-mimi; jewels from Sosa no wo's hair and neck, and later his forearm, foot, and leg, produce named gods.

The passage describes jewels changing to produce gods and additional gods arising from Sosa no wo's limbs.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 NET. 222 / A.D 400. / THE EMPEROR MIDZUHAWAKE.' / HANSHO TENNO.); lines 17845-17899 confidence: medium

Midzuhawake is introduced as younger brother by the same mother of Izaho-wake, appointed Prince Imperial, born in the Palace of Ahaji, and at birth having teeth like one bone and a beautiful appearance.

At birth Midzuhawake is marked by teeth like one bone and a beautiful appearance; notes gloss his name by beautiful teeth and compare the tooth feature with other texts.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 T, 56. / I. 58. / I 626 / II. 9,; lines 4512-4636 confidence: high

The August Grandchild favours or marries Ka-ashi-tsu-hime, who becomes pregnant in one night; he doubts that he could cause pregnancy so quickly and says the child in her bosom is not his.

Ka-ashi-tsu-hime becomes pregnant in one night after union with the August Grandchild, who doubts that the child is his.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 T, 56. / I. 58. / I 626 / II. 9,; lines 4512-4636 confidence: high

Ka-ashi-tsu-hime becomes angry, prepares a doorless muro called utsumuro, enters and dwells in it, and declares that if the child is not the Heavenly Grandchild's offspring it will be destroyed by fire; the excerpt breaks off before the conclusion.

Ka-ashi-tsu-hime declares that if the child is not the Heavenly Grandchild's offspring, it will be destroyed by fire.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 X. 8. / XEEO: / TX 10. / TX, 12.; lines 13370-13470 confidence: medium

The Empress returned from Silla.

The Empress gives birth to Emperor Homuda after returning from Silla; the alternate version links the child in her womb with divine prediction of possession of the country.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 XIII. 19. / A.D. 454. / XH 20; / A.D. 455.; lines 19007-19067 confidence: medium

Oho-hatsuse Wakatake is introduced as a child of Emperor Wo-asa-tsuma Waku-go no Sukune; at his birth “a supernatural radiance filled the building,” and as an adult he was noted for sturdy strength.

The imperial birth of Oho-hatsuse Wakatake is marked by a supernatural radiance filling the building.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 YURIAKU. 343 / A.D. 461. / XIV. 7 / A.D 462.; lines 19770-19884 confidence: medium

A pregnant consort gives birth on Kahara island; the child is named Lord Shima, sent by Lord Kun by ship, and becomes King Munyéng; Pékché people call the island Chuto.

The passage links birth on an island, naming as Lord Shima, dispatch by ship, and later kingship as King Munyéng.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 507. / KEIDAI. 3 / A.D. 508. / KEIDAL.. 9; lines 398-513 confidence: medium

Tamna is described as formerly uninhabited; three divine men named Nang-eul-la, Ko-eul-la, and Pu-eul-la bubble up from the earth, find a stone coffer by the seaside containing three women, cattle, and five grains, take the women as wives, choose fertile residences by divination, and prosper.

The Tamna note describes three divine men appearing from the earth in a formerly uninhabited island and becoming founders of settlements.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 660. / TENCHI. 291 / A.D. 670. / TENCHI. 293; lines 16516-16583 confidence: medium

The note says Miwi means august well and that water from this well was used to wash the Emperors Tenchi and Temmu and the Empress Jito at birth.

A note states that water from the Miwi well was used to wash Tenchi, Temmu, and Jito at birth.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 ONG EL / A.D. 592. / XXI.- 16, / A.D. 593.; lines 6683-6736 confidence: medium

At the time of delivery, the Empress-consort goes around the forbidden precinct inspecting offices, reaches the Horse Department and stable door, and is suddenly delivered of him without effort.

The birth occurs suddenly and without effort at the stable door after the mother passes through the forbidden precinct and Horse Department.
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native american northwest coast

Chinook Texts Chinook Texts; lines 572-656 confidence: medium

A dead chief’s two grown children hunt sea-otters; the girl swallows water from wet hair during fog and becomes pregnant; Blue-Jay accuses her brother, while Robin objects.

The girl swallows water dripping from her hair during fog or mist and later becomes pregnant; the later food episode connects the unborn boy with supernatural people and his father.
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Ethnology of the Kwakiutl, Part 1 II. HUNTING, FISHING, AND FOOD-GATHERING / III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS; lines 14630-14731 confidence: high

The midwife removes the newborn from the birth hole, ties and cuts the navel-string with twisted yellow cedar-bark, prepares a wash-basin with cold water, and places four stones in the fire.

The newborn is washed in water heated by four red-hot stones, while the midwife prays to each as Supernatural-One for health, protection from curses, freedom from trouble, and strength.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15089-15185 confidence: medium

At four days, when the navel-string comes off, the notched cradles are placed right and left; four eagle feathers stand on the head-board, and red face-painting continues every fourth day until ten months.

The special cradle rite occurs when the twins are four days old and the navel-string comes off, with head-bands, prayers, bedding, and formal placement.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15578-15675 confidence: medium

Children who are one-eyed, have a red forehead spot, a bent leg, a face white on one side, scars, or lack a finger are said to belong to the Salmon; people follow the rules for twin-children, and their parents observe the associated taboos.

Children with congenital or bodily differences are said to belong to the Salmon, and their parents follow twin-child taboos.
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Ethnology of the Kwakiutl, Part 2 BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES; lines 9942-10024 confidence: medium

ALotEmdalag'ils identifies the mask of X'imsElilEla as chief of the masks, names forty masks, places them correctly, and gives instruction about MamayoLEmalaga giving birth to a boy and a girl and about children dancing immediately after birth.

The instruction includes MamayoLEmalaga giving birth to a boy and a girl, and children who dance immediately after being born.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES / FAMILY HISTORIES; lines 9271-9406 confidence: medium

Woman-giving-Birth comes dancing from the sacred room, sits, and pretends to give birth. A child rises from the floor wearing a mask and dances. A masked woman named Midwife comes from the sacred room, goes to Woman-giving-Birth, and dances around her while shaking her hands. The mother, her first child, her second child, and the Midwife take places in order.

Woman-giving-Birth performs a birth, after which a child rises from the floor wearing a mask and dances; a Midwife figure also appears.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 4360-4450 confidence: medium

Alak'ilayugwa gives birth to a girl; YaqoLElasEme gathers the YaexagEme and announces thirty-five blankets, house, seat, and a name for his granddaughter.

A girl’s birth triggers public invitations, gifts described as wiping off blood, and bestowal of a deceased sister’s name on the newborn.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 10367-10479 confidence: high

She washes and treats the sore at saltwater, pulls out bloody-looking matter, lays it on a stone, then places it in bent cedar bark outside the house.

Bloody matter extracted from the woman’s side is placed in cedar bark; afterward a child cries from within it and is raised by her.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14703-14811 confidence: medium

She puts on her belt, wipes her nose on her shoulder, and places shavings, feathers, wild crab apple wood, cedar bark, and mud from her brothers' footprints into her blanket.

The survivor gathers shavings, feathers, crab apple wood, cedar bark, and footprint mud, then becomes pregnant without marriage and bears ten children, one with medicine in his mouth.
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Haida Texts and Myths: Skidegate Dialect Haida Texts and Myths: Skidegate Dialect / CONTENTS; lines 81-108 confidence: medium

“How Shining-heavens caused himself to be born”

The title explicitly states that Shining-heavens caused himself to be born.
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Haida Texts and Myths: Skidegate Dialect HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN / HOW MASTER-CARPENTER BEGAN MAKING A CANOE TO WAR WITH SOUTHEAST / THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN; lines 2543-2556 confidence: medium

The supplied locator label gives the heading path: “HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN / HOW MASTER-CARPENTER BEGAN MAKING A CANOE TO WAR WITH SOUTHEAST / THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN.”

The locator heading states that Shining-Heavens caused himself to be born.
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Haida Texts and Myths: Skidegate Dialect TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD / STORIES ACCOMPANIED BY TEXTS / HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN; lines 1606-1714 confidence: high

The abandoned woman digs on the beach, digs out a cockleshell, hears a baby cry inside it, sees a small child, takes it home, wraps it softly, and the child grows quickly without being nursed.

The child is discovered crying inside a cockleshell and grows rapidly without nursing.
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Haida Texts and Myths: Skidegate Dialect TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD / STORIES ACCOMPANIED BY TEXTS / HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN; lines 1716-1823 confidence: medium

The editorial note identifies the story as the incarnation of Sîñ/Shining-heavens, a sky god and high deity; it explains Sîñ as related to day and the illuminated sky and mentions a similar Tsimshian sky god, Laxha′, while questioning whether the conception occurs among the Tlingit.

The title refers to Shining-heavens causing himself to be born, and the editorial note describes the story as the incarnation of Sîñ/Shining-heavens, a sky god.
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Haida Texts and Myths: Skidegate Dialect TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD / STORIES ACCOMPANIED BY TEXTS / HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN; lines 1825-1882 confidence: medium

The passage label gives the title: “HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN.”

The passage title explicitly frames the narrative around Shining-Heavens causing himself to be born.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7252-7352 confidence: high

The father-in-law tells the chief's daughter he will come from her womb, gives her a copper plate and chain named X̣īłūtꜝā′ła, directs a cloud-decorated cradle, and speaks of food gathering and weather governance through him.

The father-in-law tells the chief's daughter he will come forth from her womb, and she later bears a wonderful child whom she addresses as grandfather.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7252-7352 confidence: medium

The father-in-law tells the chief's daughter he will come from her womb, gives her a copper plate and chain named X̣īłūtꜝā′ła, directs a cloud-decorated cradle, and speaks of food gathering and weather governance through him.

The child is preceded by instructions for a special cradle marked with clouds and is wrapped in two sky blankets after birth.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6680-6770 confidence: high

At a town by a pond, the chief’s daughter fetches water; Nenk·îlsʟasʟîñgai′ becomes a hemlock leaf, enters her bucket, is swallowed with the water, and after two months she has a child.

Nenk·îlsʟasʟîñgai′ transforms into a hemlock leaf, is swallowed by the chief’s daughter with water, and a child is born after two months.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 67 / TRADITION OF SATSQ. / TRADITION OF ANOTHER VILLAGE. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69; lines 4625-4747 confidence: high

K-imitga’n meets the Sun, who takes her to heaven and marries her; she has a son named Sqot, who grows rapidly; the Sun sends them back with instructions for the boy to make a chain of arrows from the sky if attacked.

The Sun takes K-imitga’n to heaven, marries her, and she bears Sqot the next morning; the child grows rapidly and is identified as the Sun’s son.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 77 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 79 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. SI / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 83; lines 5358-5453 confidence: high

The mother of the girl who did not escape cries four days and nights. Mucus from her nose moves on the ground, becomes a child, grows to newborn size, and after being washed for four days is pretty, red-haired, and able to speak.

The mother's mucus moves, becomes a child, grows to newborn size, and the child says his father, the Sun, sent him.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 79 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. SI / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 83 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 85; lines 5456-5556 confidence: medium

The grown boy marries; his wife bears a fast-growing son after four days. He identifies himself as Son of the Sun, says he must return to his father, instructs his mother to guard his son and gather eagle-down, and says his father sent him to recover the daughter.

The wife bears a son after four days, and the son grows very fast.
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The Mythology of the Bella Coola Indians 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: medium

A female deity has charge of the birth of all animal beings and rocks a cradle while singing.

A female deity is in charge of the birth of all animal beings and rocks a cradle while singing.
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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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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 295 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 297 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 299 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 301; lines 17882-17986 confidence: medium

For a first pregnancy, the woman and husband undergo ceremonies similar to puberty ceremonies, bathe often in cold water, sweat-bathe, and pray to Dawn of the Day and sometimes Water for easy birth.

The first pregnancy requires ceremonies compared to puberty ceremonies, with bathing, sweat-bathing, and prayer for safe childbirth.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 295 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 297 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 299 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 301; lines 17882-17986 confidence: high

The pregnant woman must avoid touching or eating certain animals or foods; stated results include the child resembling animals, having harelip, being premature, or the mother having no more children.

Maternal and paternal contacts with animals, foods, tracks, snakes, and corpse preparation are said to determine the child’s appearance, behavior, survival, or birth outcome.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 295 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 297 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 299 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 301; lines 17882-17986 confidence: high

For a first pregnancy, the woman and husband undergo ceremonies similar to puberty ceremonies, bathe often in cold water, sweat-bathe, and pray to Dawn of the Day and sometimes Water for easy birth.

The pregnant woman prays for easy birth to Dawn of the Day, while both spouses pray much to Dawn of the Day and sometimes to Water.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 297 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 299 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 301 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 305; lines 18015-18127 confidence: medium

For a hard delivery, the husband goes to water, submerges once, runs home nearly nude, circles the house four times following the sun’s course, enters, and stands at his wife’s head so that birth will occur quickly.

A hard delivery is addressed through a prescribed sequence involving the husband’s immersion in water, four sunwise circuits of the house, and standing at the wife’s head.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 305 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 307 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 309 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 311; lines 18328-18380 confidence: medium

After twin birth the parents move away to a fir-bough and bark lodge until the children are about four; the twins are bathed, washed with fir twigs or boughs dipped in water, and kept from other people.

After the birth of twins, parents and children live apart in a fir-bough lodge; the twins are bathed, washed with fir twigs or boughs dipped in water, and kept from contact with others.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 361 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363; lines 21110-21206 confidence: medium

A shaman reputed for treating childless women makes them eat Peucedanum macrocarpum root, paints the upper face according to dreams, and requires promised child names assigned by him.

Childless women eat a prescribed root, are painted according to the shaman’s dreams, and promise names for their children.
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Tlingit Myths and Texts ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 25071-25149 confidence: medium

Raven teaches a daughter to make fire with a fire drill and eat its powder; she bears Fire-drill’s-son. Fire-drill gives him a dog and weapons, and he kills Man-with-one-eye and that man’s knife-handed wife.

The daughter eats powder from the fire drill after Raven’s instruction and gives birth to Fire-drill’s-son.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA; lines 24396-24482 confidence: medium

Raven is son of Kit-kaˊositiyi-qā, receives strength to make the world, and obtains stars, moon, and daylight from their keeper at the head of Nass through being swallowed by and born from the keeper’s daughter.

Raven obtains stars, moon, and daylight by being swallowed by the keeper’s daughter and born from her.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9871-9972 confidence: high

The younger woman’s mucus moves like a bubble containing a little man; she swallows it, becomes pregnant, and gives birth to a boy.

The boy is conceived when the woman swallows an animate mucus-bubble containing a little man, is born soon afterward, and grows very fast.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4271-4377 confidence: high

Raven’s first mother loses many children; Heron tells her to heat a small smooth stone in the fire until red hot and swallow it, and she then gives birth to Raven.

Raven is born after his mother swallows a red-hot stone, and later Raven enters the creator’s daughter’s water as a hemlock needle and is swallowed, leading to pregnancy.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4880-4971 confidence: high

Raven finds a woman and little girl alone; the woman says others went hunting or fishing and never returned. Raven asks the girl about making fire, teaches her the fire drill, and tells her to eat some of the fine material from drilling.

After Raven teaches the girl to use the fire drill and tells her to eat the fine drilling material, she becomes pregnant and gives birth to Fire-drill’s son.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 468-557 confidence: medium

Raven plans to become a tiny piece of dirt in water; the rich man's daughter swallows it and becomes pregnant; after a birth hole is prepared, the child is born on moss and has bright, rapidly moving eyes.

The daughter becomes pregnant after swallowing Raven in the form of dirt, and the resulting child has bright, rapidly moving eyes and obtains cosmic objects.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 10920-11016 confidence: medium

Sagapgia remains many years, bears a son named Down The Useless River by his grandfather, and the grandfather pulls the infant's forehead, legs, hands, and body.

The supernatural chief commands Useless-River to send a baby girl; Sagapgia conceives the next morning, and the chief makes the children grow quickly.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9753-9854 confidence: medium

The eldest young man marries the girl; she repeatedly gives birth to four children at one time like ducks laying eggs in spring; the children grow up, build a village, become a large powerful people, and carry heavy snowdrifts wherever they move.

The girl repeatedly gives birth to four children at one time, explicitly compared to ducks laying eggs in spring.
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Tsimshian Mythology Tsimshian Mythology; lines 166-255 confidence: high

At a spring near the chief of heaven's house, Giant becomes a cedar leaf floating on the water; the chief's daughter dips it up, drinks it, becomes pregnant, and gives birth to a boy.

The chief's daughter drinks Giant in the form of a cedar leaf, becomes pregnant shortly afterward, and gives birth to a boy who later obtains the daylight box.
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Tsimshian Texts Tsimshian Texts; lines 2421-2510 confidence: high

The man reaches heaven with Sqawo, sleeps separately, and sun rays through a chink lead to conception; Sqawo gives birth to named sons and daughters.

In heaven, the husband sleeps apart while sun rays fall through a chink upon Sqawo, and she conceives and gives birth to named children.
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Tsimshian Texts Tsimshian Texts; lines 2867-2957 confidence: high

A chief's wife pretends to be dead and is buried on a tree; her lover visits her in the grave box, both are killed by the chief, and the dead woman gives birth to a boy who lives by sucking his mother's intestines and is later raised by the chief.

A dead woman gives birth to a boy who survives by sucking his mother's intestines.
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Tsimshian Texts Tsimshian Texts; lines 2867-2957 confidence: high

The boy and a friend kill two birds, put on their skins, fly through a hole in the heavens, and the boy then becomes a cedar leaf, drops into a well, and is swallowed by the daughter of the chief in heaven.

The boy assumes the shape of a cedar leaf, drops into a well, is swallowed by the chief's daughter in heaven, and she gives birth.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF CORN AND TOBACCO / THE STORY OF THE CHILDREN OF CLOUD / NOTES ON THE STORY OF CLOUD; lines 5972-6000 confidence: high

Emory's report, attributed to Thristy Hawk the Maricopa, gives a variant: a beautiful woman in a green mountain place receives suitors' tribute but remains unmarried; during drought she gives apparently endless corn; a rain drop on her stomach produces conception; her son founds a new race and builds the houses or ruins.

A drop of rain falling on the sleeping woman's stomach or navel causes conception and leads to the birth of a significant son.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF CORN AND TOBACCO / THE STORY OF THE CHILDREN OF CLOUD; lines 5889-5969 confidence: medium

Opening episode: a beautiful unmarried woman lives in the mountains; rain falls on her navel while she sleeps; she has twin babies; male claimants fail the crawling test.

The unmarried woman conceives twin boys after rain falls on her navel, and the boys are later identified as children of Cloud.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THESE STORIES / STORIES OF THE FIRST NIGHT / THE TRADITIONS OF THE PIMAS / THE STORY OF THE CREATION; lines 639-772 confidence: medium

The sun is male and the moon female; they meet once a month, the moon becomes a mother, gives birth at a named mountain, leaves the child among tramped weeds, and the child is nourished on earth because there is no milk.

The male sun and female moon meet monthly; the moon becomes a mother, bears a child at a mountain, and that child is identified as Coyote.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF WAYHOHM, TOEHAHVS AND TOTTAI / NOTES ON THE STORY OF WAYHOHM / THE STORY OF HAWAWK / NOTES ON THE STORY OF HAWAWK; lines 3053-3119 confidence: medium

The note says miraculous conception stories are not uncommon in Indian tradition and calls this story an instance involving a young girl bewitched into motherhood through the football.

The passage explicitly calls the story an instance of miraculous conception and describes the young girl being brought into motherhood through the football.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1368-1462 confidence: high

The woman repeatedly lies under dripping water from a bluff. On a later attempt the water enters her; her abdomen enlarges, and after twelve months a baby girl is born.

Dripping water from a bluff enters the woman after repeated attempts, her abdomen enlarges, and a girl is born after twelve months.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1368-1462 confidence: low

The mother tells the girl about the seeds and her origin, directs her to go where the sun shines, and the girl tries, first unsuccessfully and then with only a near result.

The mother directs the daughter to try a similar act where the sun shines; within the excerpt, the girl’s attempts are unsuccessful or only nearly successful.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1465-1543 confidence: medium

The girl repeats the outing; when the sun rises, its beams stream out and her hips shake. She reports this, and her mother says it is good and likely happened.

The girl's successful conception is linked to the rising sun's beams, and the mother says the daughter gave birth to a child for the sun.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 252-342 confidence: high

She goes to mountains where sunrise strikes, kneels with head turned away, repeats the act over four days, and on the fourth day the sun penetrates her.

One birth follows the sun’s penetration of Ests’unnadlehi; another follows dripping water entering her daughter.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10310-10409 confidence: high

In the west beneath the toahafs bush, the moon gives birth to Coyote, who grows and comes to the land of the Pima nation.

The moon gives birth to Coyote, and the earth gives birth to Elder Brother, who has great power.
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The Pima Indians WARFARE / SOPHIOIX)GY / COYOTE / CHILDREN OF CLOUD; lines 11974-12071 confidence: high

The Hohokam dwell on the Gila near Casa Grande; a beautiful mat-making woman rejects men; Cloud comes from the east, and “one large rain drop fell upon her; immediately twin boys were born.”

A rain drop from Cloud falls on the sleeping woman and twin boys are immediately born; Cloud is later identified as their father.
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The Sia A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133; lines 6549-6629 confidence: medium

At the first stage of labor, the woman's mother makes a fire, a stool is placed before it, and the woman sits with her back to the fire wearing garments and a blanket.

Childbirth is framed by ritual seating, prayers, medicine, ash and plume purification, corn rites, and blessings for the child and safe delivery.
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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 6632-6682 confidence: high

Sand is emptied and flattened into a circular mound; a black sheepskin, water vessels, gourd, fireplace coals, urinal, and fresh water are arranged in the room.

The childbirth is described as a sacred hour, involves prepared ritual objects and kin attendants, and is linked to Sussistinnako bestowing new life.
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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 6632-6682 confidence: high

The laboring woman is in pain but silent and dignified; few words are spoken, and the hour is described as sacred because Sussistinnako is to bestow new life.

The passage explicitly states that Sussistinnako was to bestow the gift of a new life during childbirth.
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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 6684-6766 confidence: medium

The woman becomes exhausted; the father supports and strokes her head, holds the ear of corn and prays, runs it from her crown down the body, and holds it while she sprinkles meal on it and prays to t^t's^t for safe passage through parturition.

The birth is accompanied by prayer, corn and meal actions, medicated water, repeated blowing, fetiches, and a special action to bring the placenta.
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The Sia A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133; lines 6768-6847 confidence: high

The sister-in-law brings the placenta four times to her face while wishing for safe severing of the cord; the mother removes belt and dress and lies on the prepared bed.

The passage presents a sequence of formal actions after birth: cord cutting, placenta treatment, bathing, prayer, cradling, strengthening, and first medicine.
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The Sia A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133; lines 6768-6847 confidence: high

The sand and placenta are cast into the river; the woman says, "Go!" and wishes that when other women bear children they may promptly follow, referring to the placenta.

The sand and placenta are cast into the river while a woman addresses the placenta and states a wish about future women bearing children.
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The Sia A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133; lines 6768-6847 confidence: medium

The grandfather arranges the cradle with blankets and cotton cloths; the infant is placed and strapped in the cradle, set to the mother's left on white sheepskin, and an important ear of corn is laid by the child's right side.

The infant is placed in a prepared cradle with ritual objects nearby, prayed over, touched with an obsidian spear point four times, and treated for strength of body, limbs, heart, and mind.
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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: high

On the fourth morning the woman dresses; the doctress gives her ashes from the fireplace to rub on her legs and breast for purification; the grandmother hands the infant to the doctress; the woman’s father gives two stone fetiches to the doctress.

The passage describes ritual actions around birth: purification of the mother, carrying the infant with corn, presentation to the rising sun, and a baptismal prayer naming the child.
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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 6947-7020 confidence: high

The infant is declared named, washed in yucca suds and water, rubbed with ashes, and given warm water drops by the doctress.

The newborn is named, bathed, treated with ashes, given water, placed in a cradle, nursed, and cared for through a sequence of postnatal rites.
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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 6947-7020 confidence: medium

The infant is declared named, washed in yucca suds and water, rubbed with ashes, and given warm water drops by the doctress.

Water, yucca suds, ashes, bluish-gray pigment, and sometimes breast milk are applied to or given to the newborn in the days after birth.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1523-1609 confidence: high

Ko'chinako, a virgin yellow woman of the north, is embraced by the Sun, becomes pregnant, gives birth to male twins after marked intervals, and the boys walk four days after birth; spider woman reacts to the pregnancy and returns.

A virgin becomes pregnant after the Sun's embrace, the gestation unfolds in marked intervals, the twins walk four days after birth, and they grow rapidly in intelligence.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2244-2352 confidence: high

The Sia occupy Koasaia when Po'shaiyanne, called a quasi messiah, visits after attaining greatness. He is born of a virgin at Pecos who becomes pregnant from eating two pinyon nuts; the writer reports a similar Jemez legend and notes a claimed Pecos-Jemez linguistic relationship.

Po'shaiyanne is born of a virgin at Pecos after she becomes pregnant by eating two pinyon nuts.
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The Sia HO'-NA-AI-TE OF KNIFE SOCIETY. / THE KNIFE SOCIETY. / SHRINE OF KNIFE SOCIETY. / SHRINE OF KNIFE SOCIETY.; lines 5053-5064 confidence: medium

For a woman wishing pregnancy, the ho'naaite privately administers medicine: powder is put in cold water, a fetich of Quer'riinna is dipped four times, and the dose is said to insure the wish unless the woman's heart is not good.

A woman wishing pregnancy receives medicine made from powder in cold water after a fetich of Quer'riinna is dipped four times into it.
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The Sia POLKLORR. / POLKLORR. / THC HUDSON BAY ESKIMO / FOLKLORE. 335; lines 17189-17281 confidence: medium

Five children are born through different bodily exits and are designated as fathers of white people, Indians, Eskimos, Iroquois, and Negroes; their mother later sends them to different parts of the land and tells them to seek help from white men when in need.

The five ancestral children are born through different bodily exits and become fathers of peoples.
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The Sia PORTION OP A RAIN SONG OF THE HISTIAN CHAI'AN (KNIFE SOCIETY). / A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT. / CHILDBIRTH.; lines 6495-6546 confidence: high

Childbirth is described as one of the most sacred and exclusive rites of the Sia; the writer observed an accouchement in May 1890 and sought consent from the woman, doctress, and family members.

The passage explicitly frames childbirth as connected with a sacred and exclusive Sia rite and describes ritual actions for the expected child.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS / ORIGIN OF THE DIMINUTIVE GODS OF WAR; lines 1199-1255 confidence: high

The Sun Father causes heavy rain; the mountain-side cascade becomes animated, is caught in the sun's embrace, and bears twin children who issue from the foam.

Twin children issue from foam after the Sun Father's rain and the sun's embrace of the cascade; they identify the Sun and Laughing water as parents and become named divine war figures.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CLASSIFICATION' OF THE HIGHKH POWERS / BECJINNINCS OF THK UXIVKKSK / CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD; lines 654-741 confidence: medium

Yatokia, Sun Father, creates two sons, Kow'wituma and Wats'usi, by impregnating two bits of foam with his rays.

Sun Father creates Kow'wituma and Wats'usi by impregnating two bits of foam with his rays.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH / RABBIT HUNT WITH THE GODS.; lines 5128-5282 confidence: medium

Prayers concern safe parturition, children living and maturing, and women being prolific; prayers are repeated at cardinal points; gods appear and dance; Cha'kwena later lies on a bed, with sand beds available for women who have lost children.

The rite includes prayers that women pass safely through childbirth, children live and mature, and women become prolific, along with offerings by women wishing to become mothers.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies LEARNING TO WEAVE BELTS / TWENTY-THIRD ANNUAL REPORT PL. LXXX / DOG DANCE / STKVKXHOSJ; lines 16733-16790 confidence: medium

After birth, doctresses and the paternal grandmother continue efforts to produce respiration by pressing the nostrils, blowing into the mouth, manipulating the chest, moving the arms, and keeping the child warm; faint signs of life lead to rejoicing, and respiration later improves.

The passage centers on a newborn's difficult survival followed by structured birth-related care using warming, umbilical dressing, a shaped heated sand bed, corn, prayer meal, and prayer.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies LEARNING TO WEAVE BELTS / TWENTY-THIRD ANNUAL REPORT PL. LXXX / DOG DANCE / STKVKXHOSJ; lines 16793-16850 confidence: high

The doctress “sprinkled a line of meal from east to west over the sand bed,” described as “symbolic of the straight path the child must follow” to receive blessings of A'wonawil'ona and the Sun Father.

The passage centers on ceremonial care immediately after birth, including prayer, symbolic marking of the child’s path, placement with corn, bathing, ashes, and repeated concern for long life and health.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies LEARNING TO WEAVE BELTS / TWENTY-THIRD ANNUAL REPORT PL. LXXX / DOG DANCE / STKVKXHOSJ; lines 16853-16907 confidence: medium

At first light, "a line of meal, symbolic of the path of life" is sprinkled from the house to the point where the child will first observe the Sun Father; the doctress, young mother, and paternal grandmother carry the infant with an ear of corn held near its head.

The child is taken at first light to observe the Sun Father for the first time, held facing east, and prayed over for health, happiness, goodness, and long life.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies LIST OF CLANS 291 / LIST OK ('LANS / SOCIAL CUSTOMS 293 / NATAL CUSTOMS; lines 16467-16487 confidence: medium

Before birth, if a daughter is desired, the husband and wife, sometimes with a doctress or female relative, visit the Mother rock on the west side of To'wa yal'lanne, Corn mountain.

Before birth, the couple visits gender-specific sacred locations and prays for the desired child's birth and future qualities.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies MEDICAL PRACTICE / WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399 / WITCHCRAFT 405; lines 22373-22386 confidence: medium

Sus'slstinnako, identified as creator, draws north-south and east-west meal lines, places two valuable parcels north of the cross line, and alone knows their contents.

Two women appear, each evolving from a valuable parcel whose contents were known only to the creator.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE DIMINUTIVE GODS OF WAR / DESTRUCTION OF THE KIA'NAKWE, AND SONGS OF THANKSGIVING / ORIGIN OF THE CLANS / TWENTY-THIRD ANNUAL REPORT PL. VI; lines 1529-1608 confidence: medium

The canyon has potholes, some forming an arched niche, and "in one of the latter" the Gods of War, U'yuyewi and Ma'sai'lema, "are supposed to have been created."

The passage states that U'yuyewi and Ma'sai'lema, the Gods of War, are supposed to have been created in an arched niche among canyon potholes.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LXXVIII / LEARNING TO WEAVE BELTS / TWENTY-THIRD ANNUAL REPORT PL. LXXX / DOG DANCE; lines 16674-16730 confidence: high

For delayed delivery a doctress plans to call officers of the Great Fire fraternity, which has four songs addressed to the Beast Gods for hastening delivery; payment goods are prepared, the men are found, and four theurgists arrive as a male child is delivered, then leave with medicine and rattles.

Delayed delivery prompts a plan to summon Great Fire fraternity officers to sing songs addressed to the Beast Gods for hastening birth.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LXXVIII / LEARNING TO WEAVE BELTS / TWENTY-THIRD ANNUAL REPORT PL. LXXX / DOG DANCE; lines 16674-16730 confidence: medium

For delayed delivery a doctress plans to call officers of the Great Fire fraternity, which has four songs addressed to the Beast Gods for hastening delivery; payment goods are prepared, the men are found, and four theurgists arrive as a male child is delivered, then leave with medicine and rattles.

The fraternity has four songs; singing ceases if the child is born after a song, and after the fourth the songs are not repeated if birth has not occurred.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LXXVIII / LEARNING TO WEAVE BELTS / TWENTY-THIRD ANNUAL REPORT PL. LXXX / DOG DANCE; lines 16674-16730 confidence: high

The placenta is dropped into a bowl and taken from the house by the maternal grandmother, who deposits it in the river with a prayer for the young mother to have many children; meanwhile the mother bites a white pebble so the child's teeth may be strong and white.

The maternal grandmother deposits the placenta in the river and prays that the young mother may be blessed with many children.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LXXVIII / LEARNING TO WEAVE BELTS / TWENTY-THIRD ANNUAL REPORT PL. LXXX / DOG DANCE; lines 16674-16730 confidence: high

The placenta is dropped into a bowl and taken from the house by the maternal grandmother, who deposits it in the river with a prayer for the young mother to have many children; meanwhile the mother bites a white pebble so the child's teeth may be strong and white.

The mother bites a white pebble so that the child's teeth may be strong and white.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LXXVIII / LEARNING TO WEAVE BELTS / TWENTY-THIRD ANNUAL REPORT PL. LXXX / DOG DANCE; lines 16674-16730 confidence: medium

For delayed delivery a doctress plans to call officers of the Great Fire fraternity, which has four songs addressed to the Beast Gods for hastening delivery; payment goods are prepared, the men are found, and four theurgists arrive as a male child is delivered, then leave with medicine and rattles.

The Great Fire fraternity's songs for hastening delayed delivery are addressed to the Beast Gods, and the theurgists carry the medicine of the Beast Gods.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XIX / AGED MAN OF DEER CLAN / TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR); lines 7713-7811 confidence: medium

The 'Cha'kwena personator must be a man of the Badgei clan; pregnant women look upon her for safe painless parturition, and she descends into He'iwa ki'wi'sine, where accompanying gods tramp on the roof and Kia'nakwe personators visit her.

Pregnant women hasten to look upon 'Cha'kwena so that parturition may be safe and without pain.
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gnostic

Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 3703-4008 confidence: low

The excerpt lists Narrow place, Nativity, and Nature with descriptors including seven-robed and upper.

The index includes a Nativity entry with page references.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / INTRODUCTION. / PROLEGOMENA.; lines 5019-5100 confidence: medium

"The whole creation groaneth and travaileth together waiting for the manifestation of the Sons of God."

The epigraph uses creation-wide labor imagery while awaiting the manifestation of the Sons of God.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / INTRODUCTION. / PROLEGOMENA.; lines 5019-5100 confidence: high

The prose says that as honorific inscriptions spoke of Augustus' birthday, so Christians afterward spoke of Jesus' natal day.

The Augustan inscription says a birthday brings blessing, glad tidings, the beginning of life, and a new era; the prose explicitly compares this natal-day language with Christian statements about Jesus.
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Fragments of a Faith Forgotten GNOSTIC WORKS MENTIONED BY ANCIENT / WRITERS / INDEX. / XXXIV. FRAGMENTS OF A FAITH FORGOTTEN.; lines 1812-1976 confidence: medium

"Birth, new ... of Horus ... second ... of spiritual man"

The birth entry lists new birth, second birth, birth of Horus, and birth of the spiritual man.
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Fragments of a Faith Forgotten GREECE. 57 / EGYPT. / EGYPT. 59 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 7328-7373 confidence: high

Mystics are said to devote their inner strivings to the 'Birth of Horus,' which is presented as shadowing the spiritual birth of man, who becomes a god and son of the Father.

The passage explicitly presents the 'Birth of Horus' as shadowing the spiritual birth of man.
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Fragments of a Faith Forgotten INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 4767-4910 confidence: medium

Entries include true vine, vineyard, Virgin, John the Virgin, virgin mother, Virgin of life, Virgin of light with judge note, matter, one, with child, womb, Virginal spirit, Virginity, and seven Virgins of light.

Virgin-related entries include virgin mother, made body, with child, womb, Virgin of life, and Virgin of light.
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Fragments of a Faith Forgotten INDEX. / INTRODUCTION. / PROLEGOMENA. / PROLEGOMENA. 5; lines 5103-5185 confidence: medium

"the whole nature travaileth together waiting for the manifestation of the Sons of God"

The passage repeatedly describes religious renewal through travail, pains of new birth, souls born into the new century, and the birth of understanding.
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Fragments of a Faith Forgotten INDEX. / XXXIV. FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / XXXV.; lines 1979-2123 confidence: low

“Births of joy”; “of matter.”

The index lists births of joy and matter, along with children of life, light, fulness, and true mind.
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Fragments of a Faith Forgotten INDEX. / XXXIX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 2855-3016 confidence: medium

"Horus, 233; birth of, 60."

The index explicitly lists 'birth of' under Horus.
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Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12063-12166 confidence: medium

The serpent-symbol is said to figure “the generation of the universe and of man,” “the mystic birth,” and “the creative power,” and in its lowest form to become “a phallic emblem.”

The passage explicitly says the serpent-symbol figured “the mystic birth.”
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Fragments of a Faith Forgotten PHILO ON THE CONTEMPLATIVE LIFE. 71 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 73 / PHILO ON THE COMTEMPLATIVE LIFE. 75; lines 7978-8058 confidence: medium

“Their longing is not for mortal children, but for a deathless progeny ... when the Father has implanted in it those spiritual light-beams.”

The God-loving soul is said to bring forth deathless progeny when the Father implants spiritual light-beams.
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Fragments of a Faith Forgotten PRELIMINARY CONSIDERATIONS. / PRELIMINARY CONSIDERATIONS. 31 / PRELIMINARY CONSIDERATIONS. 33 / PRELIMINARY CONSIDERATIONS. 35; lines 6292-6348 confidence: low

Greece, Egypt, and Jewry receive and suckle a newborn babe, watch its cradle, and are linked to its irrational and rational souls; the spirit within it is illumined by Christ.

The passage represents the movement as a newborn babe received, suckled, and watched over by Greece, Egypt, and Jewry, with its spirit illumined by Christ.
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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 Universal Mother broods over the Waters; the First and Second Man, enamoured of her beauty, produce from her the third Great Light, Christ.

The First and Second Man produce Christ, the third Great Light, from the Universal Mother; the passage calls this the right-hand birth of the 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

Through contact with the Space-Waters, Sophia has generated a son, the chief Creative Power of the Sensible World; the supplied excerpt ends mid-sentence.

Sophia generates a son by contact with the Space-Waters; he is described as the chief Creative Power of the Sensible World.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12320-12446 confidence: high

Wisdom announces Christ's coming by John, and through the baptism of repentance Jesus is prepared to receive him as a clean vessel.

Jesus is prepared by the baptism of repentance as a clean vessel, and the passage glosses his birth of a virgin as attainment of spiritual second birth by the ascetic Jesus.
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Fragments of a Faith Forgotten SOME GREEK ORIGINAL WORKS IN / THE ASKEW AND BRUCE CODICES ... ... 453 458 / SUMMARY OF THE CONTENTS OF THE SO-CALLED / PISTIS SOPHIA TREATISE ... ... 459 506; lines 1149-1181 confidence: medium

"The Mystic Incarnation of the Twelve"

The headings list mystic incarnation, the soul of Elias being born in John the Baptist, and an item concerning incarnation.
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Fragments of a Faith Forgotten SUMMARY OF THE FRAGMENTS / OF THE BOOK OF -THE GREAT LOGOS / ACCORDING TO THE MYSTERY. / BOOK OF THE GREAT LOGOS. 519; lines 25815-25896 confidence: medium

Evil powers envy those who know Him; those born in the flesh of unrighteousness and not of the second birth have no part in the Kingdom of the Father.

The passage contrasts those born in the flesh of unrighteousness and ignorance with the Righteous Race and those of the second birth.
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Fragments of a Faith Forgotten THE AKHMIM CODEX. / THE AKHMIM CODEX. 581 / THE AKHMIM CODEX. 583 / THE AKHMIM CODEX. 585; lines 28648-28726 confidence: medium

In the Irenaeus account, Thought asks for Foreknowledge, Foreknowledge asks for Incorruptibility, Life Eternal follows, Barbelo generates a Light, and the Father anoints it with goodness to make it perfect; this is called Christ.

Barbelo generates or gives birth to the Light-spark, who is identified as the Alone-begotten, first-born Son, and Christ.
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Fragments of a Faith Forgotten THE ASKEW AND BRUCE CODICES. 455 / THE ASKEW AND BRUCE CODICES. 457 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 461; lines 23198-23280 confidence: medium

The Twelve are his order, chosen from the beginning; he chose twelve powers from the twelve Saviours of the Light-treasure and cast them as light-sparks into their mothers' wombs so the world might be saved through them.

Powers are cast as light-sparks into wombs before birth, and Mary receives powers before Jesus is born.
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Fragments of a Faith Forgotten THE ASKEW AND BRUCE CODICES. 455 / THE ASKEW AND BRUCE CODICES. 457 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 461; lines 23198-23280 confidence: high

Mary receives a higher power, 'the body which I bore in the height,' and another power instead of the soul; Jesus is born, and the Master watches over his disciples' births so higher souls are in them.

Mary receives a higher power and another power instead of the soul, and then Jesus is born.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 261 / THE BASILIDIAN GNOSIS. 263 / THE BASILIDIAN GNOSIS. 265 / THE BASILIDIAN GNOSIS. 269; lines 15482-15556 confidence: medium

"the Light ... descended upon Jesus, son of Mary, and he was illumined, being caught on fire"

Annunciation language about the Holy Spirit coming upon Mary and the Power of the Highest overshadowing her is interpreted as divine creative power descending through cosmic intermediaries to Mary/body and Jesus.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 263 / THE BASILIDIAN GNOSIS. 265 / THE BASILIDIAN GNOSIS. 269 / THE BASILIDIAN GNOSIS. 271; lines 15559-15636 confidence: low

The Saviour's saying, 'My hour hath not yet come,' and the Magi's observation of his star witness to proper cycles and time; the Saviour is subject to the nativity of the stars and returning time-periods.

The Magi's observation of the Saviour's star and the Saviour's subjection to the nativity of the stars are used to support proper cycles and times.
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Fragments of a Faith Forgotten THE NAASSENI. / THE NAASSENI. 199 / THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 12842-12963 confidence: high

The Lesser Mysteries are said to concern fleshly generation, the Greater Mysteries new birth; the Gate of Heaven and House of God are reserved for the spiritual, who cast away garments and become bridegrooms made virgin by the Virginal Spirit.

The passage contrasts Lesser Mysteries of fleshly generation with Greater Mysteries of new birth and says the Great Mother Mysteries teach the mystery of rebirth.
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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: high

On the sixth day, the divine order manifested the last man or man from heaven for the new birth or regeneration of the first man or man of the earth.

The last man or man from heaven is manifested for the new birth or regeneration of the first man or man of the earth, and the number six signifies regeneration or rebirth.
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Fragments of a Faith Forgotten THE PER AT.E. 211 / THE SETHI ANS. 213 / THE SETHIANS. / THE SETHIANS. 215; lines 13357-13427 confidence: medium

The generative power is called wind, beast, and serpent; the impure womb produces mortal men, the pure Sphere of Light produces immortal men or gods, and the Perfect Man or Logos descends into the pure man.

The impure womb or sphere of generation produces mortal men, while the pure womb or Sphere of Light produces immortal men or gods.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479 / THE PISTIS SOPHIA. 481; lines 24050-24133 confidence: medium

The passage says the emanation of the pleroma is its Gnosis; when Christ is born in the hearts of those who forsake worldly delights, they grow into the being of the pleroma and possess its Gnosis.

Christ is said to be born in the hearts of those who forsake worldly delights, enabling growth into the pleroma and possession of Gnosis.
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Fragments of a Faith Forgotten THE SETHIANS. / THE SETHIANS. 215 / THE DOCET.E. 217 / THE DOCET.E.; lines 13430-13501 confidence: medium

The self-generable aeons unite to produce from the One Virgin, identified as ideal cosmic substance, the Alone-begotten Saviour of the universe, the perfect aeon.

The host of aeons produces the Alone-begotten Saviour from the One Virgin, glossed as ideal cosmic substance.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 347 / THE SOPHIA-MYTHUS. 349 / THE SOPHIA-MYTHUS 351 / THE SOPHIA-MYTHUS. 353; lines 18838-18912 confidence: high

After world-formation, future evolution is described as unveiling the hidden Sons of God; the psychic man has a veil over his heart; when the veil is to be raised and mysteries revealed, Jesus is born through Mary the virgin.

Jesus is said to be born through Mary the virgin when Holy Spirit or Wisdom comes upon her and the Highest or Workman overshadows her.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 349 / THE SOPHIA-MYTHUS 351 / THE SOPHIA-MYTHUS. 353 / THE SOPHIA-MYTHUS. 355; lines 18915-18989 confidence: high

Teachers from the East, including Axionicus and Ardesianes/Bardesanes, say the Saviour’s body was spiritual; the Holy Spirit, identified as Wisdom, came upon Mary, and the power of the Highest or Workman’s art fashioned what was given to Mary.

The passage describes Wisdom or the Holy Spirit coming upon Mary, a substance in Mary being fashioned by divine power, and the Saviour being born through Mary for a salvific purpose.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 371 / THE NUMBER-SYMBOLISM OF MARCUS. 373 / THE NUMBER-SYMBOLISM OF MARCUS. 375 / THE NUMBER-SYMBOLISM OF MARCUS. 377; lines 19789-19869 confidence: medium

The lower tetrad is Word, Life, Man, and Church; powers from these four oversee Jesus’ birth and lower vehicles; Gabriel, Holy Spirit, Power of the Highest, and Virgin correspond to these four positions.

Powers from the lower tetrad oversee Jesus’ birth and lower vehicles; Gabriel, Holy Spirit, Power of the Highest, and Virgin are mapped to Word, Life, Man, and Church.
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Fragments of a Faith Forgotten VALENTINUS. 299 / VALENTINUS. 301 / VALENTINUS. 303 / VALENTINUS. 305; lines 16913-17006 confidence: high

Hippolytus reports that Valentinus saw a child only just born, questioned it to find out who it was, and the babe replied that it was the Logos.

A child only just born answers Valentinus' question and identifies itself as the Logos.
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Fragments of a Faith Forgotten VALENTINUS. 301 / VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307; lines 17009-17087 confidence: low

The passage introduces the Psalm as “The Chain of Being” and quotes: “All things depending in spirit I see; / All things supported in spirit I view; / Flesh from soul depending; / Soul by air supported; / Air from aether hanging— / Fruits borne of the deep— / Babe borne of the womb.”

Mead suggests that the Psalm may explain why the new-born babe was the Logos, and the Psalm includes “Babe borne of the womb.”
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Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17568-17702 confidence: medium

The negative sphere becomes less light and more passive, develops progeny, differentiates its substance after being impregnated by the positive light-sphere, and the Light-world differentiates into planes, veils, and firmaments.

The negative light-sphere develops progeny and differentiates its substance after being impregnated by the positive light-sphere.
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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 VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329 / THE SOPHIA-MYTHUS. 335; lines 18119-18197 confidence: high

A Gnostic manuscript says that in the beginning nothing created existed; the Father was alone, increate, without space or time, without counsel, and at rest in himself.

The solitary Father, described as all love, creates by emanating and generating Mind-and-Truth.
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Fragments of a Faith Forgotten XXXVI. FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / XXXV11. / XXXV111. FRAGMENTS OF A FAITH FORGOTTEN.; lines 2425-2568 confidence: medium

"Except a man be born of water," 221.

The index includes a phrase about being born of water and a separate Fire entry with 'baptism of fire'.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2574-2658 confidence: high

Jesus finds Elisabeth before she conceived John the Baptist and sows into her a power received from little Iao, so that John should preach before Jesus, prepare his road, and baptise in water for forgiving sin.

Before John was conceived, Jesus sowed into Elisabeth a power from little Iao so John could preach, prepare Jesus’ road, and baptise in water for forgiving sin.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2659-2750 confidence: high

By command of the First Mystery, Jesus looks down on the world, finds Maria, speaks with her in the form of Gabriel, and casts into her a first power taken from Barbelo and a power taken from the great Sabaoth.

Jesus describes casting powers into Maria and into the body of the mother, leading to the disciples being produced in the world without souls of the Rulers.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 563-649 confidence: medium

Jesus flies into the Height, returns in three dazzling vestures, explains the higher powers placed in the mothers of himself and the disciples, and says Elijah's soul became incarnate in John the Baptist.

Jesus states that he provided for the births of himself and his disciples by casting powers from higher parts of the Kerasmos into their mothers instead of material souls from star-rulers.
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finnish karelian

Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium

Ainue-lake is the lake into which the Fire-child falls; Fire-Child is a synonym of Panu; Panu is born from Ukko's sword.

Panu is the Fire-Child born from Ukko's sword, and the Fire-child falls into a lake.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: high

Fire-Child is a synonym of Panu; Panu is the Fire-Child born from the sword of Ukko.

Panu is described as the Fire-Child born from the sword of Ukko.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 confidence: low

Wainamoinen is the chief hero of the Kalevala and hero of Wainola; his mother Ilmatar fell from the air into the ocean; Waino is the same as Wainamoinen; Wainola is his people's home and a synonym of Kalevala.

Wainamoinen is defined as chief hero, and his mother Ilmatar is said to have fallen from the air into the ocean.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 338-431 confidence: medium

The Sun tells Virgin Mariatta where her golden infant is hidden: “Hidden to his belt in water, / Hidden in the reeds and rushes.”

The Sun tells Mariatta where her golden holy infant is hidden in water and reeds after other heavenly bodies refuse.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 338-431 confidence: medium

Three Luonnotars are created by Ukko rubbing his hands on his left knee; they walk cloud borders and sprinkle white, red, and black milk over hills and mountains, becoming mothers of iron.

Three Luonnotars sprinkle white, red, and black milk over hills and mountains and become mothers of iron.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: low

Wirokannas, a green-robed Priest of the Forest associated with cereals, leaves his usual sphere to baptize the infant son of Virgin Mariatta and later fails when attempting to slay the Finnish Taurus.

Wirokannas leaves his presidency over cereals to baptize the infant son of the Virgin Mariatta.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 680-769 confidence: medium

Otso the bear is linked with bear-worship, born in celestial regions, nursed by a woodland goddess in a golden cradle among fir branches, and given teeth and claws only after a pledge against violence.

Otso's birth is placed in celestial regions and his nurturing occurs in a golden cradle among fir trees under a goddess's care.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 680-769 confidence: high

The chief heroes Wainamoinen, Ilmarinen, and Lemminkainen are considered by Finns proper as descendants of Ilmatar, impregnated by winds when air, light, and water alone existed; Esthonians regard them as sons of the Great Spirit before earth's creation.

The chief epic heroes are described as descendants of Ilmatar or sons of the Great Spirit before earth's creation.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 680-769 confidence: high

Certain beasts, birds, and trees are sacred; the Kalevala preserves traces of bear-worship. Otso the bear is born in celestial regions, nursed by a woodland goddess in a gold-banded fir-branch cradle, receives teeth and claws after a pledge, and bears many endearing names.

Otso is born in the regions of the sun and moon, nursed by a woodland goddess, and receives teeth and claws only after promising to avoid violence.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 680-769 confidence: high

Finns proper regard Wainamoinen, Ilmarinen, and Lemminkainen as descendants of the Celestial Virgin Ilmatar, impregnated by winds when air, light, and water were the only material existences. Esthonians regard these heroes as sons of the Great Spirit before earth was created, dwelling with the Supreme Ruler in Jumala.

The chief heroes Wainamoinen, Ilmarinen, and Lemminkainen are descended from the wind-impregnated Celestial Virgin Ilmatar in Finnish tradition, and in Esthonian tradition are sons of the Great Spirit before earth's creation.
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Kalevala: The Epic Poem of Finland 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 INTO ENGLISH / DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED.; lines 72-152 confidence: medium

The contents include headings for the birth of Wainamoinen, origin of iron, origin of the serpent, birth of the harp, birth of the second harp, and birth of the nine diseases.

The contents include headings such as 'Birth of Wainamoinen,' 'Origin of Iron,' 'Origin of the Serpent,' and several other birth headings.
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Kalevala: The Epic Poem of Finland INTO ENGLISH / DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED.; lines 72-152 confidence: medium

Wainamoinen-related titles include birth, sowing, lamentation, hapless journey, rescue, boat-building, finding the Lost Word, wedding-songs, sailing, and departure.

The contents include 'Birth of Wainamoinen' and several origin or birth entries for iron, the serpent, harp, second harp, and nine diseases.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17416-17614 confidence: high

A boy is born in magic of the virgin Untamala; the mother names him Kullervo, and Untamo calls him Pearl of Combat; he is called fatherless and a magic infant.

Kullervo is born in magic of a virgin mother, called fatherless and a magic infant, and displays extraordinary power.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22462-22653 confidence: high

Lowyatar is described as the blind daughter of Tuoni, a Death-land woman and source of evils and plagues; she lies by the wayside turned toward stormy eastern winds.

Lowyatar, source of evils and plagues, is impregnated by the East-wind, suffers in pregnancy and labor, and goes to Pohyola to leave her evil offspring.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22462-22653 confidence: medium

Louhi receives Lowyatar, takes her to bath-rooms, prepares secrecy with beer and hinges, instructs her to use sea-foam and mermaid honey for anointing, and invokes Ukko with a golden scepter to open resisting portals.

Louhi leads Lowyatar to bath-rooms, uses barley beer and secrecy, tells her to take sea-foam and mermaid honey for anointing, and invokes Ukko to open resisting portals.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: high

The people ask about Otso’s birth; Wainamoinen says Otso was not born in a manger or among rushes but in ether, Moon-land, on Otava’s shoulders, with the daughters of creation.

Wainamoinen denies an ignoble origin for Otso and places his birth in ether, Moon-land, Otava, and the daughters of creation.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: high

A maiden walks through the ether carrying a wool-box and hair-box, throws wool on the ocean and hair on the rivers, and winds and waters carry them to a forest-covered island.

A maiden casts wool and hair into ocean and rivers; Mielikki later gathers and sews them into a magic bundle that becomes the young bear.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: high

"Honey-paw was born in ether, / In the regions of the Moon-land"; Wainamoinen denies an ignoble birth and places Otso's birth with Otava and the daughters of creation.

Otso is said to be born in ether, Moon-land, on Otava, with the daughters of creation, and later rocked to life as a tender baby.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: high

A maiden walks through ether near the borders of heaven, carrying wool and hair, and throws wool on the ocean and hair on rivers, which carry them to a forest island.

A maiden throws wool into the ocean and hair into rivers; currents carry them to shore, and Mielikki sews them into a bundle that becomes the young bear.
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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 water-borne materials, sews hair and wool into a magic bundle, places it in a birch basket, binds it to a pine top with gold chains, and rocks the young bear to life in the forest.

Mielikki binds the magic bundle to the pine-tree's top branches and rocks the young bear to life; Otso is cradled on the honey-tree of Northland.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23372-23562 confidence: medium

Ukko, first of creators, wonders at the darkness, walks to the border of the cloudlets seeking moonlight and sunshine, and strikes lightning and flames from his golden fire-sword into the upper heavens and ether.

Ukko strikes fire from his sword, stores it in a precious box, and has it rocked by a virgin so it might become a new moon and second sun; the fire is called a Fire-child.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24721-24921 confidence: high

Mariatta sits in a berry-meadow near the forest, calls to a golden cuckoo or sacred bird, and asks how long she must remain unmarried as a neglected shepherdess wandering hills, mountains, fens, and fallows.

Mariatta is a virgin shepherd-maid; a speaking mountain-berry enters her body and the passage states that she becomes impregnated and wedded to the berry.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24721-24921 confidence: high

The caller is not a serpent or lizard but a mountain-berry, which asks the virgin to pluck it and take it to her bosom before a snail or black-worm eats it.

A virgin shepherd-maid takes a speaking berry onto her tongue; it settles in her bosom, and the passage says she becomes impregnate and later speaks of bearing an immortal heroic son.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24721-24921 confidence: high

Mariatta asks her mother to make a fitting place where her troubles and burdens may be lessened; the mother replies by calling her a Hisi-maiden and bride of dishonor.

Mariatta asks her mother and father for a suitable place, is rejected by both, then wanders and sends Piltti to seek a worthy birth-place for the unborn child.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 confidence: high

Piltti asks assistance for Mariatta; the wife of old Ruotus refuses lodging, saying chambers and bath-rooms are occupied and naming the mount of fire, forest stable, and manger of the flaming horse of Hisi as the fitting birth-place.

Mariatta is repeatedly called a virgin-mother; after refusal of lodging she gives birth to a holy child in a woodland manger.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 confidence: high

The wife of old Ruotus asks who seeks assistance; Piltti answers that she has come for Mariatta, the worthy virgin-mother.

Mariatta is called virgin-mother, denied ordinary lodging, sent to a forest stable, and gives birth to a holy child in a woodland manger.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 25117-25220 confidence: medium

Mariatta seeks baptism for the child; Wirokannas comes with a cup of holy water but says he will not baptize a wizard or black-magician until the child is examined.

The child is associated with a virgin mother, manger birth, berry father, and later baptismal blessing and royal heirship.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 25117-25220 confidence: medium

Mariatta seeks baptism for the child; Wirokannas arrives with holy water but says he will not baptize or bless until the child is examined for worthiness and possible witchcraft.

The child is linked with Mariatta the virgin, a manger-cradle, and the statement that the berry is his father.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1130-1317 confidence: high

The passage says nights, Moon, and Sun come or shine singly, and likewise Wainamoinen, the renowned wise enchanter, is born from everlasting Ether and Ether's daughter.

Wainamoinen is said to be born from everlasting Ether and Ether's daughter, and the birth narrative begins with an elemental conception involving the Daughter of the Ether, storm-wind, and ocean.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1130-1317 confidence: high

The singer says night, Moon, Sun, and Wainamoinen are singular; Wainamoinen is identified as a renowned wise enchanter born from everlasting Ether and from Ether's daughter.

Wainamoinen is called a renowned wise enchanter born from everlasting Ether and Ether's daughter; Rune I then depicts the Daughter of the Ether descending to the ocean, conceiving, and laboring as water-mother before the first-born is delivered.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1319-1499 confidence: medium

The passage says islands, ocean rocks, sky pillars, fields, forests, colored stones, and established rocks were created, but Wainamoinen had not yet seen sun or moon and remained undelivered.

Wainamoinen, already named as an old and trusty singer, remains unborn for thirty summers and winters in a dark prison and prays for release into light and land.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1319-1499 confidence: medium

Islands, ocean rocks, sky pillars, fields, forests, and colored stones are created, but the singer Wainamoinen has not yet seen sunlight or moonlight and remains undelivered.

Wainamoinen remains unborn for thirty summers and thirty winters in darkness on the waters and prays to celestial powers to bring him out to the islands and open air.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: medium

The hero spends five, six, and seven years in the ocean, leaves in the eighth autumn, stands on land to see the sun, moon, Great Bear, and stars, and is named Wainamoinen, delivered from his mother Ilmatar.

Wainamoinen emerges after years in the ocean and is explicitly described as delivered from his mother Ilmatar.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: medium

Wainamoinen remains in the ocean for years until the eighth autumn, emerges onto a promontory, stands to see sun, moon, Great Bear, and stars, and is said to be delivered from his mother Ilmatar, the Ether's daughter.

Wainamoinen emerges from the waters after years in the ocean and is explicitly said to have been delivered from his mother Ilmatar, the Ether's daughter.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4459-4654 confidence: 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 4459-4654 confidence: high

Wainamoinen says he knows the source of metals and origin of iron: air is oldest mother, water oldest brother, fire second brother, iron youngest; Ukko, maker of the heavens, separated air and water before iron.

Ukko, maker of the heavens, brings forth three daughters who are called mothers of iron and steel.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4459-4654 confidence: high

Ukko rubs his hands and presses them on his knee-cap; three beautiful maidens arise as mothers of iron and bright-blue steel, walking heavens and clouds with milk of future iron flowing to earth and waters.

The daughters' milk is described as future iron, and black, white, and red milks produce distinct kinds of iron where they fall.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 2193-2270 confidence: medium

“Where is the King of the Jews born? For we have seen his star in the east, and are come to worship him.”

The wise men interpret an extraordinary star as showing that a great king has been born in Israel and come to worship the child.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 16399-16552 confidence: high

Jesus Christ is described as conceived in Mary by the Holy Ghost, born and baptized, purifying water through his passion; Mary’s virginity, Christ’s birth, and the Lord’s death are hidden from the prince of this world.

The passage says Jesus Christ was conceived in Mary by the Holy Ghost, born of Mary, and that Mary’s virginity and the birth were hidden from the prince of this world; the Saviour is then manifested by a unique star.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER. II. / CHAPTER III. / CHAPTER IV.; lines 1206-1269 confidence: high

An angel of the Lord stands by Anna and says the Lord has heard her prayer; she will conceive, bring forth, and her progeny will be spoken of in all the world.

An angel tells Anna that the Lord has heard her prayer and that she will conceive; Anna later identifies herself as barren but now about to conceive.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / IGNATIUS TO THE SMYRNEANS. / CHAPTER I.; lines 17899-17988 confidence: high

Jesus is described as of David's race according to the flesh, Son of God according to divine will and power, truly born of the Virgin, and baptized by John.

Jesus is described as Son of God according to divine will and power and as truly born of the Virgin.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAP. V. / CHAPTER VI.; lines 6090-6240 confidence: medium

The crowd says wise men offered gifts to Jesus at birth; Herod was troubled and sought to kill him; Jesus's father fled with him and Mary into Egypt; Herod slew children two years old and under in Bethlehem and its coasts.

The passage recounts gifts to the newborn Jesus, Herod's desire to kill him, flight with Mary into Egypt, and the killing of young children in Bethlehem and nearby coasts.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER 1. / CHAP. II.; lines 17054-17162 confidence: high

The audience is told to stop their ears against speech contrary to Jesus Christ; Christ is described as of David's race, by the Virgin Mary, truly born, eating and drinking, persecuted under Pilate, crucified and dead before heaven, earth, and under-earth spectators, and raised by his Father, who will also raise believers.

Jesus is described as by the Virgin Mary, truly born, truly crucified and dead, and raised from the dead by his Father.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER I. / CHAPTER II.; lines 5487-5612 confidence: medium

The elders ask what they should look to; they accuse Jesus of being born through fornication, say infants were slain in Bethlehem because of his birth, and say his father and mother Mary fled into Egypt.

The passage centers on charges that Jesus was born through fornication and counter-testimony that Mary was betrothed to Joseph, with twelve witnesses asserting they were present at the betrothal.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 1321-1392 confidence: medium

Anna takes up the child, gives her the breast, and sings to the Lord that God visited her, removed reproach, and gave her the fruit of righteousness, so that it may be told that Anna gives suck.

Anna's song says God visited her, removed reproach, and gave her the fruit of his righteousness.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 777-896 confidence: high

Gabriel is sent by God to Mary in Galilee to announce the Saviour's conception; he enters her chamber, fills it with a prodigious light, and salutes her as blessed and favored.

An angel sent by God announces to a virgin that she will conceive and bear a holy son through a non-ordinary divine agency.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 777-896 confidence: high

Gabriel tells Mary not to fear for her chastity, says she found favor because she chose virginity, and says she will conceive and bear a son while a virgin and without sin.

Gabriel states that Mary will conceive, give birth, and give suck while remaining a virgin, without lying with a man or a man's seed.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAP. XII.; lines 1916-1990 confidence: medium

Mary asks Joseph to take her down from the ass because what is within her presses to come forth; Joseph takes her down.

Mary's delivery is imminent, and Joseph finds a cave and brings her into it.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAPTER XII.; lines 15250-15425 confidence: medium

The narrator asks whether the covenant is with “us” or “them,” then cites Isaac praying for barren Rebekah, her conception, and the Lord’s statement that two nations are in her womb and the greater shall serve the lesser.

Isaac prays because Rebekah is barren, and she conceives before receiving an oracle about the peoples in her womb.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 899-989 confidence: high

The angel says the child is "not the work of man, but the Holy Ghost" and that the Virgin will bring forth the Son of God named Jesus, or Saviour, who will save his people from sins.

The angel says the Virgin's pregnancy is not the work of man but the Holy Ghost, and that she will bring forth the Son of God, later born as Jesus Christ.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 899-989 confidence: medium

Joseph marries the Virgin according to the angel's command and "did not know her, but kept her in chastity."

Joseph marries the Virgin after the angel's command but does not know her and keeps her in chastity.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 1559-1700 confidence: high

The angel of the Lord stands by Mary, tells her not to fear because she has found favor with God, and says that the Lord is with her and she will conceive.

A heavenly messenger announces that Mary will conceive through the Holy Ghost, that the child will be holy, and that Mary accepts the word.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / REFERENCES TO MARY'S GOSPEL; lines 992-1035 confidence: high

The Collyridians established "the worship and offering of manchet bread and cracknels, or fine wafers, as sacrificed to Mary," and imagined her "to have been born of a Virgin, as Christ is related in the Canonical Gospels to have been born of her."

The passage says the Collyridians imagined Mary born of a Virgin and explicitly compares this with Christ being born of Mary in the canonical Gospels; the following title frames the Protevangelion as a birth account of Christ and Mary.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 1703-1805 confidence: high

“I am innocent, and have known no man”; Mary also says she does not know by what means she is pregnant.

Mary says she has known no man and does not know the means of her pregnancy; the angel says the child within her is of the Holy Ghost and will be a son named Jesus who saves his people from sins.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VII. / CHAPTER VIII. / REFERENCES TO MARY'S GOSPEL / CHAPTER I.; lines 1038-1094 confidence: medium

At a great feast, the children of Israel offer gifts; Joachim offers his; Reuben the high priest opposes him, saying it is not lawful because he has not begotten issue in Israel.

The passage centers Joachim’s lack of issue, his distress, and his recollection that God gave Isaac to Abraham at the end of life.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VIII. / CHAPTER IX. / CHAPTER X. / CHAPTER XI.; lines 1808-1913 confidence: medium

Annas visits Joseph, notices the Virgin is pregnant, reports to the priest that Joseph defiled and privately married her, and servants confirm she is with child.

Mary is perceived to be with child, is accused, and declares before God that she knows no man.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VIII. / REFERENCES TO MARY'S GOSPEL / CHAPTER I. / CHAPTER. II.; lines 1097-1155 confidence: medium

Anna, wife of Joachim, is distressed and says she will mourn for widowhood and barrenness.

Anna is described as barren, reproached as not being a mother in Israel, and prays that God bless her as Sarah was blessed with Isaac.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER X. / CHAPTER XI. / CHAP. XII. / CHAPTER XIII.; lines 1993-2045 confidence: medium

“leaving her and his sons in the cave, Joseph went forth to seek a Hebrew midwife in the village of Bethlehem.”

Joseph leaves figures in a cave and goes to Bethlehem to seek a Hebrew midwife.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XI. / CHAP. XII. / CHAPTER XIII. / CHAPTER XIV.; lines 2048-2190 confidence: high

The midwife goes with Joseph and stands in the cave; a bright cloud overshadows the cave, and she says her eyes have seen surprising things and salvation brought forth to Israel.

The midwife reports that a virgin brought forth, while the birth scene includes a bright cloud, overwhelming light, and the infant’s appearance in the cave.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI. / REFERENCES TO THE PROTEVANGELION.; lines 2469-2493 confidence: low

The controversies founded on the Gospel chiefly concern Joseph’s age at the birth of Christ and his being a widower with children before marriage with the Virgin.

The notice says controversies about the Protevangelion chiefly concern Joseph’s age at the birth of Christ and his family status before marriage with the Virgin; the following heading introduces the infancy of Jesus Christ.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / CHAPTER XVI. / REFERENCES TO THE PROTEVANGELION. / CHAPTER I.; lines 2496-2621 confidence: high

Near a cave, Mary tells Joseph her time of bringing forth has come and she cannot go on to the city; the sun is near going down.

Mary gives birth in a cave, and the cave is filled with lights greater than ordinary lamps and even the sun.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / CHAPTER XVI. / REFERENCES TO THE PROTEVANGELION. / CHAPTER I.; lines 2496-2621 confidence: high

Shepherds come, make a fire, and rejoice; the heavenly host appears praising and adoring the supreme God, and the cave seems like a glorious temple as angels and humans unite in worship because of the birth of the Lord Christ.

Shepherds rejoice, the heavenly host praises God, and angels and humans unite in adoration because of the birth of the Lord Christ.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / CHAPTER XVI. / REFERENCES TO THE PROTEVANGELION. / CHAPTER I.; lines 2496-2621 confidence: high

The heading and opening verses attribute the account to Joseph the high-priest/Caiphas and report Jesus speaking in the cradle to Mary, identifying himself as Son of God, connected with Gabriel's declaration, and sent by his father for the world's salvation.

The child says his father sent him for the salvation of the world, and the old Hebrew woman thanks God for seeing the birth of the Saviour of the world.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVI. / REFERENCES TO THE PROTEVANGELION. / CHAPTER I. / CHAP. II.; lines 2624-2699 confidence: medium

The child is circumcised on the eighth day, as the law commanded, in the cave.

The passage links the child's eighth-day circumcision and fortieth-day temple presentation to legal holiness for the male who opens the womb.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER. II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 1272-1318 confidence: medium

When nine months are fulfilled to Anna, she gives birth, asks the midwife what she has brought forth, and is told it is a girl.

Anna gives birth after nine months, praises the Lord for magnifying her soul, later nurses the child and names her Mary.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CONTENTS: / PREFACE. / THE GOSPEL OF THE BIRTH OF MARY. / CHAPTER I.; lines 247-338 confidence: medium

Mary is introduced as the blessed Virgin, from the royal race and family of David, born in Nazareth and educated in the temple at Jerusalem.

The chapter concerns Mary’s birth and parentage, presents her as blessed and Davidic, and places her life in relation to the Jerusalem temple and her parents’ vow.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete PREFACE. / THE GOSPEL OF THE BIRTH OF MARY. / CHAPTER I. / CHAPTER II.; lines 341-452 confidence: high

Joachim is alone when the angel of the Lord appears with prodigious light, calms him, and says his prayers and alms are accepted by God.

A heavenly messenger appears to Joachim and announces the birth and destiny of Mary, along with a confirming sign.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete PREFACE. / THE GOSPEL OF THE BIRTH OF MARY. / CHAPTER I. / CHAPTER II.; lines 341-452 confidence: high

The angel says God has seen Joachim's reproach for childlessness and explains that God may shut and reopen a womb so the birth is recognized as God's gift.

The angel explains that God can reopen a shut womb and announces that Anna will bear Mary; named precedents include Sarah, Rachel, and the mothers of Sampson and Samuel.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete PREFACE. / THE GOSPEL OF THE BIRTH OF MARY. / CHAPTER I. / CHAPTER II.; lines 341-452 confidence: high

Mary is described as miraculously born of a barren woman and foretold to bear Jesus, Son of the Most High God and Saviour of all nations, while she is still a virgin.

Mary is foretold to bear Jesus while still a virgin; Jesus is called Son of the Most High God and Saviour of all nations.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete REFERENCES TO THE PROTEVANGELION. / CHAPTER I. / CHAP. II. / CHAPTER III.; lines 2702-2771 confidence: high

Jesus is born at Bethlehem in Judaea in Herod's time; wise men come from the East according to the prophecy of Zoradascht/Zoroaster, bring gold, frankincense, and myrrh, worship him, and offer their gifts.

The passage centers on the birth of the Lord Jesus at Bethlehem, with wise men from the East bringing offerings and worshipping him.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete THE GOSPEL OF THE BIRTH OF MARY. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 455-539 confidence: high

The angel appears to Anna and tells her not to fear or think the apparition is a spirit.

An angel announces that Anna will bear a daughter named Mary, blessed above all women and full of grace, and the announced birth is later fulfilled.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete THE GOSPEL OF THE BIRTH OF MARY. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 455-539 confidence: high

Mary is to serve the Lord night and day in fasting and prayer, abstain from every unclean thing, and never know any man.

Mary is described as never knowing man, yet destined as a virgin to bring forth the Lord, the Saviour of the world.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 2049-2133 confidence: medium

The gTsug-lag-khang is a smaller hall with frescoes; most pictures refer to Buddha’s life, beginning with the descent of the white elephant from heaven; four Lokapalas were painted by the door; the Medicine Buddha with followers appeared on the walls.

The fresco sequence of the Buddha’s life is said to begin with the descent of the white elephant from heaven.
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Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4190-4262 confidence: high

The Byams-pa temple at Basgo contains inscribed portraits of Tshe-dbang-rnam-rgyal I and his two brothers; its frescoes include Buddha's conception, birth, and seven steps in the four directions, and are compared with rNam-rgyal-rtse-mo paintings.

The fresco sequence explicitly includes the Buddha's conception, birth, and seven steps in the four directions.
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Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4652-4728 confidence: medium

A flour-and-butter “flour-ibex” is described as a customary childbirth present in Tibet and Ladakh; the narrator connects ibex carvings at pre-Buddhist Ladakhi worship places with thank offerings after children’s births and with prayers for children.

The passage links flour-ibex presents at childbirth, ibex carvings at pre-Buddhist places, and prayers for children at those places.
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Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 5049-5140 confidence: medium

The author says the ibex is a fertility symbol like the ram of Bahul; Kesar and ’aBruguma are invoked to grant children; neighbours give flour ibex to a family after a birth; the author proposes rock ibex may be birth thank-offerings.

The passage says pre-Buddhist divinities such as Kesar and ’aBruguma are invoked to grant children and links ibex imagery with fertility.
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Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 5049-5140 confidence: medium

The author says the ibex is a fertility symbol like the ram of Bahul; Kesar and ’aBruguma are invoked to grant children; neighbours give flour ibex to a family after a birth; the author proposes rock ibex may be birth thank-offerings.

The passage describes neighbours giving flour ibex when a child is born and proposes that rock-carved ibex may be thank-offerings for children’s births.
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The Buddhism of Tibet, or Lamaism A GRAND LAMA OF BHOTAN. / HIERARCHY AND PRIEST-KINGSHIP. 227 / THE FIRST DALAI LAMA-POPE. 229 / ORIGIN OF RE-INCARNATE LAMAS. 231; lines 12079-12168 confidence: high

Lo-zan continued as Na-pa’s spiritual father, close friend, and adviser; after Lo-zan’s death in 1662, Na-pa is said to have reincarnated him and made him his own spiritual father under divine emanation theory.

After Lo-zan’s death, Na-pa is said to have reincarnated him; a newborn babe is alleged to be Amitabha’s incarnation, preserving a father-son relation in divine emanation theory.
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The Buddhism of Tibet, or Lamaism ASAM SHRINE. 313 / NEPAL SHRINES. 315 / SHRINES IN NEPAL, ETC. 317 / SHRINES IN CHINA AND TIBET. 319; lines 16725-16822 confidence: medium

The Lotus Lake is described as the Guru's celebrated sacred place and believed birthplace; Halasi on the Dudh-Kusi is described as a famous hermitage of the Guru on a hill with fossil remains.

The Lotus Lake is described as a place sacred to the Guru and as the site where he is believed to have been born.
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The Buddhism of Tibet, or Lamaism BODILY OR PERSONAL GODS. 3795 / THE SAINTS. / IV. TANTRIK WIZARD-PRIESTS, / TREORIK SAIS SP PADILA. 379; lines 19958-20068 confidence: high

In Jatumati, blind King Indrabodhi of Udyana suffers his son's death, famine, and depleted treasury; the king and people appeal to the Buddhas, and Amitabha sends a red ray incarnation to the sacred lake.

Amitabha's red ray reaches the sacred lake, and the king later finds an eight-year-old radiant boy seated on a lotus; the child's speech explicitly cites a prophecy of birth from a lotus under the name Padma-sambhava.
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The Buddhism of Tibet, or Lamaism BODILY OR PERSONAL GODS. 3795 / THE SAINTS. / IV. TANTRIK WIZARD-PRIESTS, / TREORIK SAIS SP PADILA. 379; lines 19958-20068 confidence: high

In Jatumati, blind King Indrabodhi of Udyana suffers his son's death, famine, and depleted treasury; the king and people appeal to the Buddhas, and Amitabha sends a red ray incarnation to the sacred lake.

Amitabha sends a miraculous incarnation of himself as a red ray of light to the sacred lake, followed by reports of dazzling rainbow light at the lake.
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The Buddhism of Tibet, or Lamaism BUDDHIST THEORY OF THE UNIVERSE. / THE UNIVERSE OF THE LAMAS. / THE GODLINGS AND TITANS. 81 / THE UNIVERSE OF THE BUDDHISTS.; lines 4129-4183 confidence: medium

Their pictured region includes fortified houses, flowered ground, garlands, silk dress, gaiety with wives, lotus birth, and wish-granting tree and cow.

A pictorial scene shows the Titans’ birth from a lotus-flower and their obtaining a wish-granting tree and cow.
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The Buddhism of Tibet, or Lamaism BURNING THE EFFIGY OF THE DEAD. 497 / RAIN-COMPELLING. 499 / THUNDER-DRAGONS OF THE SKY. / THEVERSTIVALS ANDHOLY DAYS. 503; lines 26824-26936 confidence: high

The first and second month entries include Carnival, Buddha's Incarnation or Conception with Feast of Flowers, and the Chase and Expulsion of the Scape-goat, Demon of Bad Luck.

Festival entries commemorate Buddha's Incarnation or Conception, Buddha's birth and preaching, and Padma-sambhava's birth.
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The Buddhism of Tibet, or Lamaism DISCIPLINE. 193 / DRESS. / LAMAIST HATS AND COWLS, / HATS AND COWZLS. 197; lines 10468-10572 confidence: high

Padma-sambhava’s hat is the U-gyan-Pandit; its form suggests a red lotus and refers to “The Lotus-born” and his legendary birth from a red lotus-flower; Udyana and regional conical caps are mentioned.

The passage explicitly connects Padma-sambhava’s name, “The Lotus-born,” with his legendary birth from a red lotus-flower.
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The Buddhism of Tibet, or Lamaism FEMALE RE-INCARNATIONS. 245 / TESTING A CLAIMANT TO THE GRAND LAMASHIP. ! / DISCOVERING THE NEW INCARNATION. 247 / DISCOVERING THE NEW INCARNATION. 249; lines 12981-13055 confidence: high

A-chu-cho-ma, wife of Kung-pu-tan-tséng at Pan-jé-chung post-station, gave birth to a son; after a report from local headmen, the chancellor sent persons to inquire.

The night before and night of the birth are linked to radiance, transformed well water, music, and milk drops; subsequent signs on the rock are connected to the same child report.
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The Buddhism of Tibet, or Lamaism HEAD LAMA OF PEKIN. 3 / FEMALE RE-INCARNATIONS. 245 / TESTING A CLAIMANT TO THE GRAND LAMASHIP. ! / DISCOVERING THE NEW INCARNATION. 247; lines 12886-12978 confidence: medium

Infant candidates are selected for remarkable intelligence or miraculous signs and are subjected to a solemn test by re-incarnate Lamas, lay officers, and the Amban.

Infant candidates are associated with remarkable intelligence, miraculous signs, stories of brief infant speech, and auspicious omens verified in the memorial.
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The Buddhism of Tibet, or Lamaism HIERARCHY AND PRIEST-KINGSHIP. 227 / THE FIRST DALAI LAMA-POPE. 229 / ORIGIN OF RE-INCARNATE LAMAS. 231 / SUCCESSION OF LAMAIST POPES. 233; lines 12171-12280 confidence: medium

It was announced that the sixth Grand Lama was reborn at Lithang as Kal-zan; the Chinese emperor imprisoned him, later invested him with spiritual rule at Lhasa, deposed him in 1728, and set Kiesri Rimpoch’e in his place.

Kal-zan is announced as the rebirth of the sixth Grand Lama while a child, and the ninth Grand Lama is encountered as a child with princely manners.
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The Buddhism of Tibet, or Lamaism ITSS FORA IN TIBET. 17 / RISK, DEVELOPMENT, AND SPREAD OF LAMATSM. / INTRODUCTION OF BUDDHISM. 21 / ROYAL PATRONS OF BUDDITISM. 23; lines 1267-1287 confidence: medium

"For legend of his birth from a lotus see p. 380."

A note explicitly refers to a legend of the Guru's birth from a lotus.
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The Buddhism of Tibet, or Lamaism LIFE OF ST. LHA-TSUN, THE PATRON SAINT OF SIKHIM, / MENDICANT LAMA BLOWING THIGH-BONE TRUMPET, / IN SIRHIM, 49 / IN SIKHTM. : 51; lines 2489-2543 confidence: high

The relics are shown to wealthy worshippers on special occasions and are celebrated as a cure for barrenness; couples arrange preliminary worship, then the relic box is opened and each article is placed on their heads while the priest repeats a tutelary charm.

Lha-tsun’s relics are celebrated as a cure for barrenness, and the ritual places relic articles on the heads of the supplicant couple.
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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: medium

The opening hymn stanzas call Tara the Mother, deliveress, Avalokita’s messenger, and lotus-born from a pitying tear shed by the Three-World-Lord.

A hymn stanza describes Tara as lotus-born from a pitying tear shed by the Three-World-Lord.
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The Buddhism of Tibet, or Lamaism P. 437. / SITE OF BUDDHA'S DEATH. 311 / ASAM SHRINE. 313 / NEPAL SHRINES. 315; lines 16504-16607 confidence: high

Two tears of Avalokitesvara are born in Indra's heaven as Kan-ma and Kan-ch'un-ma; Kan-ch'un-ma steals flowers in heaven and is reborn on earth as punishment in a low pigherd family as Samvara.

Avalokitesvara's two pitying tears are born in Indra's heaven as god's daughters.
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The Buddhism of Tibet, or Lamaism PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55 / WANS. DDD / NAN-SA, 557; lines 29667-29774 confidence: low

Seven years later Nan-sa bears Lha-bu-Dar-pu, named “The god’s son” because of his beauty; Nan-sa is beloved by the subjects and is given the treasury keys formerly held by the prince’s elder sister Ani-Nemo.

After seven years Nan-sa bears a son whose beauty exceeds the gods; he is named “The god’s son,” and a festival marks his birth.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 541 / MVSTIO AND NA OCRRD PHA, / TO PICTURE OF VISVANTARA JATAKA, / PRINCE VISVANTARA. 543; lines 28860-28981 confidence: medium

In Baidha in India, King Gridhip, after propitiating gods and dragons, has a son by his favourite queen, “The Pure Young Goddess”; Brahmans name the prince the “Omnipotent Pure Lord of the World,” here identified as Visvantara.

The king has a son by his favourite queen after propitiating gods and dragons.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55; lines 29434-29541 confidence: medium

A note states that Nan-sa is held to be an incarnation of the Buddhist goddess Tara.

A note states that Nan-sa is held to be an incarnation of the Buddhist goddess Tara.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55 / WANS. DDD; lines 29544-29664 confidence: high

In the next act, Nan-sa’s mother dreams of a lotus from her body, fairies making offerings, and a ray shaped like Tara’s letter Tam entering her head; the father interprets it as the coming of an incarnate Bodhisat and calls for offerings and ceremonies.

The mother’s dream includes a lotus from her body, fairies making offerings, and Tara’s letter Tam entering her head; the father interprets this as the coming of an incarnate Bodhisat, and a divine-looking daughter is born.
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The Buddhism of Tibet, or Lamaism RECEPTION BY LAMAIST POPE. 323 / BAGLY BUDDHIST MYTHOLOGY. 325 / THE LAMAIST PANTHEON. 327 / THE PAINTINGS. 331; lines 17346-17443 confidence: high

The Buddha image is the mendicant monk type, without ornaments and with tonsured hair; it is called Muni or saint-type and is usually on a lotus-flower, the symbol of divine birth.

The Buddha or Muni-type image is usually represented on a lotus-flower, which the passage explicitly calls the symbol of divine birth.
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The Buddhism of Tibet, or Lamaism TARANATHA AND SA-KYA HIERARCHS, 241 / BHOTAN HIERARCH. 245 / HEAD LAMA OF PEKIN. 3 / FEMALE RE-INCARNATIONS. 245; lines 12805-12866 confidence: high

Likely male infants born under miraculous portents after the Lama’s death are listed; Lamas write selected names on slips, put them into a golden jug, and selected pure Lamas draw lots amid prayer over 31 to 71 days to identify the new incarnation.

Candidate infants are described as male infants born under miraculous portents just after the Lama’s death.
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The Buddhism of Tibet, or Lamaism TASHI-LHU / MINDOLLING, DORJE-DAG, ETC. O17 / IN CHINA. 279 / IN CHINA,; lines 14500-14568 confidence: high

The monastery of Kusum or Kumbum in Sifau lies near the western frontiers of China, is the birthplace of St. Tson-K’a-pa, and has the Mongolian name Ta-erh-ssu.

The Kumbum tree is said in legend to have sprung miraculously from placental blood shed at Tson-K’a-pa’s birth.
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The Buddhism of Tibet, or Lamaism THE GODLINGS AND TITANS. 81 / THE UNIVERSE OF THE BUDDHISTS. / THE HEAVENS OF THE GODS. 83 / THE HEAVENS OF BRAHMA, 85; lines 4264-4381 confidence: high

A god is born fully developed in a halo from a lotus-flower and receives a lotus-footstool, splendid dress and ornaments, goddess-companions, and a wish-granting tree.

A god is born fully developed within a halo from a lotus-flower, which the passage calls the oriental symbol of immaterial birth.
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The Buddhism of Tibet, or Lamaism THUNDER-DRAGONS OF THE SKY. / THEVERSTIVALS ANDHOLY DAYS. 503 / TIBETAN NEW-YEAR FEAST. 505 / PEOWER-PEAST., D07; lines 27046-27143 confidence: medium

Daily public worship in the Lhasa cathedral fills the air with incense; the listed holy days culminate on the full moon, linked by the author to Buddha’s conception and worship of the goddess identified as Maya Deva with red flowers.

The passage says the full-moon day seems to be considered the anniversary of Buddha’s conception and includes worship of the goddess identified as his mother.
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The Tibetan Book of the Dead ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47 / SYMBOLISM OF REBIRTH DOCTRINE 53; lines 3288-3334 confidence: high

The future Buddha is in Tushita Heaven, knows his time has come, performs five preliminary examinations concerning family, country, time, race, and woman, and decides Mahamaya is the right mother.

The future Buddha chooses his mother, enters the womb in elephant form, the queen has auspicious dreams, and soothsayers predict a son with thirty-two signs.
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The Tibetan Book of the Dead ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47 / SYMBOLISM OF REBIRTH DOCTRINE 53; lines 3288-3334 confidence: medium

The future Buddha is in Tushita Heaven, knows his time has come, performs five preliminary examinations concerning family, country, time, race, and woman, and decides Mahamaya is the right mother.

The future Buddha is in Tushita Heaven before birth and enters Mahamaya’s womb when his time has come.
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The Tibetan Book of the Dead PRAYER FOR GUIDANCE 201 / PRAYER FOR RIGHT-KNOWLEDGE 203 / PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207; lines 11076-11258 confidence: high

The speaker asks for the power of being born anywhere for others’ good and to obtain a perfect body with signs and graces; the note relates this to a Buddha body.

The prayer asks for walking and talking immediately at birth and a perfect body adorned with signs and graces; a note cites the Buddha’s birth as an example.
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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 TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10130-10259 confidence: high

The seeker laments wandering in Samsara and resolves to be born in the Happy Western Realm at the feet of Buddha Amitabha, miraculously from a lotus blossom.

The seeker may be born miraculously from a lotus blossom in the Happy Western Realm or inside a lotus blossom in Tushita; the note explicitly glosses this as pure birth without womb-entry.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10130-10259 confidence: medium

The seeker enters the womb and emits gift-waves or good-will upon it, thereby transforming it into a celestial mansion.

The seeker is told to emit gift-waves or good-will that transform the womb into a celestial mansion while divine beings confer power on it.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER II, 63-III, 3. 215 / Chapter III. / CHAPTER III, 4-9. 217 / CHAPTER III, 12-17. 22 1; lines 12448-12536 confidence: high

"a religious prince is born to him; he calls his name Vahrdm the Var^avand ... some have said Shahpur"; on the night he is born, "a star falls from the sky" and shows a signal.

The prince is called religious, and a star falls from the sky and signals on the night he is born.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / CHAPTER II, 9 -III, 5. 15 / Chapter III. / CHAPTER III, 6-16. 17; lines 3659-3740 confidence: medium

Before the evil spirit reaches Gayomard, Auharmazd causes Gayomard to sweat for the length of a one-stanza prayer and forms that sweat into a radiant, tall, youthful body of a fifteen-year-old man.

Auharmazd forms Gayomard's sweat into a radiant, tall, youthful human body.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 23-25. 225 / CHAPTER III, 26-31. 227 / CHAPTER III, 32-39. 229 / CHAPTER III, 40-46. 231; lines 12890-13014 confidence: medium

The note says the Dinkard reports a maiden bathing in and drinking water, becoming pregnant through Zaratu^t's long-preserved seed, and giving birth to Hushe^ar; it also mentions Persian Rivayats.

The translator note reports a birth account in which a maiden bathes in and drinks water, becomes pregnant through Zaratu^t's preserved seed, and gives birth to Hushe^ar.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER IX, IO-I2. 313 / Chapter X. / CHAPTER IX, I3-X, 3. 315 / CHAPTER X, 4, 5. 317; lines 16569-16661 confidence: medium

Dukdav, mother of Zaratusht, is pregnant; for three nights a leader with a hundred and fifty demons rushes nightly to destroy Zaratusht.

Zaratusht is targeted while still in his mother's womb, and the attack by a demonic leader and many demons fails because of the dwelling fire.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter IX. / SELECTIONS OF ZAD-SPARAM, IX, 3- 10. I 79 / Chapter X. / SELECTIONS OF ZA25-SPARAM, IX, 20-X, 5. 1 83; lines 10958-11018 confidence: medium

When Gayomard passes away, gold, silver, iron, brass, tin, lead, quicksilver, and adamant arise from his members; gold is connected with life and seed.

Gold from Gayomard's life and seed is received by Spendarmad, remains in the earth for forty years, and is followed by the emergence of Mashya and Mashyoi in plant form.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter X. / CHAPTER IX, I3-X, 3. 315 / CHAPTER X, 4, 5. 317 / CHAPTER X, 6-1 I. 319; lines 16799-16835 confidence: medium

Ten women assist the woman in labour: some direct cradle-making, some support her shoulders, neck, and waist, and one receives the infant, cuts the navel cord, and makes the fire blaze.

The passage prescribes attendants, fire maintenance, three-day restrictions, protective smearing, and first food for the newborn.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XI, 1-4. 335 / CHAPTER XI, 4, 5. S37 / Chapter XII. / CHAPTER XII, 4, 5. 341; lines 17659-17798 confidence: medium

When a woman becomes pregnant, a cared-for fire is to be maintained in the house; the Spend Nask says a leader with one hundred and fifty demons came for three nights to destroy Zaratusht while Dukdav was pregnant, but the dwelling fire prevented them.

Dukdav is pregnant with Zaratusht when a demonic leader and demons come for three nights to destroy him, but the house fire prevents them.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIV, 14-22. 49 / CHAPTER XIV, 23-29. 51 / Chapter XV. / CHAPTER XIV, 30 -XV, 4. 53; lines 5226-5310 confidence: medium

Matro and Matroyao grow from earth over forty years in the shape of a one-stemmed Rivas plant with fifteen leaves; their bodies are joined and alike, with male and female not clearly distinguished.

The pair grow from earth in the form of a one-stemmed Rivas plant and later change into human shape when soul enters them.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXII, 4-XXIII, 3. S7 / Chapter XXII L / Chapter XXIV. / CHAPTER XXIV, I-I 7. 89; lines 6819-6906 confidence: medium

The Dara/a river is chief of exalted rivers because the father of Zaratusht dwelt on its banks and Zaratusht was born there.

The Dara/a river is chief of exalted rivers because Zaratusht's father dwelt on its banks and Zaratusht was born there.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVIII, 3-I5. IO7 / CHAPTER XXVIII, 36-44. I I 3 / CHAPTER XXIX, 3-5. I I 7 / CHAPTER XXIX, 6-TO. IIQ; lines 8175-8265 confidence: medium

The passage begins a chapter on resurrection and future existence: Mashya and Mashyot grew from earth and first fed on water, plants, milk, and meat; men approaching death first desist from meat and then milk before the passage cuts off.

Mashya and Mashyot are said to have grown from the earth and to have first fed upon water, plants, milk, and meat.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXX, 29-33. I 29 / Chapter XXXI / CHAPTER XXXI, 1-6. I3I / CHAPTER XXXI, 7-II. 133; lines 8834-8931 confidence: medium

Fretun also hides/provides for the younger daughter for ten generations; Manuj-i Khurshed-vinik is born, so called because sunlight fell on his nose at birth.

Manuj-i Khurshed-vinik's birth is distinguished by sunlight falling on his nose, which explains his name.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXXI, 3I-38, 1 39 / FA A A / I40 BUNDAHW. / CHAPTER XXXI, 39 -XXXII, 3. I4I; lines 9237-9329 confidence: medium

Paitirasp has two sons, Porushasp and Arasti; Zaratust is begotten through Porushasp for a sanctuary of good religion, and Mertayok-mah through Arasti.

Zaratust is described as begotten through Porushasp for a sanctuary of good religion.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast FA A A / I40 BUNDAHW. / CHAPTER XXXI, 39 -XXXII, 3. I4I / CHAPTER XXXII, 4-7. I43; lines 9332-9425 confidence: medium

Hushedar, Hushedar-mah, and Soshyans are named as three sons of Zaratusht from Hvov. Zaratusht goes near Hvov three times; each time the seed goes to the ground. Neryosang receives the brilliance and strength of the seed, gives it to Anahid, and Anahid will later blend it with a mother.

The passage names three sons of Zaratusht from Hvov and describes Zaratusht's seed as preserved through angelic handling, protection, and future blending with a mother.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast IX, 4- / SELECTIONS OF ZAD-SPARAM, VIII, I - IX, 2. I 77 / Chapter IX. / SELECTIONS OF ZAD-SPARAM, IX, 3- 10. I 79; lines 10806-10930 confidence: high

The brilliance of the ox’s seed is entrusted to the angel of the moon; in that place the seed is purified by moonlight, restored in qualities, and made life-infused.

The ox’s seed-brilliance is entrusted to the angel of the moon, purified by moonlight, made life-infused, and then produces animals.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZA25-SPARAM, IX, 20-X, 5. 1 83 / Chapter XI. / SELECTIONS OF ZAD-SPARAM, X, 6 -XI, 7. 1 85 / SELECTIONS OF ZAD-SPARAM, XI, 8-1 0. 1 87; lines 11126-11155 confidence: high

Zaratust is begotten through drinking horn-juice and cow's milk infused with his guardian spirit and glory.

The passage explicitly says Zaratust is begotten through drinking horn-juice and cow's milk infused with his guardian spirit and glory.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast XII, 2, 17). / CHAPTER II, 63-III, 3. 215 / Chapter III. / CHAPTER III, 4-9. 217; lines 12408-12445 confidence: medium

Auharmazd states that Hushe^ar, son of Zaratust, is born on Lake Frazdan.

Auharmazd's answer includes the birth of Hushe^ar, son of Zaratust, on Lake Frazdan, followed by his conference with Auharmazd.
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The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 2 I I / KARGARD XIX. 2M / FARGARD XIX. 215 / FARGARD XIX. 21 7; lines 15120-15218 confidence: medium

The Daevas say holy Zarathustra has just been born in Pourushaspa's house, ask how to procure his death, and call him the stroke that fells fiends and a counter-fiend to fiends.

The Daevas say holy Zarathustra has just been born and identify him as a force that fells fiends, while also asking how to procure his death.
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The Zend-Avesta, Part I: The Vendidad FARGARD XV. 175 / I 76 VENDIDAD. / FARGARD XV. I 77 / FARGARD XV. I 79; lines 13271-13362 confidence: medium

“Atar, the son of Ahura Mazda, watches as well (over a pregnant bitch) as he does over a woman.”

Atar, the son of Ahura Mazda, is said to watch over a pregnant bitch as over a woman.
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The Zend-Avesta, Part I: The Vendidad FARGARD XV. 175 / I 76 VENDIDAD. / FARGARD XV. I 77 / FARGARD XV. I 79; lines 13271-13362 confidence: low

For strong offspring, worshippers dig a hole in the middle of the fold, tie the bitch there far from children and the Fire, watch until dogs come, allow three dogs near her in succession while kept apart, and the text says she grows pregnant, has milk, and bears a young one from three dogs.

For strong offspring, the procedure involves an earth hole, separation from children and Fire, and three dogs covering the bitch; the passage then says she bears a young one from three dogs.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2140-2251 confidence: medium

The passage says that in the Avesta Zoroaster was born and received law from Ormazd on a mountain by the river Dareja/Dare^a, a name compared with the modern Darah river flowing from Sebilan into the Aras.

The passage says the Avesta places Zoroaster’s birth and his reception of law from Ormazd on a mountain by a river.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3549-3673 confidence: medium

Zoroaster's birth and growth are welcomed by the living creation: floods and trees rejoice, grow up, and exclaim with joy; a footnote says later tradition and Pliny report that he laughed while being born.

The passage says Zoroaster's birth and growth make the floods and trees rejoice, grow, and exclaim with joy, and it reports a birth-laughter tradition.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3676-3789 confidence: high

“The Ized Neriosengh took what was bright and strong in it and intrusted it to the Ized Anahita.”

The passage describes preserved seed watched by divine and faithful guardians, later causing a bathing maiden to conceive and bear the victorious Saoshyant.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis DIN VA5T. 267 / XVII. ASHI YAST. / ASIII YAST. 271 / ASHI VAST. 273; lines 13152-13236 confidence: high

Zarathustra identifies himself as first of mortals to praise excellent Asha and sacrifice to Ahura Mazda and the Amesha-Spentas; at his birth and growth the waters, plants, and good creation rejoice, grow, or cry out.

Zarathustra's birth and growth cause waters and plants to rejoice and grow, and all creatures of the good creation to cry out in acclamation.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis NYAYI5. / NYAYI5. / MIHIR NYAYIS-. 353 / MAH NYAYI.S. 355; lines 16871-16983 confidence: medium

“Hail to the Moon that keeps in it the seed of the Bull”; propitiation is directed to the Moon, the only-created Bull, and the Bull of many species.

The Moon is said to keep the seed of the Bull, the Moon’s waxing and waning are raised, and the prayer asks for welfare in cattle and many male children.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis NYAYI5. / NYAYI5. / MIHIR NYAYIS-. 353 / MAH NYAYI.S. 355; lines 16871-16983 confidence: medium

“Ahura Mazda spake unto Spitama Zarathustra” and commanded him to “Offer up a sacrifice” to Ardvi Sura Anahita.

Ardvi Sura Anahita is said to purify male seed and female wombs for bringing forth, and Ahura Mazda says he brought the river down for increase of house, borough, town, and country.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VWTASP YAST. 329 / VWTASP YAS'T. 32)3 / VWTASP YA5'T. 339 / VI5TASP VAST. 341; lines 16332-16428 confidence: medium

The holy spell cleanses a child’s birth and growth, purifies a woman’s body and strength, makes her rich in children, milk, seed, and offspring, and makes springs flow toward pastures that feed the child.

The holy spell cleanses birth and growth, purifies a woman, increases children, milk, seed, and offspring, and makes springs flow to feed the child.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XIII. / XVII. / XVIII. / XXII.; lines 9476-9544 confidence: high

Translator note: Zarathushtra's seed is received by Neryosang, delivered to Anahid, later blended with a mother; a maid bathing in Lake Kasava will conceive and bear the Saviour, and two forerunners will be born similarly.

The note describes Zarathushtra's preserved seed being handled by angels and causing a maid bathing in Lake Kasava to conceive and bear the Saviour, with forerunners born similarly.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXII. / FARVARDIN YAST. 1 97 / XXIII. / XXIV.; lines 9698-9836 confidence: high

In Zarathushtra’s birth and growth, the waters and plants rejoiced and grew, and all creatures of the good creations cried out a hail.

At Zarathushtra’s birth and growth, waters and plants rejoice and grow, and all good creatures cry out in hail.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVIII. / XXIX. / FARVARDIN VAST. 223 / FARVARDIN VAST. 22 5; lines 10929-11034 confidence: medium

Ereda-fedhri is called Vispa-taurvairi, 'the all-destroying,' because she will bring forth one 'who will destroy the malice of Daevas and men' and withstand evil done by the Gahi.

Ereda-fedhri will bring forth one who destroys the malice of Daevas and men and withstands evil done by the Gahi; a note identifies her as Saoshyant's mother.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVIII. / XXIX. / FARVARDIN VAST. 223 / FARVARDIN VAST. 22 5; lines 10929-11034 confidence: high

The note identifies Srutat-fedhri as Ukhshyat-ereta's mother and says that, bathing in Lake Kasava, she will become pregnant from the seed of Zarathushtra preserved there and will bear Oshedar bami.

A note says Srutat-fedhri becomes pregnant while bathing in Lake Kasava from Zarathushtra's preserved seed, and another says Vanghu-fedhri conceives in the same way.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVIII. / XXIX. / XXXI. / FARVARDIN YAST. 1 83; lines 8932-9103 confidence: medium

Through the Fravashis' brightness and glory, females conceive, bring forth safely, and become blessed with children.

The Fravashis' brightness and glory support conception and safe birth, and they protect and develop the child in the womb.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LX. 3II / YASNA LXII. 313 / YASNA LXII. 315 / YASNA LXV. 317; lines 16023-16106 confidence: high

Ardvi Sura Anahita is praised as holy, efficacious against Daevas, devoted to Ahura's lore, worshipped with sacrifice, beneficial to life and settlements, and as purifying seed, wombs, childbirth, and milk.

Ardvi Sura Anahita purifies seed, sanctifies wombs, aids women in labour, and provides or purifies milk.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA VII. 22 7 / YASNA VIII. / YASNA VIII. 2 29 / YASNA IX. 23T; lines 12322-12408 confidence: high

Zarathustra praises H(a)oma and asks what man first prepared him for the corporeal world and what blessedness or gain resulted.

Vivanghvant's first preparation of H(a)oma is followed by the stated blessedness or gain that Yima is born to him.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA VIII. 2 29 / YASNA IX. 23T / YASNA IX. 233 / YASNA IX. 235; lines 12502-12584 confidence: medium

Haoma answers that Pourushaspa was the fourth man to prepare him; the blessing was Zarathustra's birth in Pourushaspa's house, and Zarathustra first recited the Ahunavairya four times with increasing voice.

Pourushaspa prepares Haoma, and the stated blessing and gain is that Zarathustra is born to him.
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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 confidence: medium

Continence is imposed on Zapotec priests, especially the high pontiff; on annual feast days the drunken high priest receives a consecrated virgin, and a son born from her may become prince and pontifical successor.

A consecrated virgin is brought to the Zapotec high priest on certain annual feast days; if she bears a son, he is raised as a prince and the eldest son succeeds the father on the pontifical throne.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3892-3959 confidence: medium

Two Hindoo ambassadors returned from England are considered polluted by contact with strangers and are regenerated by being dragged through a pure-gold female, cow, or Yoni image.

The ambassadors are restored to purity by passing through a gold image shaped as female generative form or sacred Yoni, explicitly described as being born again or regenerated.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3892-3959 confidence: high

Two Hindoo ambassadors returning from England were considered polluted by contact with strangers such that only being born again could restore purity.

The ambassadors are said to require being born again or regeneration, enacted by passing through a gold image of the female power of nature or sacred Yoni.
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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 12628-12766 confidence: medium

Plutarch is cited for a Cyprian sacrifice in which one of the young men lay down and spoke and acted like women in childbirth.

The Cyprian Ariadne note describes childbirth imitation, and the Minnitaree example explicitly describes a woman pretending to bring maize from her stomach to secure next year's crop.
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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 12628-12766 confidence: medium

A Cyprian worship of Ariadne may have involved a ceremony in which a young man lay down and imitated women in labour; the author notes Ariadne has been regarded as a vegetation goddess or spirit and cautions that the ceremony may have been vintage rather than harvest-related.

The Ariadne ceremony includes imitation of childbirth, and the Minnitaree ceremony includes producing a maize stalk from the body to secure next year’s crop.
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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 5085-5132 confidence: medium

The passage lists Algonkin women seeking impregnation by a passing soul, Seminoles holding an infant over a mother who died in childbed to receive her spirit, and Romans catching the breath of dying friends in their mouths.

Algonkin women seek to receive and be impregnated by a passing soul, and a Seminole infant is held to receive the mother's parting spirit.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6147-6234 confidence: high

Adonis is said to be born from a myrrh-tree after the bark bursts; in some versions a boar opens the bark, and in a rationalized version his mother Myrrh is transformed into the tree.

Adonis is said to come forth as an infant from the bark of a myrrh-tree after a gestational period.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6147-6234 confidence: high

The passage reports Adonis’s birth from a myrrh-tree after a ten-month gestation; in one version a boar opens the bark with its tusk, and in another rationalizing version his mother Myrrh becomes a myrrh-tree.

Adonis is said to be born from a myrrh-tree after a gestation-like period and an opening of the bark.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6521-6595 confidence: medium

Attis is described as a tree-spirit; a story says he was born when a virgin conceived by placing a ripe almond or pomegranate in her bosom.

The passage recounts a story of a virgin conceiving Attis by placing a ripe almond or pomegranate in her bosom.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: medium

In the Cretan myth, Dionysus is the bastard son of Jupiter/Zeus, represented as a Cretan king, who transfers the throne and sceptre to Dionysus and entrusts him to guards.

Zeus is father of Dionysus and, in some variants, raises him or begets him anew through Semele using Dionysus’s heart.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7527-7592 confidence: high

The passage contrasts mature corn-spirit names with cases where the corn-spirit is young or childlike, including a Polish formula saying the cutter of the last handful has cut the navel-string.

The passage describes the corn-spirit as a child separated by the sickle, a navel-string being cut, and several last-sheaf figures named or enacted as children and babies.
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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 7527-7592 confidence: medium

In West Prussia, the last-sheaf figure is called the Bastard; a boy is wrapped in it, the Corn-mother enacts labor, a grandmother acts as midwife, the child is announced as born, swaddled in a sack, and carried to the barn.

The West Prussian custom stages childbirth around the last sheaf: the Corn-mother is in travail, a grandmother acts as midwife, a child is announced as born, and the sheaf-wrapped boy is swaddled.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7815-7896 confidence: medium

The story says Iasion begat Plutus by Demeter on a thrice-ploughed field and is compared with a West Prussian mock birth on the harvest field.

The West Prussian mock birth is a charm for next year’s crop, and other customs are said to mimic procreation on fields to impart fertility.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7815-7896 confidence: medium

The passage says Iasion begot Plutus, meaning wealth or abundance, by Demeter on a thrice-ploughed field, and compares this with a West Prussian mock birth in which the mother is the Corn-mother and the child is the Corn-baby, a crop charm for the next year.

The West Prussian ritual mother and child are described as Corn-mother and Corn-baby, with the whole ceremony functioning as a charm for next year’s crop.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1211-1272 confidence: high

In Bhotan, the Dhurma Raja is the spiritual head of government and a perpetual incarnation of deity; after his death the new incarnate god appears in an infant who refuses mother's milk and prefers cow's milk.

The Bhotan infant reveals the new incarnation through milk preference; Grand Lama infants may identify themselves and pass tests; the Dalai Lama's spirit is born again in a child.
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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 1926-2010 confidence: high

A May Day green bush before a beloved maiden is linked to fertilising tree-spirit power; Kara-Kirgiz barren women roll under a solitary apple-tree to obtain offspring.

The passage describes women using contact with trees or bark garments from sacred trees to obtain offspring or safer delivery, and cites Leto’s tree-clasping before childbirth as a possible related belief.
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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 1926-2010 confidence: medium

Frazer says the May Day green bush before a beloved maiden's house probably came from belief in the fertilising power of the tree-spirit; Kara-Kirgiz barren women roll under a solitary apple-tree to obtain offspring.

The passage gives examples of women rolling under an apple-tree to obtain offspring, clasping guardian-trees for easy delivery, wearing bark garments for protection in childbirth, and Leto clasping trees before giving birth.
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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 1279-1324 confidence: medium

Variant stories connect Adonis with the boar: death by a boar, a boar rending the bark of the tree where infant Adonis was born, and death by Hephaestus on Mount Lebanon while hunting wild boars.

One reported variant says a boar rent the bark of the tree in which the infant Adonis was born.
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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 1279-1324 confidence: medium

Different stories explain Adonis's connection with the boar: killed by a boar, born from a tree opened by a boar's tusk, or killed by Hephaestus on Mount Lebanon while hunting wild boars.

One reported variant says a boar rent the bark of the tree in which the infant Adonis was born.
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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 2803-2868 confidence: medium

The Sioux avoid piercing turtles; Canadian Indians avoid elk embryos except at season's end; some Indians believe each animal kind has a patron or genius, and a father caresses a dead mouse to appease the genius of mice.

The passage describes animal patrons or genii watching over species and a first fish in the world above giving birth to all fish of its kind and sending them to sustain a tribe.
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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 2803-2868 confidence: medium

Canadian Indians avoid eating elk embryos until the close of hunting season; an Indian father fondles a dead mouse to appease the genius of mice before his daughter eats it.

The passage describes a genius of mice and a first fish in heaven that gives birth to all fish of a species and sends them to sustain a tribe.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5381-5418 confidence: high

In a Sicilian story, a seer predicts a king's daughter will conceive by the Sun; the king confines her in a windowless tower, but she scrapes a hole with a bone and a sunbeam enters and impregnates her.

The Sicilian daughter conceives by a sunbeam, Danae conceives by Zeus as gold, and the Kirgis maiden conceives when the eye of God falls on her; the passage says such solar impregnation is not uncommon in legends.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5381-5418 confidence: high

In a Sicilian story, a seer foretells that a king's daughter will conceive by the Sun; the king encloses her in a windowless tower, but she makes a hole with a bone and a sunbeam enters and impregnates her.

The Sicilian princess conceives by the Sun; Danae conceives by Zeus as a shower of gold; the Kirgis maiden conceives when the eye of God falls on her; Frazer states that impregnation by the sun is found in legends.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5381-5418 confidence: medium

Danae is confined by her father in a subterranean chamber or brazen tower, but Zeus reaches and impregnates her in the shape of a shower of gold; Frazer says this perhaps belongs to the same class of tales.

The passage states that Danae is impregnated by Zeus as a shower of gold and suggests that the shower of gold probably stands for sunlight and the sun.
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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 7311-7386 confidence: medium

Among the M’Bengas near the Gaboon, two same-kind trees are planted for two children born on the same day; the children’s lives are believed bound to the trees, and a dead or fallen tree portends the child's death.

Several examples describe planting a tree or palm at birth, sometimes with the navel-string or after-birth, and identifying it as a child's sign of life, contemporary, or life-plant.
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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 7662-7731 confidence: high

Ndembo practice involves doctors arranging a pretended fit, seclusion in an enclosed place, supposed death, later revival after a period and payment, infant-like behavior, gibberish, spirit-world behavior, and a special name.

Ndembo initiates act as if they know nothing after revival and receive a special name; the Ambamba rite is called a new birth, and the revived man must be taught like a small child.
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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 7662-7731 confidence: medium

In Ambamba, the fetish priest shakes a calabash; men and lads fall into lifeless torpidity or are carried away by the fetish, later returning without understanding and being re-taught before return to parents.

Ambamba initiation is explicitly called a ceremony of new birth, and the revived person must be taught and directed like a small child before returning to parents.
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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 7958-8041 confidence: high

The boys return tottering, enter backward or by the back door, hold plates upside down, remain dumb, and are taught common acts as if newborn, showing influence of the devil or spirits.

The lads are taught common acts as newborn children, and Frazer compares this with Brahman twice-born investiture and Manu's ritual birth sequence.
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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 7958-8041 confidence: high

The returning lads totter, enter backward or by the back door, hold plates upside down, remain dumb, communicate by signs, and are taught common acts as newborn children.

The sponsors must teach common acts of life to the lads as if they were newborn children, and Frazer explicitly frames initiation as new birth.
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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 7958-8041 confidence: medium

Frazer says death-and-resurrection or new-birth simulation at initiation has left traces elsewhere and cites Brahman sacred-thread investiture and Manu's statements about first, second, and third births.

Frazer cites Brahman investiture and Manu's formulation of multiple births connected with ritual investiture and initiation.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs BIRTH, INFANCY, AND PUBERTY / CH. II BIRTH, INFANCY, AND PUBERTY / II BIRTH, INFANCY, AND PUBERTY 49 / II BIRTH, INFANCY, AND PUBERTY 51; lines 2960-3046 confidence: medium

The pregnant wives go with their water pots and maids to Nabikande's house, where the Mugema gives each a maid to attend her, ensure medicine is taken, and prevent harm to the baby; Nabikande watches over her.

The pregnant wife is placed in a new house, supplied with new objects, shielded from certain sights, closely attended, and her state is called being a prisoner; she is also guarded after birth.
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The Baganda: An Account of Their Native Customs and Beliefs BIRTH, INFANCY, AND PUBERTY / CH. II BIRTH, INFANCY, AND PUBERTY / II BIRTH, INFANCY, AND PUBERTY 49 / II BIRTH, INFANCY, AND PUBERTY 51; lines 2960-3046 confidence: medium

Nabikande goes to the royal enclosure with cowry-shells and wild banana seeds, says she wishes to buy a slave, is shown a pregnant woman by the King's chief wife, and pays one shell and one seed per woman to the Mugema's woman.

The pregnancy and birth are handled through the royal enclosure, the King's chief wife, the Mugema, and a formal announcement to the King.
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The Baganda: An Account of Their Native Customs and Beliefs BIRTH, INFANCY, AND PUBERTY / CH. II BIRTH, INFANCY, AND PUBERTY / II BIRTH, INFANCY, AND PUBERTY 49 / II BIRTH, INFANCY, AND PUBERTY 51; lines 2960-3046 confidence: high

The cord is cut with reed from the doorway for a boy or from the fireplace for a girl; the midwife cleans the child's mouth with water, starts breathing, may place a thorn in the mouth, and the Mugema reports birth and sex to the King.

The child's sex determines the source of the reed for cutting the cord, the side of the gate where plantains are cut, and the kind of plantain tree used for the afterbirth.
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The Baganda: An Account of Their Native Customs and Beliefs BIRTH, INFANCY, AND PUBERTY / CH. II BIRTH, INFANCY, AND PUBERTY / II BIRTH, INFANCY, AND PUBERTY 49 / II BIRTH, INFANCY, AND PUBERTY 51; lines 2960-3046 confidence: high

The afterbirth is placed at the root of a beer plantain for a boy or a vegetable plantain for a girl, covered with broken pot and plantain leaves; alternatively it is set in a broken pot in the fork of a barkcloth tree and covered with plantain fibre.

The afterbirth is placed at a plantain root or in a barkcloth tree fork, covered, guarded, isolated, and tied to later use of the plantain fruit.
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The Baganda: An Account of Their Native Customs and Beliefs CAPITAL / EXPLANATORY NOTES 525 / INDEX / INDEX; lines 31606-31739 confidence: medium

“After-birth buried in the house”; “hung upon the leaves of a plantain-tree”; “of twins”

The index groups announcements and ceremonies of twin birth with afterbirth treatment and royal birth customs.
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The Baganda: An Account of Their Native Customs and Beliefs CH. II BIRTH, INFANCY, AND PUBERTY / II BIRTH, INFANCY, AND PUBERTY 49 / II BIRTH, INFANCY, AND PUBERTY 51 / II BIRTH, INFANCY, AND PUBERTY 53; lines 3049-3134 confidence: high

The royal mother remains in the house after burying the afterbirth; she eats with midwives, food leaves accumulate, the house is not cleaned, and a Mugema/Miigema-supplied log is kept burning during seclusion.

The royal mother remains secluded after birth with an unswept house and a continuously burning log, then is washed, the house is cleaned, and the ceremony is called kasiki.
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The Baganda: An Account of Their Native Customs and Beliefs CH. II BIRTH, INFANCY, AND PUBERTY / II BIRTH, INFANCY, AND PUBERTY 49 / II BIRTH, INFANCY, AND PUBERTY 51 / II BIRTH, INFANCY, AND PUBERTY 53; lines 3049-3134 confidence: high

If the afterbirth is delayed, fiber is tied around the cord before cutting; the afterbirth is called the second child, believed to have a spirit that becomes a ghost, and the associated plantain is guarded so beer or food from it will not take the ghost from its clan.

The afterbirth is called the second child, believed to have a spirit that becomes a ghost, and linked to guarding a plantain so the ghost is not removed from the clan.
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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

Principal rivers have spirits with powers for good or evil and often human origins; Mayanja arises where a princess gave birth, is caused by birth-flood, and is worshipped in leopard form with a possessing leopard ghost oracle.

Mayanja and Sezibwa are each said to spring from the site of childbirth, with Mayanja specifically caused by a birth-flood.
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The Baganda: An Account of Their Native Customs and Beliefs CHAP. / VII THE KING 199 / VII THE KING 20I / THE KING; lines 11240-11316 confidence: high

The King sends presents to important deities; he returns the royal spear Kanuna to Budo with nine women, nine cows, nine goats, nine loads of cowry-shells, nine loads of barkcloths, and a widow to be Budo's wife, titled Nakato after Budo's first wife, whose childbirth caused the sacred well Nansove to spring forth on Budo hill.

Budo's first wife Nakato is said to have given birth to a child and thereby caused the sacred well Nansove to spring forth on Budo hill.
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The Baganda: An Account of Their Native Customs and Beliefs CHAPTER VIII / GOVERNMENT / CH. VIII GOVERNMENT 233 / VIII GOVERNMENT 235; lines 12756-12847 confidence: medium

The Kimbugwe's office ranks next in importance; he cares for the King's umbilical cord called the "Twin," oversees royal fetishes, and has a temple for the Twin, which is said to have the ghost of the afterbirth attached.

The King's umbilical cord is preserved as the "Twin," kept in a temple by a high officer-priest, shown to the King monthly, and assigned a new guardian when a new King has his own "Twin."
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The Baganda: An Account of Their Native Customs and Beliefs CHAPTER VIII / GOVERNMENT / CH. VIII GOVERNMENT 233 / VIII GOVERNMENT 235; lines 12756-12847 confidence: medium

The Kimbugwe's office ranks next in importance; he cares for the King's umbilical cord called the "Twin," oversees royal fetishes, and has a temple for the Twin, which is said to have the ghost of the afterbirth attached.

The passage calls the King's umbilical cord the "Twin" and says the ghost of the afterbirth is attached to it.
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The Baganda: An Account of Their Native Customs and Beliefs I GENERAL SURVEY OF THE COUNTRY, ETC. 45 / CHAPTER II / BIRTH, INFANCY, AND PUBERTY / CH. II BIRTH, INFANCY, AND PUBERTY; lines 2798-2858 confidence: low

A woman may claim that a falling plantain flower caused her pregnancy; the passage links plantains with afterbirth ghosts and ancestral ghosts and says the conception was supposed to occur by ghost reincarnation. Such a woman was apparently not punished like an adulterous woman.

A pregnancy may be attributed to a plantain flower falling on a woman, with the explanation that a ghost has reincarnated through that event.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 59 / THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 63; lines 3478-3570 confidence: high

A cord is inserted into a plantain tree core; if the core rises overnight and the cord emerges above the cut, this confirms the child as a clan member.

The child is incorporated or rejected through tests using the umbilical cord, followed by sprinkling, gifts, naming, and later use of the clan name as proof of membership.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 59 / THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 63; lines 3478-3570 confidence: high

The next morning the mother-in-law sits opposite the mother with cooked fish and plantain, recites her son's forefathers while moving her hands upward, and feeds the mother plantain and fish.

The mother is fed fish, and the passage explicitly states that the fish is eaten as a charm to produce rapid childbearing, likened to fish swarming in lake waters.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 59 / THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 63; lines 3478-3570 confidence: medium

Princes and the King's wives have a variant procedure; their umbilical cords are decorated and preserved with the twins (balongo) of kings and princes.

For princes and the King's wives, decorated umbilical cords are preserved with the twins of kings and princes.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 49 / II BIRTH, INFANCY, AND PUBERTY 51 / II BIRTH, INFANCY, AND PUBERTY 53 / II BIRTH, INFANCY, AND PUBERTY 55; lines 3137-3227 confidence: medium

Grandparental eating of food or drinking beer is said to save the clan and child; the note explains that this retains the ghost of the afterbirth in the clan, whereas another-clan person would carry it away.

Grandparental eating or drinking is said to preserve the child and clan by retaining the ghost of the afterbirth within the clan.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 49 / II BIRTH, INFANCY, AND PUBERTY 51 / II BIRTH, INFANCY, AND PUBERTY 53 / II BIRTH, INFANCY, AND PUBERTY 55; lines 3137-3227 confidence: medium

The Bean Clan Kuamya custom for a woman’s first child includes clan gathering, stripping, painting with wood ashes and water, plantain fibre, nighttime procession and dancing, washing, buttering, dressing, toe-pricking of the mother-in-law with a spear, and the belief that neglect causes the child’s death.

In the Bean Clan Kuamya rite, the expectant first-time mother undergoes stripping, painting, nocturnal procession, washing, buttering, dressing, affinal encounter, and toe bloodletting to prevent the child’s death.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 49 / II BIRTH, INFANCY, AND PUBERTY 51 / II BIRTH, INFANCY, AND PUBERTY 53 / II BIRTH, INFANCY, AND PUBERTY 55; lines 3137-3227 confidence: high

The Bean Clan buries the afterbirth near the house door, has no naming ceremony, and keeps the umbilical cord on the husband’s bed before placing it between his toes so he can throw it with his foot.

The Bean Clan handles the afterbirth and umbilical cord through prescribed placement, keeping, and disposal actions linked to the child and husband.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / M M 2 / INDEX; lines 32090-32246 confidence: medium

Conception by falling plantain flower; by ghosts.

Conception is indexed as occurring by a falling plantain flower and by ghosts.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 315 / IX RELIGION 317 / IX RELIGION 319 / IX RELIGION 321; lines 16817-16904 confidence: medium

The python was regarded as giver of children; young couples and sterile women came for blessing and brought offerings including beer and goats.

The python is called the giver of children; couples, sterile women, and the King seek its blessing for childbirth, and births require thank-offerings.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 317 / IX RELIGION 319 / IX RELIGION 321 / IX RELIGION; lines 17005-17084 confidence: medium

The gourd is handed to Nakatansa/Nakatanza, who carries it bound to his person and walks slowly like a pregnant woman; Kago carries the stick, the other men accompany them, and the party observes restrictions concerning blood and meat.

The carrier binds the gourd to his person, walks like a pregnant woman near delivery, rests frequently, and is cared for like a delicate woman.
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The Baganda: An Account of Their Native Customs and Beliefs J. ROSCOE. / CONTENTS / CHAPTER I. / CHAPTER II.; lines 321-359 confidence: medium

“CHAPTER II. Birth, Infancy, and Puberty”

The contents explicitly include the topic “conception by ghosts” within a chapter on birth, infancy, and puberty.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP, / IX RELIGION 331 / RELIGION; lines 17419-17490 confidence: medium

Kungubu takes his sister as wife and has a son at Nakinzire; the river Mayanja rises there owing to the birth; a medium is said to be possessed by a leopard and behaves like an angry beast.

The child's birth at Nakinzire is explicitly said to cause or mark the rise of the river Mayanja.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 63 / II BIRTH, INFANCY, AND PUBERTY 65; lines 3573-3662 confidence: high

If born outside, twins cannot be brought in until consultation; afterbirths are kept in new pots near the fireplace under plantain leaves until naming; cords are cut on tools according to sex.

The birth event requires a medicine-man's precautions, treatment of afterbirths and cords, special dress, household rearrangement, naming delay, and restrictions on grandparental visiting.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 63 / II BIRTH, INFANCY, AND PUBERTY 65; lines 3664-3751 confidence: high

Before the naming, the father has kin-contact restrictions; clan members arrange dances; drums are kept going, with one drum marking the mother's care and meals and another announcing the husband's movements.

The father observes restrictions until the children are named; a medicine-man fixes the day when the twins may be brought out and named; Mutaka opens the door before daybreak on that day.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / IX RELIGION 313 / IX RELIGION 315; lines 16540-16626 confidence: medium

Nkulu assisted women to have children; nsalo amulets were worn for fecundity; a goat offering was owed after a child attributed to Nkulu, and an unpaid due could be signaled by a sacred stone appearing in the King's bed and disappearing after payment.

Nkulu assists women to have children through nsalo amulets, and a goat offering is owed when a child is attributed to his intervention.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / IX RELIGION 313 / IX RELIGION 315; lines 16540-16626 confidence: medium

Mbale had a temple at Mbale in Budu and a cave with many bats; Namata of the Heart Clan was priest and medium, and Maagali was caretaker and priest.

Women desiring children consult Mbale in a cave, and sacred bats provide an omen that a woman will have a child.
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The Baganda: An Account of Their Native Customs and Beliefs VI THE CLANS AND THEIR TOTEMS 139 / VI THE CLANS AND THEIR TOTEMS 141 / VI THE CLANS AND THEIR TOTEMS 143 / VI THE CLANS AND THEIR TOTEMS 145; lines 7241-7352 confidence: medium

The clan supplies the King with a wife named Nakimera, its chief men decorate royal umbilical cords, and vulnerable royal children are sent to the clan head-man until weaning.

The clan decorates kings' umbilical cords and cares for vulnerable royal children until weaning.
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The Baganda: An Account of Their Native Customs and Beliefs VII THE KING 207 / VII THE KING 209 / VII THE KING / VII THE KING 213; lines 11776-11861 confidence: high

Tembo is crowned; he sends Kigala and Nakibanja to serve a god; Kigala marries Nakibanja, and her labor and twin birth are linked with the springing forth of Lumansi, Mayanja, and Mayanja the Less.

Nakibanja’s birth-pains and subsequent twin birth are linked to the emergence of Lumansi, Mayanja, and Mayanja the Less.
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celtic

Cuchulain of Muirthemne CELTHAIR'S SPEAR 97 / CONAIRE THE KING 99 / THE END OF CONAIRE 103 / BIRTH OF DEIRDRE 105; lines 4423-4508 confidence: medium

Fedlimid's wife gives birth to a girl-child, and Fedlimid allows no living person except himself to come to the house or see his wife.

Immediately after Deirdre's birth, Cathbad names her and foretells that harm, beauty, conflict, exile, death, and lasting renown will be connected with her.
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Cuchulain of Muirthemne Cuchulain of Muirthemne / BIRTH OF CUCHULAIN / THE FLIGHT OF THE BIRDS 3 / BIRTH OF CUCHULAIN 5; lines 225-309 confidence: medium

In the morning Conchubar sees no more of the man of the house, hears a child cry, finds Dechtire with maidens and a young child, and hears her request to be brought with the child to Emain Macha.

A newborn child is discovered in a marked birth episode and becomes the object of competing and adjudicated upbringing by leading Ulster figures.
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Cuchulain of Muirthemne Cuchulain of Muirthemne / BIRTH OF CUCHULAIN; lines 69-138 confidence: uncertain

At a feast for Dechtire's marriage with Sualtim son of Roig, Dechtire is given wine; a mayfly flies into the cup, and she drinks it down with the wine.

The section heading is 'BIRTH OF CUCHULAIN,' and within the episode Dechtire drinks the mayfly whom Lugh identifies as himself.
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Cuchulain of Muirthemne THE TWO SWANS 147 / CRUACHAN / THE ROYAL HOUSE 149 / FRAECH AT CRUACHAN 151; lines 6350-6436 confidence: medium

The music is the Three Cries of Uaithne, first played by Uaithne, the harp of the Dagda, when Boann's sons were born: sorrow for pains, joy for birth, and sleep afterward.

The Three Cries of Uaithne are linked to the birth of Boann's sons: sorrow for birth pains, joy at the birth, and sleep afterward.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1088-1181 confidence: medium

A Druid foretells Balor's death by his own grandson; Balor shuts his daughter Ethlinn in the tower with twelve women and orders that she not see a man or hear a man's name.

A Druid foretells that Balor will die by his own grandson, and Balor confines Ethlinn to prevent contact with men; the passage frames this as part of the story of Lugh's birth.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3387-3492 confidence: high

Etain is blown through Ireland for seven years, falls into the golden cup beside Etar's wife, is drunk with wine, and after nine months is born again as Etar's daughter.

Etain falls into a golden cup, is swallowed with wine by Etar's wife, and is born again after nine months as Etar's daughter.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 3668-3744 confidence: medium

The passage says Milesian kings and heroes come to the foreground, while Danaan divinities remain present in nearby fairyland; mortals and Danaans may cross barriers, Faëry brides may leave mortals, supernatural children may be born, and Danaans are beautiful, limitedly immortal, magical, not morally governing or worshipped, and vulnerable to being slain.

The passage states that women bear glorious children of supernatural fatherhood.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 3931-4017 confidence: medium

Fuamnach finds Etain’s refuge and sends another tempest; Etain enters Etar’s palace, falls into Etar’s wife’s cup, is swallowed, passes into her womb, is born as a mortal-seeming child, and grows up ignorant of her true ancestry.

Etain falls into a drinking-cup, is swallowed by Etar’s wife, passes into her womb, and is born as an apparently mortal child.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 4232-4326 confidence: high

A Land of Youth denizen comes as a great bird through the roof-window, sheds bird-plumage as a glorious youth, is loved as a god, and foretells Conary’s birth and bird prohibition; the passage likens the episode to Danaë, Leda, and Ethlinn.

The passage describes a Land of Youth visitor arriving as a bird, becoming a glorious youth, and foretelling the birth of Conary to the Danaan lover.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 4689-4781 confidence: high

Genealogy links Dectera and Lugh with Cuchulain; note states Dectera also had mortal husband Sualtam, who passed as Cuchulain's father.

Dectera disappears for three years, is found in a fairy-palace setting with Lugh and her maidens, and a newborn male infant is discovered the next morning as her gift to Ulster.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10349-10435 confidence: medium

Arianrod fails Māth's magical virginity test and gives birth to two sons; Dylan is named “Son of the Wave,” enters the sea after baptism, and is later said to be mourned by waves after death at Govannon's hand.

Arianrod fails a magical test concerning virginity and immediately gives birth to two sons, one of whom has strong sea traits and the other grows rapidly.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 11223-11308 confidence: high

Ceridwen as black hen swallows the grain; after nine months she bears him as an infant, spares him because of his beauty, wraps him in a leather bag, and casts him into the sea.

Ceridwen swallows Gwion in the form of a grain of wheat and nine months later bears him as an infant.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 11310-11406 confidence: medium

Taliesin sings that he is Elphin’s chief bard, from the summer stars, present at cosmic, biblical, and legendary events, recipient of the Muse from Ceridwen’s cauldron, uncertainly flesh or fish, formerly Gwion in Ceridwen’s womb, and now Taliesin.

Taliesin says he obtained the Muse from Ceridwen’s cauldron, spent nine months in Ceridwen’s womb, was originally little Gwion, and is now Taliesin; he also says it is uncertain whether his body is flesh or fish.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 9964-10058 confidence: medium

Matholwch meets a tall ill-looking man and larger wife with the cauldron; she bears a fully armed son after six weeks. Their children cause trouble, so Matholwch traps the family in a white-hot iron house; the parents escape and the children are destroyed.

Kymideu Kymeinvoll gives birth after six weeks to a son who is already a fully armed warrior.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 11491-11703 confidence: low

Arianrod is Gwydion’s sister, proposed as virgin foot-holder to Māth, and mother of Dylan and Llew.

Arianrod is proposed as virgin foot-holder to Māth and is also named as mother of Dylan and Llew.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12405-12548 confidence: medium

Cuchulain entry: Ulster hero; Lugh father by Dectera; strange birth; earliest name Setanta; name derived from Cullan’s hound; claims arms from Conor; wooes Emer; instructed by Skatha in Land of Shadows; overcomes Aifa; fathers and slays Connla; returns to Erin.

Cuchulain is said to have a strange birth and Lugh as father by Dectera.
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Myths & Legends of the Celtic Race I. GAELIC / II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392; lines 12714-12914 confidence: low

Ethlinn or Ethnea is described as Balor's daughter, loving Kian, giving birth to three sons, and having Lugh as one son.

Ethlinn gives birth to three sons, including Lugh.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 14033-14193 confidence: medium

Messbuachalla is the only daughter of Etain Oig; her name means “the cowherd’s foster-child”; she is visited by a Danaan lover, and the birth of Conary is noted.

Messbuachalla is visited by a Danaan lover, and the birth of Conary is referenced.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 14033-14193 confidence: low

Murna is wife of Cumhal and mother of Finn; she takes refuge in Slieve Bloom forests and gives birth to Demna, identified as Finn; she later marries the King of Kerry.

Murna takes refuge in Slieve Bloom forests and gives birth to Demna/Finn.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3929-4020 confidence: medium

Kilydd son of Prince Kelyddon chooses Goleuddydd daughter of Prince Anlawdd as wife; after their union the people pray for an heir, and they have a son through those prayers.

The people pray for an heir; the son is born through those prayers; his mother gives birth on a mountain near swine; he is named after being found in a swine's burrow and is described as gently born and cousin to Arthur.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8611-8700 confidence: medium

Caridwen pursues Gwion Bach as he changes into hare, fish, bird, and grain; she changes into greyhound, otter-bitch, hawk, and black hen, then finds and swallows him.

Caridwen swallows Gwion Bach as a grain, bears him for nine months, spares him because of beauty, and the resulting child is later found and named Taliesin.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 4933-5018 confidence: high

Dechtiré swallows a may-fly from her wine cup, sleeps, dreams of Lugh saying he is what she swallowed and bears, and is taken with fifty maidens after Lugh gives them bird shapes; months later a flock of beautiful birds appears before Emain Macha.

Dechtiré swallows a may-fly in wine, dreams that Lugh is what she swallowed and bears, and later a mysterious newborn child is given to Ulster.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 5112-5202 confidence: medium

One eel enters the River Cruind in Ulster and is swallowed by Daire’s cow; the other enters the spring of Uaran Garad in Connaught and passes into Medb’s cow, producing the Brown Bull of Ulster and the White-horned Bull of Connaught.

Each transformed eel enters or is swallowed by a cow, producing the Brown Bull and the White-horned Bull.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 10097-10405 confidence: medium

A poem praises Geraint, "the brave man from the region of Dyvnaint" and "the enemy of tyranny and oppression"; its last verse begins, "When Geraint was born, open were the gates of heaven."

The quoted verse links Geraint's birth with open gates of heaven.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9932-10001 confidence: medium

Arthur’s wife is said to come from the same eternal country; Gwynhwyvar’s father Ogyrvran is described as gigantic, owner of a cauldron from which three Muses were born, patron and originator of bardic art, and by name linked to the evil raven or bird of death.

Ogyrvran owns a cauldron from which three Muses were born and is deemed by bards to have originated their art.
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The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11119-11199 confidence: high

“the birth of the sun-god; the struggle between light and darkness; and the raiding of the underworld”

The passage explicitly lists the birth of the sun-god as one of three principal motifs prominent in Celtic mythology.
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The Mythology of the British Islands SOME GAELIC LOVE-STORIES / CHAPTER XIV / CHAPTER XV / THE DECLINE AND FALL OF THE GODS; lines 7158-7258 confidence: medium

A tale collected by William Larminie in Achill Island is said to contain the central Gaelic mythic incident: mysterious birth of the sun-god from demoniac parentage and his eventual slaying of his grandfather.

The Achill tale is summarized as involving a sun-god’s mysterious birth from demoniac parentage and his later killing of his grandfather.
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The Mythology of the British Islands SOME GAELIC LOVE-STORIES / CHAPTER XIV / CHAPTER XV / THE DECLINE AND FALL OF THE GODS; lines 7347-7431 confidence: medium

Mac Kineely seeks revenge, knows the prediction of Balor's death by an unborn grandson, and has a kindly fairy convey him in female disguise to imprisoned Ethnea at Tor Mor.

Mac Kineely is conveyed in female disguise to the place where Balor's daughter is imprisoned, and three sons result from the visit.
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greek roman

Myths and Legends of Ancient Greece and Rome JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 confidence: high

Pallas-Athene is named goddess of Wisdom and Armed Resistance; she issues from Zeus's head in armour, cosmic elements respond, Helios halts his steeds, and she is admitted among the gods.

Athene issues from Zeus's head already clad in armour, and cosmic elements respond to her advent.
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Myths and Legends of Ancient Greece and Rome JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 confidence: high

Athene is introduced as goddess of Wisdom and Armed Resistance; she issues from Zeus's head fully armed, and Olympus, earth, sea, and Helios respond to her advent.

Athene issues fully armed from Zeus's head, and cosmic surroundings respond to the event.
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Myths and Legends of Ancient Greece and Rome JUVENTAS. / GANYMEDES. / THE MUSES. / PEGASUS.; lines 5159-5187 confidence: medium

Pegasus is introduced as a beautiful winged horse who springs from Medusa's body when Perseus, son of Zeus and Danae, slays her.

Pegasus springs from Medusa's body after Medusa is slain by Perseus.
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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 PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 527-547 confidence: medium

Cronus wounds Uranus; blood from the wound falls on the earth and produces a race of monstrous beings also called Giants.

A race of monstrous beings called Giants springs from Uranus's blood when it falls upon the earth.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 527-547 confidence: medium

Blood from Uranus's wound falls on earth, and from it springs a race of monstrous beings also called Giants.

A monstrous race called Giants springs from Uranus's wound-blood after it falls upon the earth.
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Myths and Legends of Ancient Greece and Rome PLUTUS. / MINOR DIVINITIES. / THE HARPIES. / ERINYES, EUMENIDES (FURIAE, DIRAE).; lines 4404-4453 confidence: medium

Their names are Alecto, Megaera, and Tisiphone; Hesiod derives them from the blood of Uranus wounded by Cronus, while other accounts call them daughters of Night.

One origin account says the Erinyes sprang from the blood of Uranus after Cronus wounded him.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1173-1257 confidence: medium

Alcmene, daughter of Electryon and betrothed to Amphytrion, is approached by Zeus in Amphytrion's form during his absence; Heracles is named as son of Alcmene and Zeus.

Heracles is identified as the son of Alcmene and Zeus, and Epaphus is born to Io after her restoration in Egypt.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1173-1257 confidence: high

Alcmene is betrothed to Amphitryon; Zeus assumes Amphitryon's form during his absence; Heracles is named as son of Alcmene and Zeus.

Heracles is identified as son of Alcmene and Zeus, and Epaphus is born to Io after her restoration in Egypt.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high

Metis is Zeus's first wife, an Oceanid and personification of prudence and wisdom; she administers a potion to Cronus, prophesies a child who will surpass Zeus, is swallowed by Zeus, and Athene emerges fully armed from Zeus's head after Hephaestus opens it with an axe.

After Zeus swallows Metis, Hephaestus opens Zeus's head and Athene springs out fully armed as goddess of Armed Resistance and Wisdom.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high

Leto, loved by Zeus, is persecuted by jealous Hera, who sends Python to torment her; Zeus brings Leto to Delos, fixes the floating island to the sea-bottom with adamant chains, and Leto gives birth there to Apollo and Artemis.

Zeus fixes the floating island Delos to the sea-bed as a refuge for Leto, and she gives birth there to Apollo and Artemis.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high

Leto, loved by Zeus, is persecuted by jealous Hera, who sends Python to torment her; Zeus brings Leto to Delos, fixes the floating island to the sea-bottom with adamant chains, and Leto gives birth there to Apollo and Artemis.

Leto gives birth on Delos to the twin children Apollo and Artemis, both described as beautiful immortals.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high

Zeus has violent head pains; Hephaestus opens his head with an axe; Athene emerges with a martial shout, fully armoured, as goddess of Armed Resistance and Wisdom.

Athene springs from Zeus's opened head with a martial shout, fully armed, after Hephaestus uses an axe.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high

Zeus brings Leto to Delos, a floating Aegean island made stationary with adamant chains, where she gives birth to Apollo and Artemis.

Zeus creates a refuge for Leto by making floating Delos stationary in the Aegean Sea, and Leto gives birth there.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high

Zeus brings Leto to Delos, a floating Aegean island made stationary with adamant chains, where she gives birth to Apollo and Artemis.

Leto gives birth on Delos to twin children, Apollo and Artemis, described as among the most beautiful immortals.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 832-898 confidence: medium

Hesiod’s theory is summarized: Prometheus, son of Iapetus, forms man from clay, and Athene breathes a soul into him.

Man is formed from clay by Prometheus and animated when Athene breathes a soul into him.
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Myths and Legends of Ancient Greece and Rome THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 confidence: high

Aphrodite/Venus is described as daughter of Zeus and the sea-nymph Dione, goddess of Love and Beauty; Dione gives birth beneath the waves and Aphrodite ascends from ocean-depths to Olympus.

Aphrodite is born beneath the waves in one account and, in another, arises from sea-foam after Uranus' blood mingles with the sea.
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Myths and Legends of Ancient Greece and Rome THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 confidence: high

Dione gives birth to Aphrodite beneath the waves; Aphrodite ascends from the ocean-depths to Olympus.

Aphrodite is born beneath the waves and ascends from the ocean-depths to Olympus; another account has her arise from sea-foam and travel to Cyprus and Olympus.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: high

Apollo is son of Zeus and Leto and is born beneath a palm tree at the foot of Mount Cynthus on Delos.

Apollo is born beneath a palm tree at Mount Cynthus on Delos, and the earth, island, swans, and nymphs respond joyfully.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: high

Apollo is son of Zeus and Leto, born beneath a palm at Mount Cynthus on Delos; earth smiles, Delos flowers, swans gather, and nymphs sing.

Apollo’s birth occurs at a marked place on Delos and is accompanied by earth, island, flowers, swans, and nymphs responding joyfully.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 confidence: medium

Delos is sacred to Apollo as his birthplace, permits no burial, has a temple and oracle at Mount Cynthus, receives offerings including Persian gifts, and hosts Delia games instituted by Theseus.

Delos is consecrated to Apollo because it is his birthplace, and no one is allowed to be buried there.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 confidence: high

Delos is consecrated to Apollo as his birthplace; burial is forbidden there, a temple and oracle stand at Mount Cynthus, offerings come from Greece and foreign nations, and the Delia games are attributed to Theseus.

Delos is consecrated to Apollo because it is his birthplace, and no one may be buried there to preserve its sanctity.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 confidence: high

Perseus is introduced as son of Zeus and Danae; an oracle warns Acrisius about Danae's son, Acrisius confines her in a brass tower, and Zeus descends as a shower of gold.

Danae is shut in a brass tower, yet Zeus reaches her in the form of a shower of gold and she becomes his bride, leading to Perseus' birth.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6736-6832 confidence: high

Ion is introduced as the son of Creusa, daughter of Erechtheus, and the sun-god Phoebus-Apollo, with the union unknown to Creusa's father.

Ion is the child of Creusa and Apollo; he is placed in a wicker basket, hidden in a cave, carried by Hermes to Delphi, and raised by the priestess.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6834-6902 confidence: medium

Through Apollo's intervention, the Delphic priestess appears, explains the true relationship between Creusa and Ion, and produces infant charms and the wicker basket that conveyed him to Delphi.

Ion's kinship with Creusa is established by charms found on him as an infant and a wicker basket that conveyed him to Delphi, followed by disclosure of divine origin.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 3954-4041 confidence: medium

Dionysus is son of Zeus and Semele; Zeus rescues him from the flames in which Semele dies, Hermes takes him to Ino, Hera causes Athamas’s madness, and the child is moved to the nymphs of Mount Nysa.

Dionysus is child of Zeus and Semele and is snatched by Zeus from the flames in which his mother perishes.
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jain

Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BHADRABAHU. / KALPA S0TRA. / LIVES OF THE GIN AS. 221 / LIVES OF THE GIN AS. 223; lines 10829-10894 confidence: high

"he viewed this whole continent Gambadvlpa with his extensive (knowledge called) Avadhi"

Mahavira is seen in embryonic form, and a celestial sovereign recognizes and reveres him as Tirthakara.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 1 6. / THE KALPA SUTRA / BHADRABAHU. / KALPA S0TRA.; lines 10607-10749 confidence: high

Mahavira's descent, transfer from Devānandā's womb to Trisala's, birth, renunciation by hair-plucking and houselessness, and attainment of Kevala occur under Uttaraphalguni; final liberation occurs under Svati.

Mahavira descends from a celestial abode, enters a human womb as an embryo, and his coming birth is accompanied by auspicious dreams interpreted as signs of a son.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 1 6. / THE KALPA SUTRA / BHADRABAHU. / KALPA S0TRA.; lines 10607-10749 confidence: high

Devānandā, between sleeping and waking, sees fourteen auspicious dreams: elephant, bull, lion, anointing of Śrī, garland, moon, sun, flag, vase, lotus lake, ocean, celestial abode, heap of jewels, and flame.

Devānandā sees fourteen auspicious dreams, and Rishabhadatta interprets them as fortunate signs leading to the birth of a son.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 1 6. / THE KALPA SUTRA / BHADRABAHU. / KALPA S0TRA.; lines 10607-10749 confidence: high

Mahavira's descent, transfer from Devānandā's womb to Trisala's, birth, renunciation by hair-plucking and houselessness, and attainment of Kevala occur under Uttaraphalguni; final liberation occurs under Svati.

Mahavira is said to be removed from Devānandā's womb to Trisala's womb, with the event also linked to Uttaraphalguni.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 15. 189 / THIRD PART. / FIFTEENTH LECTURE, / BOOK II, LECTURE 15. 19 1; lines 9653-9726 confidence: high

After nine months and seven and a half days, in the specified summer month, dark fortnight, thirteenth day, and lunar conjunction, Trisala gives birth to a healthy boy, Mahavira.

Mahavira’s birth is accompanied by divine lustre, descending and ascending gods and goddesses, an auspicious shower, and ceremonies of honour.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) FOURTEENTH LECTURE. / BOOK II, LECTURE 15. 189 / THIRD PART. / FIFTEENTH LECTURE,; lines 9564-9650 confidence: high

The catalogue states that Mahavira's five important moments under Uttaraphalguni are descent and womb entry, womb transfer, birth, hair-tearing and houselessness, and obtaining Kevala; final liberation occurs under Svati.

Mahavira descends from heaven or a celestial Vimana, enters a womb as an embryo, is transferred between wombs, is born under an auspicious asterism, and Indra removes the embryo according to Tirthakara birth custom.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) INTRODUCTION. XXV11 / INTRODUCTION. XXIX / XXX GAINA SUTRAS. / INTRODUCTION. XXXI; lines 1116-1202 confidence: high

The passage cites the "transfer of the embryo of Mahavira from the womb of the Brahmani Devananda to that of the Kshatriyani Trisala," with the allegation that a Brahman woman or low-family woman was not worthy to bear a Tirthakara.

Mahavira's embryo is moved from Devananda's womb to Trisala's womb so that a Tirthakara is born from a mother deemed worthy.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) KALPA S0TRA. / LIVES OF THE GIN AS. 221 / LIVES OF THE GIN AS. 223 / LIVES OF THE GIN AS.; lines 10897-10993 confidence: high

Mahavira is said to have taken embryo form in the womb of the Brahmani Devananda, wife of the Brahmana Rishabhadatta, in the Brahmanical part of Kundagrama.

Mahavira's embryo is to be moved by divine command from Devananda's Brahmanical womb to a Kshatriyani's womb so that the exalted being is not born from the lower-status womb.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243 / LIVES OF THE GIN AS. / LIVES OF THE 0INAS. 255; lines 12031-12150 confidence: medium

The parents say that from the time the boy was begotten, “our silver increased, our gold increased,” and therefore “the name of our boy be Vardhamana.”

The naming explanation links the boy's conception with increased silver, gold, and fulfilled wishes, leading to the name Vardhamana.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE 0INAS. 255 / LIVES OF THE SINAS. 265 / LIVES OF THE GIN AS. 269 / LIFE OF PARSVA.; lines 12653-12799 confidence: high

Parsva's five important life moments are listed: descent and womb-entry, birth, hair-plucking departure into houselessness, attainment of Kevala, and final liberation, each under Visakha.

The five major events of Parsva's life are presented as a structured sequence tied to Visakha: conception, birth, renunciation, Kevala, and liberation.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE 0INAS. 255 / LIVES OF THE SINAS. 265 / LIVES OF THE GIN AS. 269 / LIFE OF PARSVA.; lines 12653-12799 confidence: high

Parsva descends from Priyata Kalpa to Jambudvipa, Bharatavarsha, and Benares, and takes embryo form in the womb of queen Vama, wife of Asvasena king of Benares.

Parsva descends from a divine realm and takes embryo form in the womb of queen Vama in Benares.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 2 29 / LIVES OF THE GIN AS. 233 / LIVES OF THE GIN AS. 235 / LIVES OF THE GIN AS. 237; lines 11340-11412 confidence: high

“Every mother of a Tirthakara sees these fourteen dreams in that night in which the famous Arhat enters her womb.”

The passage explicitly connects the fourteen dreams with the night when the famous Arhat enters the mother's womb and says every mother of a Tirthakara sees them.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 221 / LIVES OF THE GIN AS. 223 / LIVES OF THE GIN AS. / Q 2 .; lines 10995-11026 confidence: high

At the house of /fc'shabhadatta, where Devslnandi dwells, the agent bows before Mah&vlra, casts Devnand& and her retinue into deep sleep, removes unclean particles, brings clean particles, asks permission, and takes Mah&vlra in folded palms without hurting him.

The passage describes a divine agent carrying Mah&vlra without harm and exchanging embryos between Tri^ali and Devinandi.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 223 / LIVES OF THE GIN AS. / Q 2 . / LIVES OF THE GIN AS. 2 29; lines 11029-11154 confidence: high

On the thirteenth day of the third rainy-season month, in the dark fortnight of Asvina, on the eighty-third day since conception, at midnight under Uttaraphalguni, Harinegamesi removes Mahavira’s embryo from Devananda’s womb to Trisala’s womb on Sakra’s command.

The embryo of Mahavira is moved between wombs by Harinegamesi on Sakra’s command, with precise calendrical and lunar timing.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 223 / LIVES OF THE GIN AS. / Q 2 . / LIVES OF THE GIN AS. 2 29; lines 11029-11154 confidence: high

In the night of the embryo transfer, Devananda lies on her couch between sleep and waking, sees fourteen auspicious dreams taken from her by Trisala, and awakes.

Both the loss and reception of fourteen auspicious dreams are tied to the embryo’s transfer, and Trisala’s first dreams are highly auspicious animals.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 233 / LIVES OF THE GIN AS. 235 / LIVES OF THE GIN AS. 237 / LIVES OF THE GIN AS. 239; lines 11415-11496 confidence: high

Trisala says she awoke after seeing “the fourteen dreams; to wit, an elephant, &c.” and asks what happy result they portend.

Fourteen illustrious dreams are treated as signs that Trisala will bear a handsome boy who will bring honor to the family.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 237 / LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243; lines 11698-11838 confidence: high

Dream-books enumerate forty-two common dreams and thirty great dreams; mothers of universal monarchs or Arhats see fourteen great dreams when such an embryo enters the womb, while mothers of Vasudevas, Baladevas, and Mandalikas see fewer.

The passage states that mothers of universal monarchs or Arhats see fourteen great dreams when such an embryo enters the womb, and Trisala is said to have seen these dreams.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 237 / LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243; lines 11698-11838 confidence: high

Trisala is said to have seen the fourteen great dreams, and the boy is described as a future universal emperor or Jina, lord of the three worlds and universal emperor of the law.

The interpretation identifies the boy as a possible universal emperor or Jina, lord of the three worlds and universal emperor of the law.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 237 / LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243; lines 11840-11865 confidence: high

Mahavira, while in Trisala's womb, resolves that during his parents' life he will not tear out his hair, leave the house, or enter houselessness.

The passage frames Mahavira before birth and describes special ritual and bodily care surrounding his gestation.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243 / LIVES OF THE GIN AS.; lines 11868-12004 confidence: high

Trisali gives birth to a healthy boy in the middle of the night while the moon is in conjunction with Uttaraphalguni; the printed sentence also includes bracketed auspicious astrological and environmental details.

The birth of Mahavira is placed under auspicious lunar timing, accompanied by divine lustre, gods and goddesses, and deity celebrations of the Tirthakara's birthday.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 239 / LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243 / LIVES OF THE GIN AS.; lines 12006-12028 confidence: high

The parents of the Venerable Ascetic Mahavira celebrate the birth of their heir on the first day, show him the sun and moon on the third day, and observe a religious vigil on the sixth day.

The passage centers on ritual observances around Mahavira's birth, including staged days of celebration, celestial showing, vigil, purification ceremonies, and a feast.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 269 / LIFE OF PARSVA. / LIFE OF ARISHTANEMI. / LIVES OF THE GIN AS. 279; lines 12938-13057 confidence: high

Rishabha "descended from the great Vimana called Sarvarthasiddha" and "took the form of an embryo in the womb of Marudevi, wife of the patriarch Nabhi."

Rishabha descends from a heavenly Vimana and takes embryo form in Marudevi's womb, followed by dream omens and a healthy birth.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 269 / LIFE OF PARSVA. / LIFE OF ARISHTANEMI. / LIVES OF THE GIN AS. 279; lines 12938-13057 confidence: high

The passage says Rishabha's knowledge is as in Mahavira's case, but notes that the first dream is a bull rather than an elephant; Marudevi relates the dreams to Nabhi; there are no dream interpreters; Nabhi interprets them himself.

Marudevi's dream sequence, including the bull as first dream, is tied to Rishabha's conception and is interpreted by Nabhi.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE SINAS. 265 / LIVES OF THE GIN AS. 269 / LIFE OF PARSVA. / LIFE OF ARISHTANEMI.; lines 12835-12935 confidence: high

Arishtanemi’s five most important life moments are said to occur when the moon is in conjunction with a named asterism, from descent from heaven through final liberation.

Arishtanemi descends from a heavenly Vimana into Queen Sivi’s womb, is born under calendrical and lunar timing, and his naming is linked to a significant maternal dream.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) THE KALPA SUTRA / BHADRABAHU. / KALPA S0TRA. / LIVES OF THE GIN AS. 221; lines 10752-10826 confidence: medium

The predicted boy is described as having complete senses, lucky signs and marks, well-formed limbs, and a lovely figure like the moon.

Devananda's illustrious dreams are accepted as true and are connected with the prediction of a boy marked by auspicious bodily qualities.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3791-3911 confidence: high

The Fathers say that without heavenly Zion’s descent and God putting on Adam’s flesh salvation would not occur; heavenly Zion is a similitude of Mary, the built Zion contains the Ten Words, and the Creator dwelt in Mary’s womb.

The text explicitly calls heavenly Zion a similitude of Mary and links built Zion’s deposited Law with the Creator dwelling in Mary’s womb.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1492-1609 confidence: medium

Abyssinia is said to have been ruled by princesses; the Queen's pregnant mother desires a handsome goat, especially its feet, and the daughter is formed with one human foot and one goat foot.

The pregnant mother's craving for the goat is followed by the birth of a daughter with one human foot and one goat foot, and the passage praises the Creator in connection with the birth.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8412-8585 confidence: high

Mary and Joseph are declared children of David; the Gospel saying to Joseph is quoted, and Mary bears God the Word, Son of the Father, who delivers believers from Sheol, Satan, and death and raises them to heaven.

Mary is said to bear God the Word, with the Gospel saying that what is born of her is of the Holy Spirit, the Word of God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K 2 147 / ISRAEL / L 2 163 / AARON; lines 10818-10933 confidence: high

The passage states that the rod is Mary and that its blooming without water indicates Mary, from whom the Word of God was born without the seed of man; God is said to have chosen Mary from Israel.

The text explicitly says the rod that bloomed without water indicates Mary, from whom the Word of God was born without the seed of man.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K 2 147 / ISRAEL / L 2 163 / AARON; lines 10818-10933 confidence: high

The Word written on the two tablets is interpreted as Christ and spiritual Zion as the light of the Godhead; a spiritual Pearl or gem is described and interpreted in relation to Christ and Mary, the Mother of the Light, through whom the Unmixed assumed a body and made a Temple from her pure body.

The passage says the Unmixed assumed a body through Mary and made a Temple for Himself from her pure body, from which the Light of Light was born.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10395-10517 confidence: high

The passage describes the Pearl giving birth to the Sun of Righteousness, the divine figure taking human body, walking among humans, and performing many miracles including healings, raising the dead, and feeding the hungry.

The Pearl gives birth to the Sun of Righteousness, and Gregory says the Lord dwelt in the Virgin’s womb and was born without carnal union.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10642-10763 confidence: high

The explanation contrasts Eve, created from Adam's side and causing transgression, with Mary, pure and without pollution, who brings forth a King without carnal union; through Eve came death and burial, through Mary's purity come honour and exaltation.

Mary gives birth without carnal union and her purity is contrasted with Eve's transgression as a source of honour and exaltation.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 11829-11994 confidence: high

Opening title and Isaiah prophecy: the passage says prophets spoke concerning Christ; Isaiah says a son is born, a child is given, dominion is on his shoulder, and he is God, ruler, king, and counsellor; the explanation identifies him as Son of God.

The passage presents prophecies of a son or child born, identifies him as Son of God and Word of the Father, and names a savior born from Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 11996-12159 confidence: high

Hosea, David, Job, and Isaiah are cited concerning divine coming to Jerusalem, gold of Arabia, mountain tops, movement over earth and sea, descent from heaven, virgin conception of Emmanuel, and divine sonship.

A quoted prophecy states that a virgin shall conceive, bear a son, and call his name Emmanuel.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) MS. 510) / AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS; lines 3508-3655 confidence: medium

“Let Us make man in Our similitude and likeness”; the Son says he will put on Adam’s body, the Holy Spirit says he will dwell in the Prophets and Righteous, and the covenant is fulfilled in Zion.

The Son says he will put on the body of Adam, and Christ is said to be born in the flesh of Second Zion, glossed as the Virgin Mary.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 9839-9945 confidence: medium

The Queen says she slept in the sea depths without being overwhelmed, dreamed of a star in her womb, held it and strengthened it in the sun, entered the treasury of wisdom, drew waters of understanding, and made the sun-flame a shield.

The Queen reports a dream of a star in her womb and later speaks of seed in Zion and divine habitation.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 7825-7930 confidence: medium

Solomon’s litter is interpreted as Christ putting on the human body, and the passage again says Solomon in Hebrew is interpreted as Christ.

Solomon’s litter is interpreted as Christ putting on the human body, and Davidic prophecy speaks of divine sonship and begetting.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 8030-8140 confidence: high

Section heading: “Concerning Mary, Our Lady of Salvation.” The passage says: “Your salvation was created in the belly of Adam in the form of a Pearl before Eve.”

The Saviour is said to come from the addressee’s seed, and salvation is described as a Pearl carried through a selected ancestral line toward Joachim and Hanna.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 8142-8160 confidence: high

The Pearl will be carried in the belly of Ayorbe'am/Rehoboam, the addressee's son, and will be the saviour of all the world.

The Pearl is said to be carried in a belly, born at the appointed time from the addressee's seed, and called the saviour of all the world.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XVI / H 2 115 / I 2 131 / EGYPT; lines 9359-9482 confidence: high

Sarah says she is barren and gives Hagar to Abraham; Hagar conceives by Abraham and bears a son named Ishmael, interpreted as 'God hath heard me.'

After Sarah describes herself as barren and withered, God gives Abraham seed through Sarah, Isaac is born, and God establishes the covenant with Isaac.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PREFACE / CONTENTS / XXII. / LIST OF PLATES; lines 699-781 confidence: high

The list names the Nativity and angels appearing to Mary at the birth of Christ.

The plate titles include the Nativity and angels appearing to Mary at the birth of Christ.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 182-304 confidence: medium

An Ethiopian legend says God placed a Pearl in Adam’s body to pass through holy men until it entered Hanna and formed the substance of the Virgin Mary.

The Pearl is placed by God in Adam and transmitted through bodies until Hanna and the Virgin Mary, and it also passes through Solomon, supporting kinship and sacred descent claims.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 182-304 confidence: high

The preface says the divine origin of kings in Ethiopia, Sudan, and Egypt is old and indigenous; the Westcar Papyrus legend makes three Fifth Dynasty kings sons of Ra by Ruttet, wife of Rauser, and kings call themselves sons of Ra.

The passage reports Ra fathering kings by Ruttet, Amen companying with royal mothers, Ptah-Tanen fathering Rameses, and Amen acknowledged as Alexander’s father.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 182-304 confidence: medium

Some Egyptian kings state that they reigned in the egg before birth; the passage explains the egg as deposited in the mother by the Sun-god.

Some Egyptian kings are said to have reigned in an egg before birth, the egg being deposited in the mother by the Sun-god.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 307-407 confidence: medium

Nectanebus appears to Olympias in the form and attributes of Amen of Libya, begets Alexander, and Alexander receives Amen's horned attribute and a two-horned title.

Nectanebus appears as Amen and begets Alexander, whose later horned title is linked to Amen.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) TO THEM / G 2 99 / PLATE XV / PLATE XVI; lines 8163-8290 confidence: medium

Gabriel says he protects the Pearl from Adam to Hanna; Michael keeps Zion; Uriel keeps the wood of the thicket that will become the Saviour's Cross.

The Pearl is carried from Adam to Hanna, protected by Gabriel, and later linked with the Saviour's kinship line.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2354-2474 confidence: medium

The contents description says the Trinity agreed to make man in God’s image, the Son agreed to take Adam’s flesh, man was made to take Satan’s place and praise God, and Christ, the second Adam, was born of Mary the Virgin, the Second Zion.

The contents summary says Christ, the second Adam, was born of the flesh of Mary the Virgin, the Second Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3072-3197 confidence: high

The Angel prophesies concerning the Virgin Mary and narrates the Pearl passing from Adam to Abraham, Isaac, Jacob, Perez, Jesse, David, Solomon, Rehoboam, Joachim, and then into Hanna, Mary's mother.

The Angel narrates the Pearl passing through Adam, patriarchs, kings, Joachim, and Hanna, mother of the Virgin Mary.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3318-3445 confidence: medium

Isaac proclaims that "the King of Ethiopia is more exalted and more honourable than any other king upon the earth" because of heavenly Zion.

Mary is described as the closed door whose closure symbolizes virginity, and Christ is linked to the Pearl in Mary and the Pearl hidden in Adam.
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oceanic

Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7706-7834 confidence: high

Minahassa tale: wind over the sea raises waves and foam in the shape of an egg; the sun shines on it, a boy is born, and he grows miraculously.

Wind-driven waves create an egg-shaped mass of foam, the sun shines on it, and a miraculously growing boy is born.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7706-7834 confidence: high

The boy sees a girl sitting on a rock from which she has just been born, takes her as wife, and becomes parent of mankind.

The boy finds a girl newly born from a rock, marries her, and becomes parent of mankind.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7706-7834 confidence: high

Lumimu-ut ascends a mountain, the west wind makes her fruitful, and she bears a son.

Lumimu-ut ascends a mountain, where the west wind makes her fruitful, and she bears a son.
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Oceanic Mythology MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159; lines 7914-7992 confidence: medium

In the Kayan variant, a vine mates with a tree; male and female beings descend, drop a sword-handle and spindle, and those objects produce a limbless child whose descendants become increasingly human and later deities.

A sword-handle and spindle produce a limbless child; that child produces a boy and girl whose descendants become more human over generations.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11169-11285 confidence: medium

Ligi returns with an empty sack; Aponibolinayen eats a missed piece of fruit and asks for more, so Ligi angrily drags her to the tree and buries her in a hole at its foot.

Ligi buries Aponibolinayen at the foot of the bolnay-tree, and she gives birth there through an extraordinary procedure.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11169-11285 confidence: high

Aponibolinayen, about to give birth, asks her spirit helper Ayo what to do; Ayo tells her to prick her little finger, and a child named Kanag is born from the wound.

Ayo tells Aponibolinayen to prick her little finger, and Kanag is born from the wound.
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Oceanic Mythology MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237 / SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249; lines 11792-11892 confidence: medium

Western Carolines human-origin account: Ligobund descends from the sky, makes earth habitable, and gives birth to three children who become ancestors of mankind.

Ligobund descends from the sky, makes the earth habitable, and gives birth to three children who become ancestors of mankind.
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Oceanic Mythology MISCELLANEOUS TALES 237 / SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249 / MYTHS OF ORIGINS AND THE DELUGE 251; lines 11895-11976 confidence: high

Ligoapup is sent to earth, drinks water collected in a tree hollow, unknowingly swallows a tiny animal, becomes fruitful, and bears a girl-child.

Ligoapup becomes fruitful after unknowingly swallowing a tiny animal in water collected in a tree hollow and bears a girl-child.
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Oceanic Mythology MISCELLANEOUS TALES 237 / SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249 / MYTHS OF ORIGINS AND THE DELUGE 251; lines 11895-11976 confidence: medium

Ligoapup’s daughter has a daughter, who bears a boy; from the grown boy’s rib a man is derived, marries Ligoapup, and becomes ancestor of the human race.

A man is derived from a rib in one account, while the Mortlok variant has children born from an arm and eyes, and humanity descends from such figures.
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Oceanic Mythology MISCELLANEOUS TALES 237 / SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249 / MYTHS OF ORIGINS AND THE DELUGE 251; lines 11895-11976 confidence: medium

The passage compares origins in the western Carolines, Marshall Group, and Nauru in which living beings are born or burst from blood-blisters or boils on deities’ bodies.

The passage compares living beings born or bursting from blood-blisters or boils with deities originating from a clot of blood.
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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: medium

The passage compares the incest theme in Indonesia with Mon-Hkmer and other south-eastern Asian tribes, notes suggestions in the Society Group, and compares Lumimu-ut's wind fertilization with sun-ray fertilization in Samoa and Fiji.

Lumimu-ut's fertilization by wind is compared with fertilization by sun rays in Samoa and Fiji.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 161 / MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167; lines 8245-8329 confidence: high

The passage states that miraculous plant or tree origin is most common, with ancestors of mankind often said to burst from bamboo or a tree.

The passage states that miraculous plant or tree origin is common and gives examples of ancestors bursting from bamboo or trees, Winia emerging from a tree, first humans from a fructified tree, the Wetar first woman from fruit, and Ami first humans from bamboo shoots.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 161 / MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167; lines 8245-8329 confidence: medium

In one Buru myth, the first woman builds a fire near a tree, the tree warms and splits, and a man comes out and marries her; a variant has the man appear first.

In a Buru version, a woman warms a tree with fire, the tree splits, and a man comes out; the pair marry.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169; lines 8332-8509 confidence: high

A tree-trunk floats ashore; a deity breaks it open; a man who is really a god comes forth.

Multiple accounts describe first humans, a god-man, or tribal ancestors emerging from a tree-trunk, hollow bamboos, tree-and-vine, or tree fruit.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169; lines 8332-8509 confidence: medium

The first men are said in some easterly-island accounts to derive from worms or emerge from the ground as larvae; Watubela and Kei traditions say the first men arose out of the ground.

The passage reports origins from worms or larvae in the ground, arising out of the ground, birth from a featherless bird, and rock-birth or split-rock origins.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169; lines 8332-8509 confidence: high

A bird lays two eggs at a river source and mouth; a woman comes from one and a man from the other; the man later follows a long hair in the water upstream, finds the woman, and marries her.

Philippine, south-eastern Borneo, and Battak examples use eggs as sources of first humans or ancestral pairs.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 23 / MYTHS OF ORIGINS AND THE DELUGE 25 / PLATE V / MYTHS OF ORIGINS AND THE DELUGE 27; lines 2233-2348 confidence: medium

Hina returns from an unsuccessful search, meets Tii-maaraatai without knowing him, asks who he is, and he replies, calls her sister, and invites her to come to him.

Hina and Tii-maaraatai identify as sister and brother, become spouses, and produce Tii, first-born of mankind.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 25 / PLATE V / MYTHS OF ORIGINS AND THE DELUGE 27 / MYTHS OF ORIGINS AND THE DELUGE 29; lines 2351-2432 confidence: medium

A Chatham Islands myth says man originated miraculously from a clot of blood placed by two deities in a hollow tree; the passage notes Samoan minor-deity parallels and widespread Melanesian human-origin parallels, suggesting a Melanesian element.

The Chatham Islands myth derives man miraculously from a clot of blood placed by two deities in a hollow tree.
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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: medium

A Nieue myth says the first man was born from a tree; the passage says a possible trace of the same idea appears in New Zealand, where Tane marries a tree that gives birth to living beings and minor deities.

The passage reports the first man born from a tree in Nieue and Tane marrying a tree that gives birth to living beings and minor deities in New Zealand.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 257 / AUSTRALIA 269 / PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271; lines 12565-12659 confidence: medium

In the Kaitish example, a Euro man arose from the ground as a child, was found by a Lizard-clan woman, and was given milk by her each day.

In the Kaitish example, the Euro man arises from the ground as a child and is nurtured with milk.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 257 / AUSTRALIA 269 / PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271; lines 12565-12659 confidence: medium

A Victorian account says the first man originated from gum of the wattle-tree, issued from a knot in its trunk, entered a woman’s body, and was born as a male child.

A Victorian account says the first man originates from wattle-tree gum, issues from a trunk knot, enters a woman, and is born male.
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Oceanic Mythology PLATE XI / MISCELLANEOUS TALES 89 / PLATE XII / MYTHS OF ORIGINS AND THE DELUGE 107; lines 5741-5819 confidence: high

To-Kabinana climbs a coconut tree with light yellow nuts, throws down two unripe nuts, and the nuts burst and change into two women whom he takes as wives.

Multiple New Britain episodes produce women from coconuts, either by throwing them to the ground or tying them to a canoe at sea.
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Oceanic Mythology PLATE XII / MYTHS OF ORIGINS AND THE DELUGE 107 / MYTHS OF ORIGINS AND THE DELUGE 109 / MYTHS OF ORIGINS AND THE DELUGE 111; lines 5905-5985 confidence: high

Qat's origin in the Banks Group is attributed to a stone that burst apart and gave birth to the culture hero.

Qat is explicitly called a culture hero, and his origin is ascribed to a stone that bursts apart and gives birth to him.
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siberian

Aboriginal Siberia - A Study in Social Anthropology CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131; lines 6767-6864 confidence: high

Birth taboos affect the mother, husband, and household; pregnant women avoid cow or reindeer fat and larch-gum because they may thicken or freeze and fasten the child in the womb, while butter or horse fat may be eaten because it melts.

Food prohibitions, activity requirements, and path rules are explicitly tied to the child’s movement and ease of delivery.
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Aboriginal Siberia - A Study in Social Anthropology CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131; lines 6767-6864 confidence: high

Household members avoid loud speech and crossing or stopping the woman; relatives may perform taboos for her. At labor, garment fastenings are loosened, male presence is restricted, the woman walks, and husband or father may press her abdomen; the text reports frequent deaths under this treatment.

At labor, fastenings of garments are loosened so the child will not be hampered.
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Aboriginal Siberia - A Study in Social Anthropology CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131; lines 6767-6864 confidence: high

After birth the midwife massages the mother or makes her walk; the mother rests, avoids touching household things for three days, is washed on the fourth day, washes the midwife’s hands, passes through smoke from kindled dry grass, then resumes duties while remaining unclean for forty days with restrictions on intercourse and hunting or fishing implements.

The mother is treated as restricted after birth, washed, purified through smoke, and remains unclean for forty days.
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Aboriginal Siberia - A Study in Social Anthropology CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131; lines 6767-6864 confidence: medium

Sterility is a punishment and sign of dead relatives’ disfavour; a barren woman may ask a shaman to descend to the deceased world and persuade a relative’s soul to enter her body, though such a child often dies.

A shaman descends to the world of the deceased and persuades a relative’s soul to enter a barren woman’s body.
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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

After earlier child deaths, a next child may be given a humble or worthless name; the fire of the birth yurta must not be taken out for forty days, or sometimes for a year.

The birth-yurta fire is not removed for a set period, and a portion of fat is sacrificed to fire during birth observances.
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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 133 / CUSTOMS CONNECTED WITH BIETH 135 / CUSTOMS CONNECTED WITH BIRTH 137 / CUSTOMS CONNECTED WITH BIRTH 139; lines 7157-7249 confidence: medium

Questions and answers are repeated three times before naming; a fire is made at the birth-place; guests including the father surround it, squirt salamafa into it, repeat a wish for happiness and a son three times, and smear one another with oil, ashes, and excrement.

The child is named after repeated questions and answers, and a fire-centered invocation for happiness and a son is repeated three times.
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Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH BIRTH 133 / CUSTOMS CONNECTED WITH BIETH 135 / CUSTOMS CONNECTED WITH BIRTH 137 / CUSTOMS CONNECTED WITH BIRTH 139; lines 7157-7249 confidence: medium

Among Idinsk Buryat families without children, a feast is arranged with the shaman; women and girls dance, the shaman takes his staff, sings to the Bear ongon, and strikes cheeks, with hardest blows predicting parenthood.

At a feast for a childless family, a shaman sings to the Bear ongon and strikes participants, with the hardest blows marking future parents.
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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 CUSTOMS CONNECTED WITH BIRTH 137 / CUSTOMS CONNECTED WITH BIRTH 139 / CUSTOMS CONNECTED WITH BIRTH 141 / CUSTOMS CONNECTED WITH BIRTH 143; lines 7352-7435 confidence: medium

A godmother-like woman presents a brass object used in the ceremony and then worn by the child as a charm, under the arm for a boy and on the breast for a girl; the child is dedicated to Sarulka; the rite may be repeated and the name changed if the child does not thrive.

In the Lapp ceremony a brass object is given, used in the rite, worn as a charm according to the child's sex, and the child is dedicated to the goddess Sarulka.
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Aboriginal Siberia - A Study in Social Anthropology MAEKIAGE 71 / MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131 / CUSTOMS CONNECTED WITH BIRTH 133; lines 6867-6959 confidence: medium

Chukchee women are described as prolific and as expected to give birth without groaning or help, cutting the navel-string and putting away the placenta themselves; accepting help brings mockery.

Chukchee childbirth custom forbids groaning and help, requires the mother to cut the cord and handle the placenta, and attaches mockery to accepting assistance.
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Aboriginal Siberia - A Study in Social Anthropology MAEKIAGE 71 / MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131 / CUSTOMS CONNECTED WITH BIRTH 133; lines 6867-6959 confidence: medium

Pregnancy taboos include the couple rising together, viewing dawn, and walking sunwise around the tent; infant garments are secret; sexual abstinence rules vary if the child dies.

Pregnant couples rise together, look at the dawn, and walk around the tent in the direction of the sun's path.
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Aboriginal Siberia - A Study in Social Anthropology MAEKIAGE 71 / MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131 / CUSTOMS CONNECTED WITH BIRTH 133; lines 6867-6959 confidence: high

During labour no stranger, especially no male, may enter the inner room because of feared invisible harmful influence approaching the lying-in woman.

During labour, strangers, especially males, are excluded because an invisible harmful influence is feared to cling to them and approach the lying-in woman.
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Aboriginal Siberia - A Study in Social Anthropology MAEKIAGE 71 / MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131 / CUSTOMS CONNECTED WITH BIRTH 133; lines 6867-6959 confidence: high

Before blood-painting the woman may not leave the tent because of snowstorm danger; the afterbirth is placed under small sticks imitating tent poles, with leather as tent cover; Maritime Chukchee and Koryak place it outside.

The afterbirth is placed beneath three sticks imitating tent poles and later wrapped with leather as a tent cover; related groups place the afterbirth and small tent outside.
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Aboriginal Siberia - A Study in Social Anthropology MAEKIAGE 71 / MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131 / CUSTOMS CONNECTED WITH BIRTH 133; lines 6867-6959 confidence: high

Blood-painting conveys mother, child, and reindeer by sledge to the sacrificial place; the reindeer is slaughtered and its blood is smeared on the faces of mother, child, and family members.

On the fifth day, mother, child, and reindeer are taken to a sacrificial place, the reindeer is slaughtered, and its blood is smeared on the faces of the mother, child, and family members.
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Aboriginal Siberia - A Study in Social Anthropology MAEKIAGE 71 / MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131 / CUSTOMS CONNECTED WITH BIRTH 133; lines 6867-6959 confidence: medium

Name-giving follows; the mother holds a suspended divinatory object, either a stone or a part of her own or the child's dress.

After blood-painting, the mother holds a suspended object such as a stone or a piece of dress during the name-giving ceremony.
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Aboriginal Siberia - A Study in Social Anthropology MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131 / CUSTOMS CONNECTED WITH BIRTH 133 / CUSTOMS CONNECTED WITH BIETH 135; lines 6962-7052 confidence: medium

Protective incantations during early childhood are accompanied by necklaces or pictures of “guardians” tied to garments, especially if the first child died and left traces for the second to follow.

The passage describes protective incantations, guardian necklaces or pictures, red stone necklaces, and Koryak placement of children under good household spirits because their souls are vulnerable.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 13914-13998 confidence: medium

The Yakut believe humans consist of tyn, life or breath; kut, the physical soul; and silr, the psychic soul. Tyn is shared by humans, animals, and plants, while kut is shared by humans and animals and has earth-soul, air-soul, and mother-soul components.

A child receives earth-soul from the earth at birth, air-soul shortly afterward from air, and mother-soul from the mother.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 4910-5002 confidence: high

"His wife was delivered in a moment. She brought forth male twins." The children laugh at Raven and are corrected by their mother.

Raven's wife is delivered in a moment and bears male twins who immediately interact verbally and physically with Raven and their mother.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 4910-5002 confidence: medium

Raven says food is available; his children become men, separate, build houses, hunt, and become people, but all are male and cannot multiply.

Spider-Woman descends from above because people are only male, becomes pregnant, and gives birth to four daughters who quickly become women.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5794-5872 confidence: medium

In “Reindeer-Born,” an old herd owner has six sons. A tumor on the largest buck’s neck grows for nine days and produces a walking clothed boy; the elder son wants to kill him, but the old man says he may be the real master or protecting genius of the herd.

A boy emerges from a tumor on a reindeer buck after nine days, already clothed and walking.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5940-5986 confidence: medium

The old man goes to the reindeer herd for a remedy; he sees a reindeer buck's neck tumor grow, ripen, burst, and release a small boy.

A small boy emerges from a burst tumor on a reindeer buck and is adopted and suckled by the couple.
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ekoi

In the Shadow of the Bush BIRTH CUSTOMS 121 / BIRTH CUSTOMS / BIRTH CUSTOMS 125 / BIRTH CUSTOMS 127; lines 7159-7259 confidence: high

The boy is nearly his mother's size at birth, tells the husband he is his son by the true wife, explains that he stayed seven years in the womb to become able to help, and the father fears he may have been sent by ghosts.

The child is unusually mature at birth, speaks to identify himself, says he remained seven years in the womb to emerge as a helper, is recognized by Obassi as sent to aid the poor couple, and is grown to manhood by the seventh day.
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In the Shadow of the Bush BIRTH CUSTOMS 125 / BIRTH CUSTOMS 127 / BIRTH CUSTOMS 129 / CHAPTER XII; lines 7307-7344 confidence: medium

From the moment a woman knows she is about to become a mother, she must take precautions; she must not go near the Njo Uru tree on a road or in the bush, or the child will die.

The passage presents pregnancy precautions, avoidance of a dangerous tree, and food prohibitions for the mother and partly for the husband.
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In the Shadow of the Bush BIRTH CUSTOMS 125 / BIRTH CUSTOMS 127 / BIRTH CUSTOMS 129 / CHAPTER XII; lines 7307-7344 confidence: medium

When the babe is first carried outside the birth-room, the mother or grandmother carries it to the threshold between her two palms, and a female relative throws water; the supplied excerpt ends mid-sentence.

The first carrying of the babe outside the birth-room involves movement to the threshold and a water-throwing action by female kin.
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In the Shadow of the Bush BIRTH CUSTOMS 127 / BIRTH CUSTOMS 129 / CHAPTER XII / BIRTH CUSTOMS 131; lines 7347-7446 confidence: medium

The child is placed so a roof drip falls on it to prevent fever; a week later it is rubbed with white chalk for good luck, carried to friends' houses, and gifts are given to the mother.

The child is subjected to rites meant to prevent fever and bring good luck, and the first curl is preserved.
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In the Shadow of the Bush BIRTH CUSTOMS 127 / BIRTH CUSTOMS 129 / CHAPTER XII / BIRTH CUSTOMS 131; lines 7347-7446 confidence: medium

Later children are often given protective names such as Ajomm or Obassi; children sent after special prayer to the Juju are called Njomm or Ajomm, and before birth the mother generally pilgrimages to renowned shrines.

Children sent after special prayer to the Juju receive Juju-linked names, and mothers generally make pilgrimages to renowned shrines before birth.
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In the Shadow of the Bush BIRTH CUSTOMS 127 / BIRTH CUSTOMS 129 / CHAPTER XII / BIRTH CUSTOMS 131; lines 7347-7446 confidence: high

Legends assert that childless people could secure babies when 'Fruits, flowers, vegetables, and even fungi' opened in response to prayer or intense wish and provided a son or daughter.

Legends assert that fruits, flowers, vegetables, and fungi could open in response to prayer or intense wish and provide a son or daughter.
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In the Shadow of the Bush BIRTH CUSTOMS 127 / BIRTH CUSTOMS 129 / CHAPTER XII / BIRTH CUSTOMS 131; lines 7347-7446 confidence: medium

The narrator says the flower and fruit birth belief may be a faint echo of myths that include Adonis; quoted material says Adonis was born from a myrrh tree whose bark burst, and also reports a virgin conceiving by placing an almond or pomegranate in her bosom.

The passage compares Ekoi flower and fruit birth beliefs with Adonis stories of birth from a myrrh tree and conception through almond or pomegranate.
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In the Shadow of the Bush BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133 / BIRTH CUSTOMS 135 / BIRTH CUSTOMS 137; lines 7647-7761 confidence: high

The old woman hides, sees four beautiful girls cooking and eating in her house, asks them to stay as her children, and receives their condition that the herbs from which they sprang—Etinyung, Ikaw, Etidut, and Etigi—must never be given to them to eat.

The girls have sprung from named herbs, become the old woman’s children, and the narrator says old women could once have obtained children in this way.
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In the Shadow of the Bush CHAPTER XII / BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133 / BIRTH CUSTOMS 135; lines 7547-7644 confidence: high

The woman says she will soon bear a child and fears that someone will say she came out of the fruit Mbum; her husband comforts her.

The passage presents human children or girl-figures associated with emergence from Mbum fruit/tree, an Ebbuya ball/fungus, and edible herbs.
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In the Shadow of the Bush CHAPTER XII / BIRTH CUSTOMS 131 / BIRTH CUSTOMS 133 / BIRTH CUSTOMS 135; lines 7547-7644 confidence: medium

The narrator says women formerly could ask Mbum to open and give them a child, but after the little one was called the child of fruit, no one can get children that way anymore.

A former Mbum practice is described for childless women; the old man finds an Ebbuya child after searching the bush; the herb tale begins with a childless old woman whose planted herbs produce girls.
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In the Shadow of the Bush I M / INDEX / I I / INDEX; lines 33880-34041 confidence: low

"Birth customs, Ekoi" with post-natal and pre-natal subentries.

The index lists birth customs, multiple births in folktale, and ideas, jujus, stories, and tabus concerning barrenness.
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In the Shadow of the Bush I 2 / CHAPTER XI / BIRTH CUSTOMS 121 / BIRTH CUSTOMS; lines 6932-7056 confidence: high

"The principal Juju used to protect women about to become mothers, or those suffering from barrenness induced by witchcraft, is named 'Isse Obassi Nsi.'"

The named Juju is used to protect pregnant women and women whose barrenness is attributed to witchcraft, and it appears at the doorway and within the room of a pregnant woman.
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In the Shadow of the Bush ON THE WAY TO OBAN 3 / B 2 / ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN; lines 1344-1459 confidence: high

At Oban, two circles of unhewn stones are arranged around Juju trees; rites occur at the full moon and at the rising of the new moon, including an important women's Juju near Chief Itaokui's compound.

Women and girls gather at the new moon in a stone circle, consume ritual medicine, dance, and are said to secure future fruitfulness; a child-seeking woman performs a goat sacrifice and prayer.
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In the Shadow of the Bush ON THE WAY TO OBAN 3 / B 2 / ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN; lines 1344-1459 confidence: high

The ceremony is intended to ensure fruitfulness for marriage; neglect is believed to cause barrenness. A woman seeking a child brings a goat for sacrifice, stands in the circle, prays, and has blood smeared on her forehead.

A woman desiring a child brings a goat to be sacrificed, stands in the circle, prays for a baby, and has the sacrifice's blood smeared on her forehead.
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In the Shadow of the Bush RELIGION 27 / RELIGION 29 / RELIGION 31 / RELIGION 33; lines 2530-2631 confidence: high

The couple go away, build a small house in the bush, live there for years without a son, and pray to Obassi at the River of Good Fortune for a child.

The couple pray to Obassi for a child; the son is born with Juju objects, speaks immediately, walks after seven days, and says he is sent from Obassi.
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In the Shadow of the Bush U4 IN THE SHADOW OF THE BUSH / I 2 / CHAPTER XI / BIRTH CUSTOMS 121; lines 6814-6929 confidence: high

Twin births cause great rejoicing; a dance is held; parents are marked with red dye and chalk; senior chief women carry the babies; parents and sponsors wear young palm-leaf ornaments.

Twin births are explicitly described as cause for rejoicing, dance, songs, decoration, and formal carrying of the newborns.
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In the Shadow of the Bush U4 IN THE SHADOW OF THE BUSH / I 2 / CHAPTER XI / BIRTH CUSTOMS 121; lines 6814-6929 confidence: medium

Twin births cause great rejoicing; a dance is held; parents are marked with red dye and chalk; senior chief women carry the babies; parents and sponsors wear young palm-leaf ornaments.

The two senior chief women carry the newborn twins, act like godmothers, and are later called “mother.”
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In the Shadow of the Bush U4 IN THE SHADOW OF THE BUSH / I 2 / CHAPTER XI / BIRTH CUSTOMS 121; lines 6814-6929 confidence: high

An old song sung by the mother repeats that her egg plant is in the water or river and asks Aiyamba, the eldest-born, and Manyo, the second-born, whether they can pick it out.

The passage directly states that egg-shaped substances exert a favorable influence on generation, and places this beside the mother’s egg-plant song.
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In the Shadow of the Bush U4 IN THE SHADOW OF THE BUSH / I 2 / CHAPTER XI / BIRTH CUSTOMS 121; lines 6814-6929 confidence: high

If a woman remains childless after years of marriage, the cause is usually attributed to the ill-wish or magic arts of a witch, jealous fellow-wife, or relative; the author compares this to “Willie’s Lady” and Apuleius, and says efforts are made to overcome the evil magic.

Prolonged childlessness is attributed to the ill-wish or magic arts of a witch, jealous fellow-wife, or relative, and efforts are made to overcome that magic.
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In the Shadow of the Bush WOMAN-POSITION, ETC. 113 / U4 IN THE SHADOW OF THE BUSH / I 2 / CHAPTER XI; lines 6774-6811 confidence: high

A superstition 'forbids all quarrelling in a house where there are little children'; the children are said to love 'sweet words, kind looks, and gentle voices.'

A superstition forbids quarrelling in houses with little children because children may leave if gentle words and treatment are absent.
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In the Shadow of the Bush WOMAN-POSITION, ETC. 113 / U4 IN THE SHADOW OF THE BUSH / I 2 / CHAPTER XI; lines 6774-6811 confidence: high

The narrator introduces the example as an Ekoi equivalent to Maeterlinck's 'Song of the Mothers' welcoming the newborn, then describes hearing singing with tomtoms and okan-kan from a nearby compound in a hill town.

The family sings and plays instruments to show joy so that the newborns will not think themselves unwelcome and go back whence they came.
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melanesian

The History of Melanesian Society, Volume 1 CHAPTER IX / THE SANTA CRUZ ISLANDS / CHAPTER X / THE SOLOMON ISLANDS; lines 12067-12180 confidence: high

The origin account says an eagle called Vihuvunagi lays eggs in a nest on a big tree; a woman comes out of one egg, lives in the tree, comes down, is made a chief, has many children, sends them over the island, and the Vihuvunagi descend from them.

The origin account states that an eagle lays eggs in a tree nest and that a woman comes out of one of the eggs before becoming a chief and ancestress of the Vihuvunagi.
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The History of Melanesian Society, Volume 1 CHAPTER V / BANKS ISLANDS / CHAPTER VI / BANKS ISLANDS; lines 7290-7390 confidence: high

The cord called gaputoi is cut with a bamboo knife; the afterbirth is buried under the fireplace, and fire is kept over it unless the navel becomes inflamed.

The afterbirth is buried under the fireplace, fire is kept over it, and the child remains in the house because the afterbirth is considered part of him and his prenatal house.
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The History of Melanesian Society, Volume 1 CHAPTER V / BANKS ISLANDS / CHAPTER VI / BANKS ISLANDS; lines 7290-7390 confidence: high

Firewood, torches, and coconuts are brought into the house; when labor pains begin, the husband opens covered things, removes strings from a bowl and the door, and takes down hanging items.

The husband opens and unfastens objects when labor begins, and the mother avoids net- or hook-caught fish so the child will not be entangled and will come forth freely.
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The History of Melanesian Society, Volume 1 CHAPTER V / BANKS ISLANDS / CHAPTER VI / BANKS ISLANDS; lines 7290-7390 confidence: medium

After childbirth the parents remain in the house; the father avoids work for specified periods and avoids food or places connected with an oloolo rite, with a ceremony required if a breach creates danger to the child.

After birth, the father must refrain from work, avoid certain food and places connected with an oloolo rite, and undergo a ceremony if he breaches the rule because of danger to the child.
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 16774-16872 confidence: high

A stone named Te atua takaretoa is regarded as male and treated reverently as a living being; a female stone called Te vatu mai'u is at Ravenga.

The male and female stones are described as giving birth to Tikopia, which is regarded as the child of their union.
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 16774-16872 confidence: high

"The stones gave birth to Tikopia which is regarded as the child of their union."

Tikopia is born from the stones, and the same stone atua later give birth to a boy and girl whose marriage begins the people of Tikopia.
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The History of Melanesian Society, Volume 2 CHAPTER XXVIII / MIGRATIONS / CHAPTER XXIX / IMMIGRANT INFLUENCE ON SOCIAL ORGANISATION; lines 15442-15535 confidence: medium

“in the Solomons it is definitely believed that a virgin can become pregnant through the breaking of a taboo”

The passage reports a belief that a virgin can become pregnant through breaking a taboo, a non-ordinary form of conception.
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The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 24925-25022 confidence: medium

The passage says the male and female masks of the Banks Islands are illuminated by the male and female character of dukduk and tubuan; in New Britain the distinction has meaning in the belief that tubuan gives birth annually to dukduk.

The passage reports a New Britain belief that tubuan gives birth annually to dukduk.
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The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22254-22375 confidence: high

The woman gardens above the beach, repeatedly meets a wadumo fish in the surf, develops a swollen thigh, has it scarified by her father with obsidian, and a boy child bursts from the incision; she washes, cuts the cord, and nurses him by the fire.

A woman repeatedly meets a wadumo fish; her thigh swells, and a boy child emerges after an obsidian incision.
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The Melanesians of British New Guinea CHAPTER XXXIV / GELSERA / S. N. G. / CHAPTER XXXV; lines 25073-25211 confidence: medium

Southwest of Gelaria is a double-peaked mountain with peaks Viara and Gaova; on Viara the great snake gartcboi was born.

The legend places the birth of the great snake on Viara, one peak of a double-peaked mountain southwest of Gelaria.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23185-23324 confidence: high

A girl is born with no mouth, only a hole in the top of her head; she grows up, conceives without cohabitation, bears and hides a child in a tree, and gains a mouth after painful feeding makes her try to cry out.

The woman conceives without cohabitation, and the editor’s note explicitly calls the episode a virgin birth.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 24119-24259 confidence: high

A sow gives birth to pigs and a boy; a man and wife raise the boy. Villagers later cook his mother and brothers as pig meat, and he refuses to eat.

A sow gives birth to a litter consisting of pigs and a boy.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 24119-24259 confidence: high

A great mapa or bariaua tree bears five nuts; one falls, and in place of the nut stands a boy with paint, feathers, spear, shield, and string-bag.

A nut from the great mapa tree falls, and a boy with ornaments and equipment appears in its place.
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The Melanesians of British New Guinea RELIGION. / THE LOUISIADES. / S. N. G. / TOTEMISM.; lines 40640-40708 confidence: medium

A Bogaboga origin story says a shrimp and frog held a jumping match; the shrimp gave birth to one clan's totems and the frog to other clans' totems and ancestors.

An origin story says a shrimp gave birth to one clan's totems and a frog gave birth to other clans' totems and ancestors.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6780-6858 confidence: high

A woman may feel Nopitu come to her, sit on her knee, cry 'Mother,' and be carried like an infant; another account has Nopitu entering a woman and later being born as an ordinary child, with Rongoloa named as an example.

A Nopitu says it is coming to a woman, enters her, and is afterward born as an ordinary child; Rongoloa is cited as an example.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6860-6968 confidence: medium

Qat's mother Qatgoro/Iro Ul is a stone that bursts to bring him forth; Qat has no father, is born on the road, grows and talks at once, and names himself.

Qat is born from a stone that bursts apart, has no father, is born on the road, grows and talks at once, and names himself.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6970-7083 confidence: medium

Qat fashions the first woman, Iro Vilgale, from rods, rings of supple twigs, and sago-palm spathes, and knows she is living when he sees a smile.

Iro Vilgale is named as the first woman and is constructed from rods, rings of twigs, and sago-palm spathes, becoming recognizably alive when she smiles.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER I. / INTRODUCTORY. / MOTA. / CHAPTER II.; lines 1388-1502 confidence: medium

At Saa, men are said to have sprung from a sugar-cane, tohu nunu; two knots burst, and “from one came out a man, and from the other a woman, the parents of mankind.”

The Saa origin account says a man and woman sprang from two bursting shoots of a sugar-cane.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIIT. / POSSESSION. INTERCOURSE WITH GHOSTS. / CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE.; lines 9841-9936 confidence: medium

In Lepers' Island, twins may be a gift of Tagaro; women who want a child go to a sacred place hoping the spirit will give one, sometimes two. Malavaiboe, Pig-twin, is expected to become great because Tagaro gave the twins to his mother when she asked for a child.

Women seeking a child go to a sacred place hoping the spirit will give one, sometimes receiving two, and Tagaro is said to have given twin sons to Malavaiboe's mother.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIIT. / POSSESSION. INTERCOURSE WITH GHOSTS. / CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE.; lines 9938-10040 confidence: medium

At Saa, when a newborn is eight or ten days old, a sacrifice is made to the family lid a "to provide against misfortune."

A newborn infant receives a sacrifice to the family lid a when eight or ten days old to provide against misfortune.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk CEREMONIES 83 / CEREMONIES 85 / CEREMONIES 87 / THE BACHELOR 89; lines 4959-5037 confidence: medium

The desire for motherhood is described as strong; several stories tell of women praying for offspring whatever it might be, with abnormal offspring usually satisfactory though not always.

The passage says several stories tell of women praying to have offspring whatever it might be and that abnormal results are often satisfactory.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk CEREMONIES 83 / CEREMONIES 85 / CEREMONIES 87 / THE BACHELOR 89; lines 4959-5037 confidence: high

In the Woli tale, the mother dies in childbirth and is buried; she gives birth in the grave, people hear the baby crying, open the grave with hoes, and bring out the child.

The Woli is born after his mother's death and burial, is recovered alive from the grave, and an alternate version again finds a live child beside a dead mother.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 30. / NATURE MYTHS 117 / TOT EM ISM 119 / TOTEM ISM 121; lines 6284-6355 confidence: medium

The tree tells the slave to get clothes; the slave sees a man emerge from a hole in the tree and dress; the being visits wives, gives bracelets to the first wife, returns to the tree, and scratches the youngest for scraping his tree.

The passage describes a tree-associated figure emerging as a man, entering marriage relations, and being called the Son-of-a-Silk-Cotton-Tree who has become a man.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 30. / NATURE MYTHS 117 / TOT EM ISM 119 / TOTEM ISM 121; lines 6284-6355 confidence: medium

The narrator suggests other miraculous births, such as a woman bearing a mouse, cake, or household utensil, may originally have involved pre-conception contact; other stories connect a compound tree’s life with a son’s health.

The passage discusses women bearing unusual entities after possible contact before conception and gives comparative examples involving Mota fruit or animal births and Batau’s tree-chip conception.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 71 / FIG. 72. / SOLOMON AND THE BIRDS 303 / THE KING'S SON'S WIFE 305; lines 13808-13892 confidence: medium

The narrator notes a variant where the Girl, after being swallowed, emerges half gold and half silver, the Mother is an Elephant, and another variant where the Girl is born in a gourd, compared with a Boy born in a clay pot in Story 71.

The narrator reports a variant in which the Girl is born in a gourd and compares it to a Boy born in a clay pot in another story.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HAIR, 92, 126, 128, 176, 489 / INDEX TO PARTS I AND III / JACKAL, THE, 19, 26, 32, 33, 35, / MAGIC APPEARANCES, 160, 167; lines 24237-24360 confidence: high

The index lists milk, miraculous births, mirage, monkey, monsters, moon, motherhood as the desire for motherhood, mourning, and mouse.

The index explicitly includes “Miraculous births.”
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HAUSA SUPERSTITIONS / THE LAZY BOY 353 / THE CLAY POT 355 / THE MOUSE AND THE CAKE 357; lines 15907-15943 confidence: medium

The text reports Mr. Crooke’s note that the Rishi or Saint Agastya was produced, like a fish, from a jar into which the seed of Adityas had fallen.

The Agastya note reports production from a jar containing divine seed.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXVI. / LXVII. / I XIX / NOTES ON THE TALES 499; lines 21970-22021 confidence: high

Hartland remarks that literal fulfilment of a wish is frequent in tale and superstition, and that in supernatural-birth märchen the child is often enclosed in a husk or envelope.

Hartland explicitly identifies literal wish-fulfilment as frequent in tales and superstitions and links it to supernatural-birth tales.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXVI. / LXVII. / I XIX / NOTES ON THE TALES 499; lines 21970-22021 confidence: medium

In a Southern Hungary Gipsy tale, a childless woman wishes for offspring even as a hazel-nut, gives birth to a hazel-nut and a worm, throws them away, and the nut grows into a bush from which a maiden appears and is wedded by a king.

The hazel-nut grows into a bush from which a maiden appears, and the pumpkin produces a boy.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXVI. / LXVII. / I XIX / NOTES ON THE TALES 499; lines 21970-22021 confidence: medium

In an Annam Chain tale, a girl drinks from a magical spring and gives birth to a son round as a coconut and covered with a coconut envelope.

In the Annam example, a girl drinks from a magical spring and gives birth to a coconut-enveloped son.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk LXVII. / I XIX / NOTES ON THE TALES 499 / LXXI.; lines 22023-22036 confidence: high

The note gives the literal translation “gave her stomach” and says there is apparently something miraculous in the conception because the child was not ordinary.

The note explicitly says the conception appears miraculous because the child was no ordinary one.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk MAJOR A. J. N. TREMEARNE / SECOND EDITION / OXFORD HOUSE / A. J. N. T.; lines 221-307 confidence: low

Chapter V contents include courtship, marriage, parentage, miraculous births, childbirth, parent-child relations, death and burial, and inheritance.

The contents for Chapter V include 'Miraculous Births' among other folk-lore topics.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk MIRACULOUS BIRTHS / FIG. 24. / FIG. 25. / INFANTICIDE 93; lines 5113-5197 confidence: medium

In a cited story, a woman gives birth to forty children; a rival wife kills them and substitutes puppies; the buried children become flowers, are eaten by a cow, re-borne by the cow, restored to the King, and their mother is taken from a fowl-pen and washed.

The passage summarizes births of forty and one hundred children at a time and concludes that these tales may show that any number above two was thought dangerous.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NATURE MYTHS / FIG. 30. / NATURE MYTHS 117 / TOT EM ISM 119; lines 6203-6281 confidence: medium

A woman’s journey is interrupted when a silk-cotton-tree leaf falls on her; she returns lucky, places the leaf under a water-jar, it grows, and she tells her brother the king she has a son named Son-of-a-Silk-Cotton-Tree.

A silk-cotton-tree leaf falls on a woman, grows under a water-jar, and is named as her son, Son-of-a-Silk-Cotton-Tree.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE BACHELOR 89 / MIRACULOUS BIRTHS / FIG. 24. / FIG. 25.; lines 5040-5110 confidence: high

A woman's body is partly corrupted and partly fresh and undecayed; the baby has been born and weaned, the body dissolves into dust, and the boy Alfa dan Marinna survives to old age at Katsena.

The passage explicitly appears under the heading of miraculous births and describes a child born and weaned from the fresh half of a woman's body.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE UNKNOWN YOUTH 277 / THE PRINCE OF AGADDEZ 279 / THE PRINCE OF AGADDEZ / THE RIVAL'S RULER 283; lines 12897-12980 confidence: medium

The Hausa tale opens with a man who has many wives and slaves but no son and asks Malams for a charm so he may beget one.

The childless man obtains a son after following the Malam's instructions to live in the forest, make and sell hobbles, buy a slave-wife, and build a house.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE LAZY BOY / THE BOY WHO REFUSED TO WALK. / HAUSA SUPERSTITIONS / THE LAZY BOY 353; lines 15741-15823 confidence: high

The next tale begins with a woman without a son praying to God for a child even if it is a clay pot; God causes her to conceive, and after nine months she bears a big clay pot and places it with her crockery.

A childless woman prays for a child even if it is a clay pot; God causes conception, she bears a clay pot, and the son in the pot emerges.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk TOT EM ISM 119 / TOTEM ISM 121 / THE HALF-MAN 123 / DODO 125; lines 6450-6551 confidence: low

The passage says Dodo's offspring is not desired and speculates that deformed children were attributed to him and killed; it also mentions bathing-caused conception in other countries where a water-god is married or worshipped.

The passage mentions bathing causing conception in other countries where a water-god is married or worshipped, while discussing Dodo's undesired offspring.
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inca

First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OP THE YNCAS. / SIXTH BOOK OF THE ROYAL / CHAPTER II. / COMMENTARIES OF TUE YNCAS.; lines 4637-4681 confidence: medium

When Huayna Ccapac's eldest son was born, he ordered a very thick gold rope to be made; witnesses said more than two hundred Orejones could not lift it easily.

At the birth of Huayna Ccapac's eldest son, a massive gold rope is made; the son is named Huascar in memory of the rope.
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Narratives of the Rites and Laws of the Yncas AN ACCOUNT / THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5; lines 840-918 confidence: medium

Manco Ccapac and his brothers and sisters descend under the earth and come out again in the cave of Pacaritambo; other nations also come out of the same cave, and they are called children of the Sun.

Manco Ccapac and his brothers and sisters descend under the earth and emerge from the cave of Pacaritambo, after which they are associated with the Sun as children.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. / AN ACCOUNT / THE ANTIQUITIES OF PEEU. / ANTIQUITIES OF PERU. 69; lines 3556-3641 confidence: high

Christ, the living son of God, becomes incarnate in the womb of the Virgin Mary by the Holy Ghost and comes down from heaven to free humanity from the Devil's infernal thraldom.

Christ is called the living son of God and is said to become incarnate in the womb of the Virgin Mary through the Holy Ghost.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 75 / ANTIQUITIES OF PERU. / ANTIQUITIES OF PERU. 79 / ANTIQUITIES OF PERU. 81; lines 4100-4187 confidence: medium

When very old, Lloque Yupanqui has a son by Mama Tancarayacchi Chimpu Cuca, daughter of a huaca in Tancar; she bears Majta Ccapac after a year.

Mama Tancarayacchi Chimpu Cuca is named as daughter of a huaca, and she bears Majta Ccapac to Lloque Yupanqui after a year.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 81 / ANTIQUITIES OF PERU. 83 / ANTIQUITIES OF PERU. 85 / ANTIQUITIES OF PERU. 87; lines 4364-4444 confidence: medium

Ccapac Yupanqui's son Ynca Ruca is born; men are sent to Titicaca, where Tonapa had arrived, and water is brought to pour over the infant while Tonapa is praised.

Water from the place associated with Tonapa is brought to be poured over the infant Ynca Ruca, and later Yncas honor the same Tonapa-touched water in Cuzco.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 83 / ANTIQUITIES OF PERU. 85 / ANTIQUITIES OF PERU. 87 / ANTIQUITIES OF PERU. 89; lines 4447-4530 confidence: high

At Yahuar-huaccac's birth there is a grand feast: streets and square are filled with feather arches, Curicancha is covered with plumes, eight drums are played, songs are sung, and thanks are given to the Creator.

A royal infant's birth is ritually celebrated, and the infant reportedly weeps blood during public singing, an event called an unheard-of miracle.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 75 / ANTIQUITIES OF PERU. / ANTIQUITIES OF PERU. 79 / ANTIQUITIES OF PERU. 81; lines 3622-3705 confidence: medium

In old age Lloque Yupanqui has a son by Mama Tancarayacchi Chimpu Cuca, daughter of a huaca in Tancar; she bears Mayta Ccapac at the end of a year.

Mayta Ccapac is born to Lloque Yupanqui and Mama Tancarayacchi Chimpu Cuca, who is described as daughter of a huaca in Tancar, at the end of a year.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 81 / ANTIQUITIES OF PERU. 83 / ANTIQUITIES OP PERU. 85 / ANTIQUITIES OP PERU. 87; lines 3892-3968 confidence: medium

The Ynca sends men to Titicaca, where Tonapa had arrived, to bring water to pour over the infant Ynca Ruca while Tonapa is praised; the spring water is in a named basin on the rocks.

Water from Titicaca, associated with Tonapa and later honored by Yncas, is brought to pour over the infant Ynca Ruca.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 83 / ANTIQUITIES OP PERU. 85 / ANTIQUITIES OP PERU. 87 / ANTIQUITIES OF PERU. 89; lines 3971-4043 confidence: medium

Yahuar-huaccac’s mother is named Mamicaychimpu; his birth is celebrated with feather arches, plumes covering Curicancha, eight drums, named songs, and thanks to the Creator.

The royal birth is marked by public ritual, thanksgiving to the Creator, and the infant’s blood-weeping, described as a miracle that creates alarm and gives the child his name.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OP PERU. 01 / ANTIQUITIES OP PERU. 93 / ANTIQUITIES OF PERU. 95 / ANTIQUITIES OP PERU. 97; lines 4264-4337 confidence: medium

Huayna Ccapac is born at Tumipampa to Tupac Ynca Yupanqui and Coya Mama Anahuarqui; a palace is built; condemned sorcerers are pardoned at his mother's intercession; Tupac Yupanqui is described as justiciar against llaycas and umus and destroyer of huacas.

At Huayna Ccapac's birth, a palace is built and condemned sorcerers are pardoned in the prince's honor through his mother's intercession.
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Narratives of the Rites and Laws of the Yncas ANTIQUITTES OP PERU. 01 / ANTIQUITIES OF PERU. 93 / ANTIQUITIES OP PERU. 95 / ANTIQUITIES OF PERU. 97; lines 4784-4865 confidence: medium

Huayna Ccapac Ynca is born at Tumipampa; his father is Tupac Ynca Yupanqui and his mother is Coya Mama Anahuarqui; the Ynca builds the great palace of Tumipampa-Pachacanaac.

Huayna Ccapac’s birth in Tumipampa is marked by the building of a great palace and the pardon of condemned sorcerers through his mother’s intercession.
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Narratives of the Rites and Laws of the Yncas COLLECTED / CHAPTER I. / CHAPTER 11. / OF THE INDIANS OF HUAROCHIRT. 125; lines 5902-5978 confidence: high

While Cavillaca weaves at the foot of a lucma tree, Coniraya turns into a beautiful bird, enters the tree, makes his generative seed into a ripe lucma fruit, lets it fall near her, and she eats it and becomes pregnant without contact with a man.

Cavillaca eats a lucma fruit made from Coniraya's seed, becomes pregnant without contact with a man, and bears a son while remaining a virgin.
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Narratives of the Rites and Laws of the Yncas COLLECTED / CHAPTER I. / CHAPTER II. / OF THE INDIANS OF HDAROCHIRT. 125; lines 5287-5359 confidence: high

Cavillaca is introduced as a beautiful virgin huaca who refuses the huacas; she sits weaving at the foot of a lucma tree, and Coniraya turns into a beautiful bird in the tree.

Coniraya changes into a bird, makes a lucma-like object from his seed, Cavillaca eats it, and she becomes pregnant without other contact.
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Narratives of the Rites and Laws of the Yncas COLLECTED / CHAPTER I. / CHAPTER II. / OF THE INDIANS OF HDAROCHIRT. 125; lines 5287-5359 confidence: high

After nine months Cavillaca bears a son while remaining a virgin and nurses him for a year without knowing who fathered him or how he was engendered.

Cavillaca bears and nurses a son while remaining a virgin and not knowing whose child he is.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 1 I / FABLES AND RITES OF THE YNCAS. 13 / FABLES AND RITES OP THE YNCAS. 15 / FABLES AND RITES OF THE YNCAS. 17; lines 1339-1425 confidence: medium

On every other day of the month sheep and offerings are burnt at a sequence of named hills, plains, and places, continuing toward Vilcanota; the reason for this direction is that the Sun was said to have been born in that part.

The route of sacrifices is explained by the statement that the Sun was born in that part.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 1 I / FABLES AND RITES OP THE YNCAS. 13 / FABLES AND RITES OP THE YNCAS. 15 / FABLES AND RITES OF THE YNCAS. 17; lines 1099-1180 confidence: medium

The stated reason for taking this direction in the month is that the Sun was said to have been born in that part.

The passage states that the ritual route is taken because the Sun was said to have been born in that part.
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Narratives of the Rites and Laws of the Yncas THE ANTIQUITIES OF PEEU. / ANTIQUITIES OF PERU. 69 / ANTIQUITIES OF PERU. 71 / ANTIQUITIES OF PERU. 73; lines 3730-3807 confidence: medium

The staff Tonapa delivered to Apu-tampu turns into fine gold at the birth of Manco Ccapac Ynca, who has seven brothers and sisters including Ayar-cachi, Ayar-uchu, and Aya-raeca.

The staff delivered by Tonapa turns into fine gold on the birth of Manco Ccapac Ynca.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7; lines 708-830 confidence: medium

The brothers build a small house and suffer hunger, but find food and chicha prepared there; the elder hides and sees two guacamayos dressed as Cañaris, with women’s faces, preparing food before they fly away.

The guacamayos appear as birds dressed like Cañaris with women’s faces; the smaller one bears six sons and daughters from whom the Cañaris are said to descend.
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sufi

Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 5288-5484 confidence: medium

A ruler attempts to thwart Allah’s decree that Moses be born, commits many murders, yet Moses is born and protected; Moses is safe inside the ruler’s house while infants outside are killed.

Moses is born and protected despite killings intended to prevent his birth.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 5618-5805 confidence: medium

Universal Soul connects with Partial Soul; Soul becomes pregnant like Mary with a higher Messiah; the World becomes pregnant and brings forth worlds, with innumerable resurrections or renewals.

The prologue describes soul-pregnancy, a conceived Messiah, the World giving birth to another world, and innumerable resurrections or renewals.
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Masnavi i Ma'navi: Teachings of Rumi COUNSELS OF RESERVE. / ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE.; lines 4679-4881 confidence: medium

The prologue says the Masnavi was delayed; blood must become milk; fortune appears as a newborn; Husamuddin descends from heavenly ascent; his return brings springlike blossoming, sea-to-shore return, poetry sounding, the day of Opening, and the bulbul becoming a hawk to hunt mysteries.

The delayed Masnavi is compared to blood needing time to become milk and to fortune coming forth as a newborn babe.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: medium

Rumi is quoted as saying that Soul becomes pregnant by the Soul of souls and brings forth Christ, not the Christ who walked on land and sea but Christ above space.

Soul becomes pregnant by the Soul of souls and brings forth Christ above space.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: medium

"Soul becomes pregnant by the Soul of souls / And brings forth Christ"; this Christ is described as above space, not the one who walked on land and sea.

The Soul becomes pregnant by the Soul of souls and brings forth a Christ above space.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 confidence: high

The Prophet said that Satan touches every child at birth, 'except Mary and her son.'

The cited saying states that Satan touches every child at birth except Mary and her son.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 confidence: medium

Satan touches every child at birth, "except Mary and her son."

Mary and her son are singled out as exceptions to Satan's touch at birth.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5829-5934 confidence: high

Isaiah is cited as announcing Jesus’ birth: a branch from I'shai’s root, a flower in which the Spirit of God dwells, and a virgin bearing a son.

Isaiah is cited as announcing that a virgin will bear a son and that the Spirit of God will dwell in the flower from the root of I'shai.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5829-5934 confidence: high

Isaiah is cited as announcing a branch from I'shai’s root, a flower with the Spirit of God, and a virgin bearing a son.

Isaiah is cited as foretelling a virgin who will bear a son and a flower in which the Spirit of God will dwell.
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Poems from the Divan of Hafiz XXIII / XXVIII / XXXIII / XXXIV; lines 3781-3859 confidence: medium

Gabriel, Michael, and Israfil return without clay after the earth's prayer; Azrail takes seven handfuls of red, white, and yellow clay and promises eventual return of human substance to earth.

The tradition describes clay taken from the earth, moulded by God into man, dried, and animated by God's breath.
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Poems from the Divan of Hafiz XXIII / XXVIII / XXXIII / XXXIV; lines 3781-3859 confidence: high

Traditional expansion: Gabriel, Michael, and Israfil fail to take clay after the earth’s plea; Azrail takes seven handfuls and promises the return of human substance to earth after death.

The traditional account says God moulded man from clay and breathed life into his nostrils.
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The Mesnevi CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 4819-4951 confidence: high

Sultan Veled dies in A.H. 712; many children by Fatima die in infancy, and at length Chelebi Emir 'Arif, his son and successor, is born.

After multiple infant deaths, Emir 'Arif is born, speaks God's great name three times as an infant, and is prophesied to become a great saint and successor.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 confidence: medium

The king of Khurāsān gives Melika’i-Jihān to Jelālu-’d-Dīn Huseyn; four people are warned in a dream by Muhammad that the marriage should occur; nine months later Bahā’u-’d-Dīn Muhammed is born.

The passage links Bahā’u-’d-Dīn Veled’s birth to a marriage commanded through dreams by Muhammad; the child later displays exceptional learning and receives a sanctifying title through further dreams.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 confidence: medium

The king gives Melika’i-Jihān to Jelālu-’d-Dīn Huseyn after the king, bride, groom, and vazir are warned in a dream by Muhammed; nine months later Bahā’u-’d-Dīn Muhammed is born.

Multiple named people receive dream warnings attributed to Muhammed that a marriage should occur, and a son is born from that union nine months later.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 confidence: high

The allegory of Salámán and Absál begins with the Shah of Yunan, a king counselled by a sage who keeps the Tower of Wisdom; the king laments his childless marriage and desires a son.

The Shah of Yunan laments childlessness, desires a son, and the narrator says the wish is fulfilled by magic.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 confidence: medium

The speaker asks why many live in tears and disputes over right and wrong; the answer says all men and women were made equal, no tears or sorrows were given to humankind, and suffering chosen by humans functions as birth-pain freeing the soul.

The answer says sufferings are deliverant pains of birth that give freedom to the soul.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 confidence: medium

Mother Earth speaks from a book no man wrote, saying humans knead and mould while she is the plastic side of life; the passage instructs that a child be moulded free from fear, strong, true, fit for birth, and divine.

The passage instructs mothers and others to mould the child rightly and concludes that the child is divine.
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tongan

Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1339-1432 confidence: high

Ilaheva/Vaepopua is fishing; the sky god comes to her, catches her, cohabits with her, and their sleeping place is named Mohenga.

Ahoeitu is born to Ilaheva on earth after cohabitation with the sky god Eitumatupua, then grows up and ascends to the sky to meet his father.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1898-2047 confidence: medium

A casuarina on Toonangakava reaches heaven; Tangaloa Eitumatupua, a chief from heaven, descends it, meets Ilaheva/Vaepopua looking for shellfish, sleeps with her, and names their male child Ahoeitu.

A chief from heaven sleeps with Ilaheva/Vaepopua on earth; their son Ahoeitu is born and later seeks recognition by his heavenly father within a first Tui Tonga account.
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Tongan Myths and Tales DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION; lines 9313-9422 confidence: high

Tutula tells them to bring Hikuleo’s treasure yam; Faimalie cooks and eats it, and the passage says this caused her to become pregnant.

Faimalie cooks and eats Hikuleo’s treasure yam; the passage says this caused pregnancy, and she gives birth to a yam.
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Tongan Myths and Tales HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123 / SINILAU AT THE ISLE OF SWEET BLOSSOMS124; lines 10485-10566 confidence: high

A couple repeatedly wishes for a child; the woman gives birth to a stone, hides it, gives it to her husband to kiss, and the stone is placed in a house corner and grows.

A long-childless woman gives birth to a stone that grows, and Tokelauhakotaha later states that her mother was a stone.
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Tongan Myths and Tales KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106 / THE EXPLANATION; lines 8267-8349 confidence: high

At Samoa a whale kept as a plaything is caught, cut up, and its shoulder hung in a loft; Sinilau’s wife swallows the shoulder, becomes pregnant, and gives birth to twin whales, Tonga and Tunungatofuaa.

Sinilau’s wife swallows a whale shoulder, becomes pregnant, and gives birth to twin whales named Tonga and Tunungatofuaa.
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Tongan Myths and Tales ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88 / THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92; lines 5956-6059 confidence: high

In variant 93, a young woman of Felemea, Uiha Island, admires the early morning sun, stands naked on an eastern rock in its rays, becomes pregnant, and gives birth to a beautiful boy named Sisimatailaa.

Two variants state that a woman becomes pregnant after bodily exposure to the sun and gives birth to Sisimatailaa.
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Tongan Myths and Tales ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88 / THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92; lines 6061-6139 confidence: high

The variant says a woman on Kelefesia often fishes while facing west and stooping with her back to the sun; she becomes pregnant to the sun and bears Sisimatailaa.

The variant says a woman becomes pregnant to the sun and bears Sisimatailaa.
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Tongan Myths and Tales SINILAU AND THE ALBINOS125 / SINILAU AND THE ORIGIN OF WESTERN POLYNESIAN KINGS127 / TALES ABOUT PASIKOLE, THE SAMOAN / MISCELLANEOUS STORIES; lines 11144-11228 confidence: low

Sun tells her parents about the love affair; the king approves, the wedding occurs, the king orders Moon to be king and Sun queen, and they later have a boy.

Moon and Sun live together after their marriage and have a boy.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 8882-9202 confidence: medium

Faimalie stole the yam and fish, gave birth to the yam in the bush at Koloi/Haamotuku, the yam was called kahokaho and fit for chiefs, and certain yams and fish are traced to what she brought from Pulotu; taro is associated with Lohi.

Faimalie gives birth to a yam in the bush, after which the yam receives a name and status among chiefly yams.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 9204-9311 confidence: high

Tutula makes signs to Fai and asks that the kanokato yam be brought to look at; when it is brought, it is taken and swallowed, and pregnancy follows.

A yam is brought and swallowed; immediately afterward pregnancy is mentioned, and Long Fai later gives birth to a kahokaho yam.
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Tongan Myths and Tales TALES ABOUT THE TUI KANOKUPOLU / TUUTANGA AND KINIKINILAU55 / TALES ABOUT LOAU AND THE ORIGIN OF KAVA / THE ORIGIN OF KAVA56; lines 3803-3917 confidence: medium

A kape plant grows near the house; because there is no food, the couple kill and roast their leprous child; Loau knows this and orders proper burial, saying a plant will grow from the grave.

In the second variant, Loau identifies the plant as kava, child of Fevanga and Fefafa, after it grows from the grave of their only child.
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Tongan Myths and Tales THE ADVENTURES OF LONGOPOA AND KAE 104 / KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106; lines 7687-8092 confidence: high

A whale shoulder is hung in the house loft; the adopted daughter of Sinilau's father's sister swallows it, becomes pregnant, and gives birth to twin whales, Tonga and Tununga-tofuaa.

A woman swallows a whale shoulder, becomes pregnant, and gives birth to named whale twins.
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Tongan Myths and Tales THE ORIGIN OF 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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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5576-5671 confidence: medium

Maafu Tukuiaulahi bathes at the spring, scrubs with coconut husk, leaves it on a tree root, and the lizard sucks the fiber until she becomes pregnant and moves to the weather shore of Tongatabu.

The female lizard becomes pregnant after sucking coconut fiber used by the high chief as a bath brush, and she gives birth to the two named boys.
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Tongan Myths and Tales THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92 / SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97; lines 6208-6264 confidence: high

The women wonder about pregnancy while alone, turn their buttocks to the wind as a test, and one becomes pregnant and gives birth to Tokelaumoetonga.

With no other humans present, the women test the cause of pregnancy by turning to the wind; one becomes pregnant and gives birth to Tokelaumoetonga.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 944-1075 confidence: medium

Maui Kisikisi wears chestnut leaves, secretly returns, touches Hina above the breasts, and she becomes pregnant; she bears Tangaloa, Io, Kohai, and Afulunga, whose offspring intermarry and give rise to the Tui Tonga dynasty.

Maui Kisikisi touches Hina’s chest, after which she becomes pregnant and bears a sequence of children.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION; lines 529-622 confidence: high

Tongatabu is described as pre-eminent; Ata and Tongatabu are hauled first by Maui; men are created in Tongatabu; the first Tui Tonga is son of a Tongatabu woman and Tangaloa Eitumatupua; Muni is of Tongatabuan origin.

The first Tui Tonga is son of a Tongatabu woman and the god Tangaloa Eitumatupua; Ahoeitu later establishes a new Tui Tonga dynasty.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BURIAT BURIAL OF THE DEAD / CUSTOMS OF THE BURIATS 103 / CHAPTER IX / THE ORIGIN OP SHAMANS; lines 5099-5182 confidence: high

Opening genealogy: from the named first-spirit/divine context come the fifty-five Tengeris; one unnamed spirit enters a hailstone, which thirteen-year-old Meluk Shin swallows; she bears Qolongoto Ubugun/Mindhi, who lives three hundred years.

A spirit of one of the fifty-five Tengeris enters a hailstone, the hailstone is swallowed by Meluk Shin, and she bears Mindhi, who later has extraordinary duration and religious authority.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CUSTOMS OF THE BURIATS 93 / MARRIAGE CEREMONIES / CUSTOMS OF THE BURIATS 95 / CEREMONIES AFTER THE BIRTH OF A CHILD; lines 4694-4727 confidence: medium

A receiving mother or midwife is summoned before birth; the father cuts the umbilical cord with a broad arrow-head; the infant is washed in warm water, wrapped in lamb skin, and placed in the father's fur coat.

The passage describes ritual actions immediately after birth: cord cutting, washing, wrapping, placement in the father's coat, cradling, and naming.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6065-6247 confidence: high

Gesir travels around heaven for three years, looking down and seeing evil-doers, bad spirits, and vile creatures; he decides he cannot descend as he is and must be born in the country, wishing to enter Tumun Yarigul's head.

Both versions place Gesir Bogdo's birth through a sixty-year-old woman after multiple strange births; he speaks at birth and in the first version rapidly grows to adult stature.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6065-6247 confidence: high

Many children are born to Tumun Yarigul, each differently, and fly to the sky; a final child says all people will thereafter be born as he is born. The child is thin and ugly, then quickly changes and grows to a man's stature, and is Gesir Bogdo.

In both versions a child says that all people will thereafter be born in the way he is born, and the narrator affirms this became so.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6375-6501 confidence: high

The four find a poor yurta in Orhe Yalga, Entering Valley, inhabited by a seventy-year-old man and his sixty-year-old wife; the spirits enter the woman.

The spirits enter an elderly woman, Gesir re-enters her after returning to the Burkans, and she later gives birth to daughters and a son who speaks after three days.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MARRIAGE CEREMONIES / CUSTOMS OF THE BURIATS 95 / CEREMONIES AFTER THE BIRTH OF A CHILD / CUSTOMS OF THE BURIATS 97; lines 4730-4748 confidence: medium

Dry juniper is burned near a hole; the tomta is placed in it and covered; the mother is purified; only women are present.

The tomta is buried after the ceremony, described as sacred, and used to identify where a person was born.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8717-8847 confidence: high

Buruldai Bogdo is introduced as a seventy-year-old khan with a sixty-year-old wife and no children; he reads a book taken from his head and sets out to count cattle.

The old khan and wife have no children; after consultation with the Lamas, the youngest says a child is already at the yurt, and a son is born.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths NOTES / NOTES / MINDIU QUBUN NOYAN / NOTES 805; lines 14231-14246 confidence: medium

Helena is described as heroine of Troy and daughter of Leda and Zeus, with Zeus characterized as over-arching heaven and light.

Helena is daughter of Zeus, described as heaven and light; the Earth-maiden becomes a mother when looked upon by the sun.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHAGOY / NOTES / NOTES / MINDIU QUBUN NOYAN; lines 14216-14228 confidence: high

"The spirit of the god enters into a hailstone which falls to the earth and is swallowed by Meluk Shin."

A divine spirit enters a hailstone that reaches Meluk Shin, and a son is born afterward.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 10878-11016 confidence: high

An elderly man and woman settle in a forest at the foot of a mountain, build a yurta, and the woman bears a son silver below the waist and gold above.

Altin is born to very old parents, has a gold-and-silver body, grows rapidly, and speaks while only days old.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 119 / HOUSE ONGONS / OUTSIDE ONGONS / THE GODS OF THE BURIATS 121; lines 5805-5874 confidence: medium

The long skunk skin represents the god who came down in the form of hail, entered a girl of thirteen, was born and named Mindiu Qubun Iryil; he is kindly and grants many prayers.

Mindiu Qubun Iryil is said to have come down in the form of hail, entered a girl of thirteen, and been born.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE ORIGIN OF SHAMANS 117 / SACRED TREES AND GROVES / CHAPTER X / THE GODS OF THE BTTBIATS; lines 5681-5718 confidence: medium

For child requests, people offer Sagade Ugugun twenty pots of tarasun, pray in the yurta, tie a hair rope around four posts, and hang wooden rattles or playthings to persuade the child to come.

The rite is performed when asking the gods for children and includes playthings to persuade the child to come and a cradle prepared for the new child.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY / NOTES / NOTES; lines 14145-14214 confidence: medium

“Esege Malan is the Creator. To destroy the harmful creatures which inhabited the earth, Gesir Bogdo, his grandson, leaves heaven and is born of woman.”

Gesir Bogdo, the Creator’s grandson, leaves heaven and is born of woman to carry out a world-purifying task.
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celtic irish

Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1089-1182 confidence: medium

A Druid foretells that Balor will die by his own grandson; Balor shuts his only child Ethlinn in the tower with twelve women and commands them never to let her see or hear the name of a man.

A Druid foretells that Balor will die by his grandson, and Balor confines his only daughter Ethlinn in the tower, forbidding her to see a man or hear the name of a man.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1184-1265 confidence: medium

Birog of the Mountain dresses Cian in women’s clothes, carries him by wind to Ethlinn’s tower, gains entry, enchants the women to sleep, and Cian meets Ethlinn, who recognizes his face from dreams and gives him her love.

Ethlinn says Cian’s face is the one she has seen in dreams, gives him her love, and later gives birth to a son identified as Lugh.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1184-1265 confidence: medium

Birog of the Mountain dresses Cian in woman's clothes, carries him over the sea in a blast of wind to Ethlinn's tower, gains shelter, enchants the tower women into sleep, and allows Cian and Ethlinn to meet; Ethlinn says his face appeared in her dreams.

Ethlinn recognizes Cian as the face from her dreams, gives him her love, and later bears the son identified as Lugh.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3388-3493 confidence: high

Etain is blown through Ireland for seven years, falls into a golden cup beside Etar's wife, is drunk with wine, and after nine months is born again as Etar's daughter.

Etain falls into a golden cup, is swallowed with wine by Etar's wife, and after nine months is born again as Etar's daughter.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3388-3493 confidence: high

Etain is blown around Ireland for seven years, falls from a roof beam into a golden cup in Etar's house, is swallowed with wine by Etar's wife, and after nine months is born again as Etar's daughter.

Etain falls into a golden cup, is swallowed with wine by Etar's wife, and is born again as Etar's daughter after nine months.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 8991-9179 confidence: medium

The three strains are named as Sorrow-strain, Joy-strain, and Sleep-strain, the Chants of Uaithne or Child-birth. Boand from the fairies is their mother, and the Harp of the Dagda is identified as their father or source in the birth narrative.

Sorrow, Joy, and Sleep are narrated as arising during Boand's childbirth and being named as the three sons of Uaithne or Child-birth.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 8991-9179 confidence: medium

The triad are the Chants of Uaithne: three brothers named Sorrow-strain, Joy-strain, and Sleep-strain; Boand from the fairies is their mother.

The three Chants are brothers named Sorrow, Joy, and Sleep; Boand from the fairies is their mother, and the poem calls them children of the Harp of the Dagda.
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Heroic Romances of Ireland PAGE 83 / PAGE 85 / THE EXILE OF THE SONS OF USNACH / PAGE 91; lines 7876-7904 confidence: low

“I have no words of wisdom... to Feidlimid, the light of knowledge... what in the hollow of my womb cries out.”

The passage refers to something crying out in the hollow of the speaker’s womb.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / INTRODUCTION / PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI; lines 1029-1131 confidence: high

The wind carries Etain over a house of Ulster men; she falls through the roof into a golden cup near Etar's wife, who swallows Etain with the milk in the cup.

Etain falls into a golden cup, is swallowed with milk by Etar's wife, carried in the womb, and born as an earthly maid after a vast interval.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / INTRODUCTION / PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI; lines 1029-1131 confidence: high

The wind carries Etain over a house of Ulster men; she falls through the roof into a gold cup near Etar's wife, is swallowed with milk, carried in the womb, and born as Etain daughter of Etar after a stated span of one thousand and twelve years from her first begetting.

Etain falls into a gold cup, is swallowed with milk by Etar's wife, is carried in her womb, and is born a second time as an earthly maid.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 614-821 confidence: high

A great birth after ages is foretold: a son of a woman whose mate is unknown will rule; the passage describes him as maker of world and heavens, purifier under pure water, healer of sicknesses, and notes Christ and baptismal allusions. Bran is told wisdom has been spoken to him.

A great birth after ages is foretold: the son of a woman whose mate is not known will rule many thousands; a gloss identifies this figure as Christ.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 614-821 confidence: medium

The next morning Bran goes upon the sea with three companies of nine. After two days and nights he sees a man in a chariot over the sea, who sings, names himself Manannan son of Ler, and foretells Mongan son of Fiachna.

Manannan foretells that, after long ages, a son will be born to him and named Mongan son of Fiachna.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1493-1622 confidence: high

A noble-looking man visits Fiachna's wife in Rathmore, asks for a meeting, invokes Fiachna's danger, says union will produce a famous son Mongan, and promises to save Fiachna by defeating the warrior at the third hour.

The visitor foretells that union with Fiachna's wife will produce the famous Mongan; the passage later states Mongan is son of Manannan mac Lir while called son of Fiachna.
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confucian

The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENOIUS / THE WORKS OF MENOIUS / THE WORKS OF MENCITJS / THE WORKS OV MENCIUS; lines 27745-27925 confidence: medium

The note explains the K'e-lin as a composite creature with deer's body, ox's tail, and horse's feet, appearing to greet the birth of a sage or the reign of a sage sovereign.

The editorial note says the K'e-lin appears to greet the birth of a sage or the reign of a sage sovereign.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) BOOK IV. THE YUEH LING / SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1; lines 13701-13834 confidence: medium

Zang-3ze asks Confucius what should be done if a ruler dies and a son and heir is born immediately after.

The birth of the son and heir immediately after death or after burial triggers formal announcements to the deceased ruler and to altars; the birth is treated as ritually consequential.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) BOOK V. THE QUESTIONS OF 3ANG-3ZE1 / SECT, II. THE KIAO THEH SANG. A353 / THE PATTERN OF THE FAMILY14 / SECT..1. THE NEI 3EH. 455.; lines 20248-20374 confidence: medium

For a ruler's newborn heir, a feast with the three animals is prepared; on the third day tortoise-shell divination selects a good man to carry the child; he keeps vigil and receives the child in court robes; the master of archers shoots a mulberry bow and six wild-rubus arrows toward heaven, earth, and the four cardinal points; the nurse receives the child; the cook gives sweet wine and silks; divination is used again for choosing a nurse.

The passage prescribes elaborate birth-reception rites for a ruler's heir, including feast preparation, divination, vigil, directional archery, nurse selection, formal presentation, and naming.
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The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XX. Al FA / BOOK XXI. At fi / BOOK XXIV. AI KUNG WAN / BOOK XXV. KUNG-NI YEN KU; lines 10995-11116 confidence: medium

Pure bright character is likened to a spiritual being and receives premonitions; Heaven sends rains and hills produce clouds; cited Poetry says southern hills touch the skies and a Spirit descended to give birth to the sires of FQ and Shan.

A cited Poetry passage says the southern hills touch the skies and that a Spirit descended from them to earth and gave birth to the sires of FQ and Shan.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) BOOK OF POETRY. / INTRODUCTION. / Chapter II. / Chapter IV.; lines 12745-12883 confidence: high

"Heaven commissioned the swallow. To descend and give birth to (the father of our) Shang"; the descendants then dwelt in Yin and became great.

The origin of Shang is traced to a Heaven-commissioned swallow and commentary traditions involving a swallow or egg, with Hsieh's birth described as specially ordered by Heaven.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) C C 2 / DECADE I. / THE PRAISE OF KINGS WAN AND WU : HOW THE FORMER DISPLAYED HIS / RESPONSIVE TO THE LAST : THE UNCLES AND BRETHREN OF THE KING; lines 17521-17654 confidence: high

The ode describes lofty mountains reaching heaven; from them a spirit was sent down and produced the birth of the princes of Fu and Shan, who are supports and screens for the states. The footnote calls this probably a legendary birth tradition and compares supernatural births of Shang and A'au ancestors.

The ode says a spirit was sent down from heaven-reaching mountains and produced the birth of the princes of Fu and Shan.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) C C 2 / DECADE I. / THE PRAISE OF KINGS WAN AND WU : HOW THE FORMER DISPLAYED HIS / RESPONSIVE TO THE LAST : THE UNCLES AND BRETHREN OF THE KING; lines 17521-17654 confidence: high

The ode describes lofty mountains reaching heaven; from them a spirit was sent down and produced the birth of the princes of Fu and Shan, who are supports and screens for the states. The footnote calls this probably a legendary birth tradition and compares supernatural births of Shang and A'au ancestors.

The spirit-born princes of Fu and Shan are described as supports of the royal house, screens to all the states, and influences over the four quarters.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) C C 2 / DECADE I. / THE PRAISE OF KINGS WAN AND WU : HOW THE FORMER DISPLAYED HIS / RESPONSIVE TO THE LAST : THE UNCLES AND BRETHREN OF THE KING; lines 17656-17692 confidence: medium

"Heaven beheld the ruler of A'au... And to maintain him, its Son, Gave birth to J^ung Shan-fu."

Shan-fu is said to be given birth by Heaven for the ruler's maintenance and help.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) DECADE I. / C C 2 / DECADE I. / THE PRAISE OF KINGS WAN AND WU : HOW THE FORMER DISPLAYED HIS; lines 16396-16533 confidence: high

The first birth of the people is from Chiang Yuan; she presents a pure offering and sacrifice so childlessness might be removed, steps on a toe-print made by God, becomes pregnant, lives retired, and gives birth to Hau-ki. A footnote says the recipient of the sacrifice is not told.

Chiang Yuan offers and sacrifices for removal of childlessness, steps on a toe-print made by God, and gives birth without injury after God is said to have accepted the offering.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) DECADE V. / FURTHER PICTURES OF HUSBANDRY, AND SACRIFICES CONNECTED WITH IT. / THE MAJOR ODES OF THE KINGDOM. / DECADE I.; lines 15686-15831 confidence: medium

Thai-Zan, a princess from Yin-shang, comes to marry the prince of A'au, becomes his wife in his capital, is virtuous with king Ki, becomes pregnant, and gives birth to king Wan.

Thai-Zan is celebrated as king Wan's mother: she marries king Ki, is described as virtuous, becomes pregnant, and gives birth to king Wan.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) UP, TILL IT YIELDS ABUNDANT HARVESTS ; AVAILABLE SPECIALLY / ODE 7, THE SACRIFICIAL ODES OF KAU. 2)33 / CELEBRATING THE MERIT AND SUCCESS OF KING WU. / CELEBRATING THE PRAISE OF KING WAN.; lines 14079-14211 confidence: medium

The first stanza describes solemn temples as pure and still, says Jiang Yuan was virtuous, God regarded her with favour, she gave birth to Hau-ji when her months were completed, and blessings were conferred on him concerning millet ripening and sowing pulse.

God favours Jiang Yuan, she gives birth to Hau-ji without described injury or hurt, and blessings are conferred on him including knowledge of millet ripening and sowing pulse.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) XVIU PREFACE. / PREFACE. XIX / XX PREFACE. / PREFACE. XXI; lines 405-441 confidence: medium

Taoism is introduced as the third religion in China, native in origin like Confucianism, with Li R/Li Po-yang/Li Tan, more commonly Laojze, as acknowledged founder.

The extraordinary birth story is attached to the acknowledged founder of Taoism.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, THE KAU HEXAGRAM. 155 / SECT, II. THE SHANG HEXAGRAM. 159 / SECT, II. THE KO HEXAGRAM. 167 / SECT. I. THE TING HEXAGRAM. 169; lines 9269-9418 confidence: low

The fifth undivided line shows the geese advanced to a high mound and suggests a wife who for three years does not become pregnant; in the end the natural issue cannot be prevented, and there is good fortune.

One line suggests a wife who for three years does not become pregnant, but says the natural issue cannot be prevented and good fortune results.
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arctic inuit

Across Arctic America: Narrative of the Fifth Thule Expedition CHAPTER XXVI / CLIFF-DWELLERS OF THE ARCTIC / NOTICE / AVLAQANA,; lines 7222-7330 confidence: low

At childbirth, parents give a great feast; the mother gives gifts to old men and women, and the husband is expected to have stored costly furs, garments, weapons, and implements for distribution because birth is considered a great blessing.

A child’s birth is treated as a great blessing and marked by a large feast and gift distribution.
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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 4651-4770 confidence: medium

Novices must start young; some are entered before birth, including Aua, whose mother declared the unborn child would be different; his birth involved remarkable features, rites, and discipline.

Some are entered into the profession before birth; Aua's mother declares her unborn child will be different, followed by special birth rites and discipline.
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Ethnology of the Ungava District, Hudson Bay Territory ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT / TURNER.) FOLKLORE. 331 / TURNER.) FOLKLORE, 333; lines 11050-11151 confidence: medium

Five children are born to wolverene and muskrat; wolverene assigns them as fathers of white people, Indians, Eskimos, Iroquois, and Negroes, with different birth routes named for each.

Five progenitor children are born through distinct bodily routes and are assigned different people-identities.
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The Eskimo about Bering Strait SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459; lines 27926-28006 confidence: high

The older brother pretends to die, is placed in a grave box, rises after the mourners leave, hides his raven mask and coat in a tree, waits at the spring, becomes a small leaf by magic, falls into a ladle of water, and is swallowed by Raven's wife.

After swallowing the leaf, the woman becomes pregnant immediately, gives birth in a few days, and the boy quickly crawls, runs, and acts purposefully.
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The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28592-28684 confidence: high

The husband laments childlessness, asks for a son, tells his wife to bathe, draws a boy form on her abdomen with a feather dipped in oil, and she later bears a son.

After the husband draws the form of a boy on the woman's abdomen with an oiled feather, she bears a son who develops extraordinary abilities.
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The Eskimo about Bering Strait THE ESKIMO ABOUT BERING STRAIT / DWELLING HOUSES / NATAL CUSTOMS '289 / CHILDBIRTH; lines 18055-18075 confidence: medium

Directly after the birth, a shaman comes in and borrows from the observer a drum and a small ivory carving of a white whale.

The father says the ivory white-whale image is to be put in the child’s mouth so that he will grow up to be a fine hunter.
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The Eskimo of Baffin Land and Hudson Bay, Part I SOUTHAMPTON ISLAND. / WEST COAST OF HUDSON BAY. / III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY.; lines 3105-3219 confidence: medium

Harry is blessed at birth by his grandfather so that he may become a great hunter and whaleman; skins taken by him must be prepared by the best workers, and his guardian spirit would punish a careless woman with death.

Harry is blessed at birth with ceremony so that he may become a great hunter and whaleman, and his later hunting products are placed under guardian-spirit sanction.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY.; lines 4843-4963 confidence: medium

Pregnant women must act as they want the child to act, avoid specified animal foods, and families expecting a child live in a separate hut; the same law applies to mothers of infants.

The passage states that a pregnant woman must act as she wants the child to act, must avoid specified foods, and that the mother of an infant must also observe the law.
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The Eskimo of Baffin Land and Hudson Bay, Part II HUDSON STRAIT. / PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 4733-4855 confidence: medium

The text introduces a tradition accounting for the origin of birth, said to be part of another tale in the volume; Akkolookjo and Omerneeto establish laws, and an infant soul climbs Omerneeto's loose boot-string into her womb, whereas children had formerly been found in the snow.

The tradition is explicitly said to account for the origin of birth; an infant soul enters Omerneeto's womb by climbing a boot-string, grows there, and is born.
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The Eskimo of Baffin Land and Hudson Bay, Part II IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / PONDS BAY. / WEST COAST OF HUDSON BAY.; lines 5431-5551 confidence: medium

A seal’s harpoon must be kept near the lamp because the seal’s soul hovers around it and could become cold; a seal soul once begged a woman to take the harpoon in, entered her when she refused, and was later born as her child.

The seal’s soul enters the woman who refused its request and is later born as her child.
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The Eskimo of Baffin Land and Hudson Bay, Part II IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / PONDS BAY. / WEST COAST OF HUDSON BAY.; lines 5814-5929 confidence: medium

An Iglulik angakok says that while hunting near Amitoq he struck a fat caribou; its antlers and skin fell off, it became a finely clothed woman, gave birth to a boy, and died; other caribou became men.

The caribou that becomes a woman gives birth to a boy and dies; the boy is later represented on the angakok’s coat.
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The Labrador Eskimo SOCIAL ORGANIZATION AND SOCIAL CUSTOMS. / PUNISHMENT AND MURDER. / HEADMEN. / BIRTH.; lines 6113-6204 confidence: medium

An elder woman who handles village birth cases goes to the mother's iglu with a knotted, looped sealskin thong; the mother kneels, the cord is tied around her waist, and the elder applies downward pressure from behind.

Childbirth is handled through a specified procedure by an elder woman, with possible shamanic singing and drumming to strengthen the mother.
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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 12505-12706 confidence: medium

Lake Titicaca is linked with Manco Ccapac and Mama Oullo Huaca descending to earth nearby and with Peruvian belief that men and animals were created there.

The Titicaca entries associate the lake with the creation of men and animals, and the island with a sacred rock, sun-worship, and pilgrimage.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2381-2471 confidence: high

Huitzilopochtli is introduced as the Aztec war-god; Coatlicue dwells near Coatepec by Tollan, prays devoutly, receives a brilliant feather ball from above into her bosom, and later learns she is pregnant.

A brightly colored feather ball falls from above, Coatlicue places it in her bosom, and afterward learns she is to bear another child.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2381-2471 confidence: high

At the enemies' arrival Huitzilopochtli is born with blue shield and spear, painted and feather-adorned; he shatters Coyolxauhqui with serpentine lightning, pursues the Centzonuitznaua four times around the mountain, many perish in lake waters, and the remaining few surrender.

At the enemies' arrival, Huitzilopochtli is born already armed and immediately defeats Coyolxauhqui and pursues the Centzonuitznaua.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3139-3232 confidence: medium

Once yearly all house fires are extinguished and rekindled by friction before Xiuhtecutli's idol; a newborn receives a fourth-day baptism of fire while a birth fire is kept burning.

A newborn undergoes a fourth-day baptism of fire while a fire lit at birth is kept burning to nourish its existence.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 6036-6135 confidence: high

In Stephens's legend, a childless old woman wraps an egg in cotton and places it in her hut; later the shell breaks and a tiny lovely creature appears, is raised, walks and talks like a grown man after a year, and stops growing.

A childless old woman wraps an egg in cotton; a tiny creature emerges from the broken shell and rapidly walks and talks like a grown man.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 6955-7047 confidence: high

Xquiq, a princess of Xibalba and daughter of Cuchumaquiq, reaches to pluck a gourd; Hunhun-Apu's head spits into her hand, says she will become a mother, and assures her no harm will come.

The head of sacrificed Hunhun-Apu spits into Xquiq's palm and tells her she will become a mother; she later gives birth to the twin hero-gods.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 6955-7047 confidence: high

The passage introduces Hun-Apu and Xbalanque and gives their genealogy through Xpiyacoc, Xmucane, Hunhun-Apu, Vukub-Hunapu, Xbakiyalo, Hunbatz, and Hunchouen.

Xquiq gives birth to the twin sons Hun-Apu and Xbalanque, identified as hero-gods and central figures.
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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 gods deliberate over creating man; four men are formed from yellow and white maize paste and named Balam-Quitze, Balam-Agab, Mahacutah, and Iqi-Balam.

The first four men are formed from a paste of yellow and white maize.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 8111-8209 confidence: medium

A local Irma valley myth says Pachacamac is a descendant of the sun; the first man dies of hunger, the woman survives on roots, the sun gives her a son, and Pachacamac slays and buries him, after which staple plants grow from his teeth, ribs, and flesh.

The sun takes compassion on the first woman and gives her a son.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10019-10080 confidence: medium

At Manco Ccapac Inca's birth, a staff given to his father turns gold; Manco has seven siblings, assembles his people after his father's death, and prepares rich clothing, weapons, the golden tapac-yauri, and two golden cups called tapacusi from which Thonapa had drunk.

At Manco Ccapac's birth, a staff associated with his father turns into gold.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10082-10151 confidence: high

Cavillaca weaves by a lucma tree; Coniraya becomes a bird, makes his seed into a ripe lucma, drops it near her, and she eats it.

Coniraya makes a ripe lucma from his seed, Cavillaca eats it, and later bears a son.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10153-10225 confidence: high

After the deluge, the Indians choose a brave and rich leader during Purunpacha; five eggs appear on a high mountain-top, and Paricaca emerges from one.

Five eggs appear on a high mountain; Paricaca emerges from one, while four falcons from the others become warriors.
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shan

Shans at Home, With Two Chapters on Shan History and Literature A BRIEF HISTORICAL OUTLINE / BY THE REV. WILBUR WILLIS COCHRANE / AN OLD SHAN STATE IN SOUTHERN CHINA / THE NGAI-LAO KINGDOM; lines 719-828 confidence: medium

Sha-yih, dwelling in the Lao Mountains, goes fishing and contacts a stake sunk in water.

Sha-yih conceives after contact with a stake in water; the stake later assumes dragon form and claims the sons as begotten by it.
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Shans at Home, With Two Chapters on Shan History and Literature AN OLD SHAN STATE IN SOUTHERN CHINA / THE NGAI-LAO KINGDOM / I4 THE NORTHERN SHANS / THE MAO KINGDOM; lines 1101-1216 confidence: high

The dragon princess says she will lay an egg from which Hkun-ai's child will hatch and tells him to nurse the child with milk that will ooze from his finger when he thinks of her; she lays the egg, returns to dragon country, and Hkun-ai covers it with dry leaves until it hatches.

The dragon princess lays an egg from which Hkun-Tung-Hkam hatches; he is miraculously nourished and later becomes a prosperous ruler.
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Shans at Home, With Two Chapters on Shan History and Literature AN OLD SHAN STATE IN SOUTHERN CHINA / THE NGAI-LAO KINGDOM / I4 THE NORTHERN SHANS / THE MAO KINGDOM; lines 1101-1216 confidence: medium

The dragon princess says she will lay an egg from which Hkun-ai's child will hatch and tells him to nurse the child with milk that will ooze from his finger when he thinks of her; she lays the egg, returns to dragon country, and Hkun-ai covers it with dry leaves until it hatches.

The child is to be nursed on milk that appears from Hkun-ai's finger whenever he thinks of the dragon princess.
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Shans at Home, With Two Chapters on Shan History and Literature I AND 2, DESIGNS ON THE BORDERS OF TURBANS. / SACRED WRITINGS. / DESIGN FROM COVERLET FOR BED. / DESIGN OF PART OF A BED COVER.; lines 7845-7976 confidence: medium

The child’s soul enters the mother twenty to thirty days after conception, brought by an attendant spirit, alighting on fruit or vegetable food and being swallowed; pregnancy includes clay eating and food prohibitions.

The passage presents a birth-origin belief in which an attendant spirit brings a child’s soul to earth and the mother swallows it after it alights on fruit or vegetable food.
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Shans at Home, With Two Chapters on Shan History and Literature KACHIN MARRIED WOMAN. / KACHIN BAG. / BY THE REV. WILBUR WILLIS COCHRANE. / SINITIC (?); lines 9102-9137 confidence: low

The reader chants a "birth story of their Lord Gautama" and Nirvana as the "Home of Happiness" or "City of Gems and Gold."

A reader is described as chanting a birth story of Lord Gautama.
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Shans at Home, With Two Chapters on Shan History and Literature THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL / THE PRINCESS IN THE TOWER; lines 10188-10254 confidence: high

Sakya descends from heaven with the disembodied soul of a baby boy destined to become a great Buddha; after hearing the king and queen quarrel, he instead gives the soul to the sleeping princess after hearing her praised.

Sakya brings a disembodied baby soul from heaven, described as destined to become a great Buddha, and gives it to the sleeping princess without waking her.
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Shans at Home, With Two Chapters on Shan History and Literature THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL / THE PRINCESS IN THE TOWER; lines 10188-10254 confidence: high

Sakya descends from heaven with the disembodied soul of a baby boy destined to become a great Buddha; after hearing the king and queen quarrel, he instead gives the soul to the sleeping princess after hearing her praised.

The princess gives birth at a hermit's cave to the child whose soul is specially delivered from heaven and who later becomes king after his grandfather.
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Shans at Home, With Two Chapters on Shan History and Literature THE MONKEY AND THE CROCODILE / THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL; lines 9941-10052 confidence: high

For seven days the mother nurses the baby and is fed by twelve sparrows; holy men touch the child with magic wands, making him a beautiful youth of about fifteen; he is identified as an embryo Buddha revered by all creatures.

The hidden baby is called an embryo Buddha and, after seven days, is touched by holy men and immediately becomes a beautiful youth.
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Shans at Home, With Two Chapters on Shan History and Literature THE NGAI-LAO KINGDOM / I4 THE NORTHERN SHANS / THE MAO KINGDOM / THE BABY; lines 1720-1840 confidence: medium

A baby is welcomed; boys bring more gladness but girls are not despised. A mother wanting a girl may hang a tiny girl costume near the great Buddha; good spirits carry child-souls to mothers and haunt holy places.

The passage states that good spirits carry the souls of little children to their mothers and may receive a message left in a monastery image-house.
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Shans at Home, With Two Chapters on Shan History and Literature THE NGAI-LAO KINGDOM / I4 THE NORTHERN SHANS / THE MAO KINGDOM / THE BABY; lines 1842-1959 confidence: high

After thirty days, the mother, father, baby, and attending woman go to a running stream; the mother washes herself, her hair, the baby, and pours water over the others, after which she is purified and may bring bananas and rice to the monastery.

Thirty days after birth, the mother, baby, and attendants perform ceremonial washing in a running stream, after which the mother is purified and resumes duties.
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Shans at Home, With Two Chapters on Shan History and Literature THE NGAI-LAO KINGDOM / I4 THE NORTHERN SHANS / THE MAO KINGDOM / THE BABY; lines 1842-1959 confidence: medium

At the naming feast, guests drop gifts into a pot of fresh water, offer careful blessings, the pot water is poured over the baby, and the wise woman puts the money into the child’s hands with a blessing for health and freedom from ninety-six diseases.

The naming feast involves guests placing gifts into water, pouring that water over the baby, placing money in the baby’s hands, and pronouncing blessings before the name is given.
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Shans at Home, With Two Chapters on Shan History and Literature THE WOLF AND THE MAN / THE KIND CROW / THE MONKEY AND THE MAN / THE CLOUD; lines 12074-12220 confidence: medium

The prince resists curiosity twice, then cuts the fruit in half beside a pool in a garden; a beautiful young fairy girl comes out.

A fairy girl emerges from the opened bale-fruit, and later a beautiful girl emerges from a lotus-flower kept in water.
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african akan

Ashanti A BRONG ADAE CEREMONY / A BRONG ADAE CEREMONY / A BRONG ADAE CEREMONY / RELIGION: A BRONG ADAE; lines 9261-9366 confidence: medium

"the first human beings, belonging to certain of their ruling clans, came forth from the ground" and later learned fire and arts, scattered, and became the blood from which kings and queens were chosen.

The myth says the first human beings of certain ruling clans came forth from the ground; a note reports related traditions of ancestors emerging from holes or pits.
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Ashanti CO CO TJ / THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS; lines 5376-5666 confidence: high

From the Sky God, Onyame, came a python, onini, which made its home in the river now called Bosommuru.

A python from the Sky God performs a water-sprinkling rite that leads to conception and the birth of the first children in the world.
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Ashanti CO CO TJ / THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS; lines 5376-5666 confidence: high

The python told the couples to stand face to face, plunged into the river, rose up, sprayed water on their bellies with the words kus kus, and told them to return home and lie together.

The python enters the river, rises up, sprays water on the women’s bellies, and conception follows.
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Ashanti CO CO TJ / THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS; lines 5376-5666 confidence: medium

Agyinadie ntoro is said to have been given to man similarly by the crocodile; Bosomtwe by Twe, anthropomorphic spirit god of the lake; Akankadie by a dove sent by Onyame with blessing and a promise of children.

For Akankadie, Onyame sends a dove to a man and woman on earth with blessing and a promise of children.
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Ashanti THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / RELIGION: THE AFAHYE CEREMONY; lines 13836-13962 confidence: low

The Ashanti regard Sky and Earth as their two great Deities; the Sky God is ’Nyame, and the Earth Deity has no temple or object reared to her, though her power is universally acknowledged. The passage adds that a well-known myth says some of the aristocracy sprang from the Earth.

The passage states that, according to one well-known myth, some of the aristocracy sprang from the Earth.
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Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 5669-5800 confidence: high

The rite is described as a ceremony after conception and before birth, translated from the vernacular and told by a Queen Mother; the account states that a wife observes the husband’s taboos lest she offend his ntoro and interfere with conception or birth.

A post-conception, prebirth ceremony uses gifts, offerings, food, prayer, white cloth, gold ornaments, white clay, and ritual timing so the infant may come forth well, sound, without harm, and peacefully.
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Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 5802-5927 confidence: medium

Water is said to come from Onyame, the greatest of gods and the Sky God; newborn infants must not be washed with boiled water, corpses generally are so bathed, and boiling water is described as killing it. The newborn is presented as a recent arrival from the cold spirit world during a delicate first eight days.

Water is said to come from Onyame; newborn infants are protected through unboiled water restrictions, corpses are bathed differently, and boiling water is described as killing it.
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Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 5802-5927 confidence: high

At the naming of a child on the eighth day, a grandfather after whom the infant is named spits in the grandchild’s mouth to strengthen the spirit, identified with the grandfather’s ntoro passed through his son; only one of like ntoro can perform the ceremony.

At eighth-day naming, a grandfather of like ntoro spits in the infant’s mouth to strengthen the spirit or ntoro already there.
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Ashanti THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS / NT0R0 EX0GAM0US DIVISIONS; lines 5929-6033 confidence: high

Long ago near Hantase, an old leprous woman called Aberewa lived alone; Twe, an obosom from the lake in human form, made love to her, promised fish from the water when she knocked, and she bore Twe Adodo, son of the lake spirit and first human with the Bosomtwe ntoro.

Twe, an obosom from the lake, makes love to Aberewa, who bears Twe Adodo, described as the son of the lake spirit and first human with the Bosomtwe ntoro.
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Ashanti THE SACRED GROVE AT SANTEMANSO / REPAIR OF BURIAL QUARTERS 135 / BAY A CEREMONY / RELIGION: BAY A CEREMONY; lines 10366-10486 confidence: medium

Seasonal waters that dry are called 'dan Nyame' waters; the goat's machinations affected the intended resting-place of the waters; waters are said to contain the Creator's power or spirit and to be life-giving, with a priest saying water may give birth to a god.

Waters are described as containing the power or spirit of the divine Creator and as a life-giving force; a priest says water may give birth to a god as a woman gives birth to a child.
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Ashanti THE SILVER STOOL / THE SILVER STOOL / THE SILVER STOOL / ASHANTI GOLDSMITHS AND GOLD WEIGHTS 301; lines 19450-19547 confidence: low

A local Bekwai goldsmith says he once worked in the spirit world, made manifest at birth by palm lines representing tongs.

A goldsmith’s supposed earlier craft activity in the spirit world is said to be manifested at birth by palm lines resembling tongs.
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caucasian

Caucasian Folk-Tales A TATAR VARIANT 241 / A TATAR VARIANT 243 / A TATAR VARIANT 245 / A TATAR VARIANT 247; lines 10548-10615 confidence: medium

Before leaving on a journey, Rustum tells his wife she will bear a son and should call him Amiran.

Before departure Rustum foretells that his wife will bear a son named Amiran; later Jesus appears, christens him, and gives him the name Amiran.
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Caucasian Folk-Tales A TATAR VARIANT 245 / A TATAR VARIANT 247 / GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251; lines 10696-10772 confidence: high

The shorn woman says she will die, asks the smith to cut open her body for the child, then cuts herself open and gives him the child, telling him to lay it at a cross-road where it will grow by itself.

The woman cuts open her own body to give the child to the smith, instructs that it be laid at a cross-road, and says it will grow by itself; the child then grows hourly into extraordinary strength.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 2858-2948 confidence: medium

The man divides two apples among his wife, himself, his mare, and his dog; later the wife bears two golden-haired boys, the mare bears two foals with golden manes and fiery hoofs, and the dog bears two panther-cubs with golden manes and fiery teeth.

After the apples are divided and eaten by the wife, husband, mare, and dog, extraordinary paired human and animal offspring are born with golden and fiery traits.
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Caucasian Folk-Tales GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251 / SUANETIAN VARIANT 253 / ABKHASIAN VARIANT 255; lines 10853-10933 confidence: medium

A beautiful noble virgin in Abkhasia vowed perpetual virginity, with parental support; although she appeared pregnant, her parents believed her innocent.

The passage presents a virgin vowed to chastity as giving birth while remaining innocent, and the child grows with exceptional speed.
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Caucasian Folk-Tales SOSRYQO 195 / CHAMYTS, SOSRYQO, URYSMAG 197 / URYSMAG AND SOSRYQO 199 / THE BIRTH OF SATANA 203; lines 8922-9002 confidence: high

Satna, dying, commands her three sons, Chamyts, Urysmag, and Sosryqo, to watch by her grave.

Satna dies, is watched in the grave, and afterward is found to have borne a maiden who is named Satana.
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Caucasian Folk-Tales SOSRYQO 195 / CHAMYTS, SOSRYQO, URYSMAG 197 / URYSMAG AND SOSRYQO 199 / THE BIRTH OF SATANA 203; lines 8922-9002 confidence: medium

Uastyrdji goes to Satna, lies beside her briefly, sends her his horse and hound, and flies back to heaven.

Uastyrdji visits Satna after death, lies beside her, sends horse and hound, flies back to heaven, and Satna is later found to have borne a maiden, foal, and hound.
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Caucasian Folk-Tales THE BIRTH OF BATRAS 185 / THE DEATH OF CHAMYTS 187 / GOD SLAYS BATRAS 189 / SOSRYQO 193; lines 8528-8610 confidence: high

Satana spreads washed clothes on a stone; Uastyrdji sits on the stone, and the stone becomes fertile.

The stone becomes fertile after Uastyrdji sits on it, Satana counts the months, cuts it open, and Sosryqo emerges.
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Caucasian Folk-Tales THE BIRTH OF BATRAS 185 / THE DEATH OF CHAMYTS 187 / GOD SLAYS BATRAS 189 / SOSRYQO 193; lines 8528-8610 confidence: medium

Satana is called a good wife; the angels say they would take her as beloved; the note glosses the word as helper or messenger of God.

Uastyrdji’s action makes the stone fertile, leading to Sosryqo’s birth; the nearby note identifies angels as helpers or messengers of God, though it does not explicitly define Uastyrdji in that note.
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Caucasian Folk-Tales THE FAITHFUL SON 155 / THE FAITHFUL SON 157 / THE FAITHFUL SON 159 / THE FAITHFUL SON 161; lines 7179-7268 confidence: medium

The carpenter-made maiden stands and lights a fire; the carpenter, tailor, and scholar each claim her, with the scholar saying he begged God for a soul for her.

A maiden made from wood becomes a living speaker after the scholar prays to God for a soul for her.
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Caucasian Folk-Tales THE FOX AND THE PARTRIDGE 175 / THE KID, LAMB AND CALF 177 / THE GREY WOLF 179 / THE BIRTH OF BATRAS 185; lines 8197-8277 confidence: medium

Urysmag is brought to the sea-shore and shaved; Batras rises out of the sea, rebukes the shaving, seizes a sea-ox with each hand, comes ashore, and shaves Urysmag again.

The section title is the birth of Batras, and within the excerpt the named youth rises from the sea and immediately displays extraordinary strength with sea-oxen.
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Caucasian Folk-Tales WOLF, BEAR, FOX AND DONKEY 173 / THE FOX AND THE PARTRIDGE 175 / THE KID, LAMB AND CALF 177 / THE GREY WOLF 179; lines 8125-8194 confidence: high

The wife says Syrdon has insulted her and she cannot stay. She tells Chamyts she would have borne a remarkable son, will place him between Chamyts’ shoulders as a swelling, and that when opened the boy must be thrown into the sea.

The wife says the son will be blown between Chamyts’ shoulders as a swelling, and later the boy emerges when the swelling is opened.
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persian

Persian Literature, Volume 1 Birth of Rustem; Simurgh aid, prodigious growth, and the white elephant feat confidence: high

"A child will be born of mighty power, who will become the wonder of the world."

A dangerous birth is resolved through the summoned Simurgh, which foretells the child and enables a successful delivery.
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Persian Literature, Volume 1 MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM / RDBEH; lines 2929-3036 confidence: high

Rudabeh becomes dangerously ill near childbirth; Zal burns the Simurgh's feather; darkness appears and is dispersed by the Simurgh, who asks about the sorrow and predicts a mighty child.

Rudabeh's life-threatening childbirth crisis is resolved after Zal summons the Simurgh with the feather and follows its advice.
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The Shahnama of Firdausi, Vol. I FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219 / ARGUMENT; lines 11065-11158 confidence: medium

The note discusses anaesthetics at Rustam’s Caesarean birth and compares them with Urmuzd grinding healing fruits in water for the Primeval Ox to lessen pain at death, and with Genesis where the Lord causes deep sleep to fall on Adam.

The note refers to anaesthetics at Rustam’s Caesarean birth and compares this with other divine pain-reducing or sleep-inducing acts.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15047-15235 confidence: high

The Simurgh instructs Zal to bring a blue-steel dagger, seek a skilled man, use wine to ease Rudaba's pain and fear, cut her side or waist, remove the child, and stitch the wound.

The Simurgh states that the birth will not be natural and gives detailed instructions for extracting the child by incision and healing the mother afterward.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15237-15394 confidence: high

Sindukht weeps and asks how the infant shall come forth through the side.

The infant is expected to come through the side, is delivered through a side-opening by an archimage while the mother is unconscious, survives with the mother unharmed, and is immediately described as lionlike, elephantine, heavenly, and unusually mature.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 15396-15548 confidence: medium

Sam tells Zal that no one would know of a babe delivered in this way, blesses the Simurgh to whom God showed the way, and reflects that the world is a caravanserai where old guests depart and new ones take their places.

Sam explicitly says that no one would know of a babe delivered in such a way and blesses the Simurgh to whom God showed the way.
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The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6738-6865 confidence: medium

Abtin is summarized as a Persian landowner or thane in the Alburz range, descended from Jamshid, who began war against Zahhak, took refuge in Ghilan, received ships and provisions, and voyaged on the Caspian to the Scythian king’s court.

Faridun is born during resistance to Zahhak, and his birth is heralded by many prodigies; Abtin’s claimed descent from Jamshid supplies a royal lineage context.
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The Shahnama of Firdausi, Vol. II PAET IV / THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N; lines 10203-10384 confidence: medium

Kai Kaus says God made Siyawush beloved and of pure birth, says Sudaba and his sisters are within the bower, and tells him to visit them.

Kai Kaus says God made Siyawush beloved of all beholders and gave him pure birth, with none mother-born as pure as he is.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 15646-15809 confidence: medium

Siyawush tells Farangis that his dream has come true, his life is ending, she is five months pregnant, her child should be named Kai Khusrau, and no one can escape God's justice; he says Turanian soil will be his grave.

Before the child's birth, Siyawush names Kai Khusrau, calls him a glorious monarch, and foretells that he will receive the throne.
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The Shahnama of Firdausi, Vol. II VOL. II. M / PAET IV / THE STORY OF SIYAWUSH / ARGUMENT; lines 9550-9638 confidence: medium

Siyawush has married Jarira, daughter of Piran, and marries Afrasiyab's daughter Farangis; he gains dignities, incurs Garsiwaz's envy, is killed, and Farangis is protected by Piran and gives birth to Kai Khusrau.

After Siyawush's death, Farangis is protected by Piran and gives birth to Kai Khusrau, whose childhood closes the story; the note later presents Kai Khusrau as avenging his father.
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The Shahnama of Firdausi, Vol. II VOL. II. S / KAI KATJS 317 / VOL. II. X. / KA1 KAUS 325; lines 16331-16416 confidence: high

On a dark moonless night Piran dreams of splendour brighter than the sun; Siyawush, enthroned and sword in hand, announces: “to-night is born Shah Kai Khusrau!”

Kai Khusrau’s birth is announced in a radiant dream, is called a miracle of the Maker’s providence, and the newborn appears physically advanced.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 3796-3890 confidence: medium

The old king and young queen are childless; the queen travels with twelve maids, reaches a vast uninhabited plain, becomes lost, and stops at a stone column where an armored horseman stands.

The king and queen begin childless; after the queen's encounter with the Master Spirit of the Steppes, the queen and twelve maids are each presented with a girl baby, and the princess has luminous eyes.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 4761-4865 confidence: high

The visitor vanishes and is identified as an angel of God; his stick rolls away when handled, leads the couple into a forest, and disappears near a shrub by a stream where they find a bird's nest with twelve eggs.

Twelve boys emerge from twelve eggs after a divine promise, and the event provides the couple with the children they lacked.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4355-4470 confidence: medium

The queen repeats the old man's words; a week or two later God sends her an extraordinary son with falcon-like eyes, sable-like eyebrows, a right hand of pure gold, and majestic appearance.

The passage states that God sent the queen a son shortly after she repeated the old man's words.
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Fairy Tales of the Slav Peasants and Herdsmen THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / KOVLAD / THE SOVEREIGN OF THE MINERAL KINGDOM / THE LOST CHILD; lines 1371-1486 confidence: medium

A rich nobleman and his wife are childless, pray daily in church for a son, and after long waiting God sends them what they desire.

The nobleman and wife are childless, pray daily for a son, and the narrator says God sends the desired child.
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Fairy Tales of the Slav Peasants and Herdsmen TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS / THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE; lines 779-904 confidence: high

After a son is born, the king sees three old women in white, each with a lighted taper, beside the newborn; the passage identifies them as the three Soudiche or Fates.

At the newborn boy's side, three Soudiche or Fates each bestow a future condition or gift on him.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS.; lines 7137-7259 confidence: high

The old couple prays for a child; in the seventh year the Lord gives them seven sons, all named Simeon, who become orphans in their tenth year.

An aged couple prays over several years, and the Lord gives them seven sons in the seventh year.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4336-4455 confidence: high

Vassilissa asks whether the serpent has a foe; he says it was fated at his birth that his foe would be Ivan Goroh, born from a pea, and the narrator says the jest came true.

The serpent says his fated foe will be Ivan Goroh, born from a pea, and the Tsaritsa later conceives after swallowing a pea with water.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14053-14145 confidence: medium

An old Lithuanian tradition explains the sole's shape by the Queen of the Baltic Sea eating half and throwing the rest back; a Kherson legend says a half-eaten fish came to life when the Blessed Virgin set that as proof for Gabriel's words at the Angelical Salutation.

In the Kherson legend, the Blessed Virgin says she will believe Gabriel if a partly eaten fish comes to life, and it immediately does so.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE. / XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS.; lines 7895-7947 confidence: medium

Krek says Christian elements have mingled with original pagan conceptions and suggests the Slovintzes honoured Kurent at a festival coinciding with other Slavonian celebrations of winter and nature’s regeneration and the birth of the solar deity.

Krek suggests a festival honouring Kurent coincided with celebrations of regeneration of winter and nature and the birth of the solar deity.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXV.--THE GOOD CHILDREN. / XXVI.--THE DEVIL AND THE GIPSY. / XXVII.--GOD AND THE DEVIL. / XXVIII.--THE BEAUTIFUL DAMSEL AND THE WICKED OLD WOMAN.; lines 5069-5131 confidence: medium

A man and wife in a woodland cottage have no children, go on pilgrimage to beseech God for a child, and God gives them a daughter.

The couple, initially childless, goes on pilgrimage to beseech God, and God gives them a daughter.
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The Epic Songs of Russia APPENDIX. / INTR OD VCTION. 1 9 / THE ELDER HEROES. / VOLGA VSESLAVICH THE -WIZARD.; lines 909-1073 confidence: medium

The passage introduces Volga Vseslavich the Wizard and states that after sunset behind mountains and sea, Volga was born in Holy Mother Russia, son of Marfa Vseslavievna and a Dragon.

Volga's parentage combines Marfa Vseslavievna and a Dragon, and his birth is accompanied by disturbances in earth and animals.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE ADVENTURES OF RATA. 109 / THE ADVENTURES OF RATA. 11 / THE ADVENTUEES OF RATA. 115 / IIG POLYNESIAN MYTHOLOGY.; lines 3773-3799 confidence: high

Whakatau “was not born in the manner that mortals are”; Apakura throws her apron into the ocean, and Rongotakawiu takes and shapes it, gives it form and being, and Whakatau springs into life.

Whakatau is said not to be born as mortals are; Apakura’s apron is thrown into the ocean and the god Rongotakawiu shapes it and gives it being, after which Whakatau springs into life.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2242-2381 confidence: medium

Tango-tango, also noted in some traditions as Hapai, visits Tawhaki nightly until she conceives a child later named Arahuta; she reveals herself and lives with him, leaving her friends above.

Tango-tango, a heavenly maiden, conceives Tawhaki's child; after the girl is born, Tawhaki washes her at a spring before baptism.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1235-1356 confidence: high

The witnesses fear the man's fierce red eyes, some calling him a man and others a god; Taranga recalls a similar child she bore prematurely, bound in her hair, cast into sea foam, and found by Tama-nui-ki-te-Rangi.

Taranga recounts premature birth, binding the child in her hair, casting him into sea foam, his rescue by an ancestor, and his fashioning by winds, storms, and waves.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 883-1004 confidence: high

Taranga rejects Maui; Maui says he was born by the sea, wrapped in her cut hair, and thrown into surf foam.

Maui recounts being cast into the surf as an infant, wrapped in maternal hair, shaped by seaweed, protected by jelly-fish, rescued by an ancestor, and saved alive by warmth and fire.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 883-1004 confidence: medium

Maui says he heard the names of Taranga's first-born children while in her womb and recites his brothers' names.

Maui says he heard his brothers' names while in the womb, recites them to the family, and is then recognized and named by Taranga.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGKATION OF TURI. 209 / THE EMIGRATION OF TURI, 211 / THE EMIGRATION OF TUEI. 213 / THE EMIGRATION OF TURI. 215; lines 6691-6747 confidence: medium

After the Ririno is lost, Turi in the Aotea sails toward the rising sun; Tutawa is born to Turi in mid-ocean, and Turi offers one of the nine remaining sweet potatoes to the spirits, touches the child's palate with it, and recites prayers.

Tutawa is born to Turi in mid-ocean, and Turi names the child, offers one of the last sweet potatoes to the spirits, touches the child's palate with it, and recites prayers.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE SWING. / THE LEGEND GF TAWHAKI. 73 / THE LEGEND OF RTJPE. / HIS ASCENT INTO HEAVEN.; lines 2887-3022 confidence: medium

Rupe takes Hinauri and her newborn baby; they depart with the placenta for burial rites and ascend to Rehua, but the placenta falls into the sea, is eaten by a shark, and is said to cause the large eggs found inside sharks.

The placenta of Hinauri’s newborn is carried for burial rites, falls into the sea, is eaten by a shark, and is said to cause large eggs in sharks.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 COMMUNICATION ACROSS COOK STRAIT. 201 / TU-AHU-EIRI AND HIS ACTS. 203 / TE-HAU-TAKI VISITS HA-TAITAI. 205 / CHAPTER X.; lines 9611-9646 confidence: low

“Yes, O my children's mother ! / Speak, and let me know / That I shall soon an infant see, / And priests shall stand before / The Ahu-rewa (altar)”

The speaker hopes soon to see an infant and connects this hope with priests, an altar, incantations, ancient bones, and a god.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 DEATH OF MAHINE-TU-KI-TE-EANGI. 157 / SONG TO ENTRAP TU-TE-AIO-KANGI. 159 / TE-AHU INSULTED BY WARO. 161 / DESCENDANTS OF TANE-NUI-A-RANGI. 163; lines 7918-7999 confidence: medium

Tiki, ancestor of Tane-nui-a-rangi, is descended from the upper heavens; a wife is fashioned for Tiki from the soil of the earth, and this is the source of Tane-nui-a-rangi.

Tiki is said to descend from the upper heavens; a wife is fashioned from earth-soil, and this is given as the source of Tane-nui-a-rangi.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 EUA-WHAEO, TU-PAI, AND TUMU-WHAKAIRIHIA. 43 / CHAPTER II. / UE-NUKU. / UE-NUKU AND EUA-TAPU.; lines 2752-2830 confidence: medium

Ue-nuku says only Ka-hutia-te-rangi, begotten on the sacred mat Takapau-hara-nui, should use his comb; he calls Rua-tapu low-ranked and says he has no right to use it.

Ue-nuku contrasts the child begotten on the sacred mat, who may use the comb, with Rua-tapu, described as low-born and lacking the right to the comb.
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mongol

Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 374-530 confidence: high

Tagus asks for three dakeeni to be born of his mother and watch from Sumeru; Kormuzda says Amurtsheela, daughter of Bayan, will give birth to him, and Sanglun will be his chosen friend.

Kormuzda tells Tagus to prepare for mortal birth, names Amurtsheela as the mother, and gives future mortal names including Gessar Khan.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 533-676 confidence: high

“And from beneath her arm a son was born,” with one eye askance, one eye forward, differing hand and foot positions, and forty-five clenched teeth.

Yoro is born from beneath Amurtsheela’s arm, has extraordinary physical signs, speaks in a tiger’s voice immediately, and interprets his signs as meaningful.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 948-1125 confidence: medium

Rogmo tells the gathered Tibetan lords that wonders marked her birth: dark clouds with sun, rain after clear skies, a unicorn, a blue elephant, a cuckoo, a parakeet, and a nameless bird.

Rogmo declares that wonders marked her birth, including abnormal sky signs and unusual animals and birds.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 6977-7076 confidence: high

Gandharva is introduced as a just king married to Udsesskülengtu-Gôa-Chatun; he has no heir, prays to Buddha for a son, and takes a lower-status wife who bears him a son.

The king lacks an heir, prays for a son, takes a second wife for succession, and the senior queen seeks a holy man's remedy that precedes the birth of her son.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 6977-7076 confidence: high

The queen boils the earth, which changes into barley porridge; she leaves some uneaten, and the maiden adviser eats what remains.

The queen's son is born after ingestion of transformed earth-porridge and after blossoms, kalavinka voice, and perfumes appear as propitious tokens.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7192-7304 confidence: medium

A young maiden who ate leftover porridge made of earth boiled in sesame oil from a porcelain vessel bears a child; the Khanin remembers neglecting the hermit's instruction to eat it all.

A maiden who ate leftover porridge given by a hermit bears a child, and the Khanin calls the child one who came of the hermit's blessing.
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Sagas from the Far East TALE XXI. / TALE XXII. / TALE XXIII. / THE BOY-KING.; lines 11289-11372 confidence: medium

The probable Bhoga of the story is described as an eleventh-century king of Maláva or Malwa, with fabulous conquests, belonging to the Prāmāra dynasty, one of the Agnikula or fire-born tribes, and tracing pedigree to Paramāra, born by Rishi Vasichta's prayer on Mount Arbuda.

Bhoga's Prāmāra lineage is linked to the Agnikula or fire-born tribes and traced to Paramāra, born through a hermit's prayer on Mount Arbuda.
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The Mongols - A History CHAPTER I / CLASSIFICATION, MYTH AND REALITY / CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER; lines 775-877 confidence: medium

After Yessugai captures the Tartar chieftain Temudjin Uge, Hoelun gives birth near Dailiun Baldak to a son born grasping dark blood, and the child is named Temudjin.

Temudjin is born grasping a lump of dark blood firmly in his fist, an unusual birth detail attached to his naming.
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The Mongols - A History CHAPTER I / CLASSIFICATION, MYTH AND REALITY / CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER; lines 879-961 confidence: medium

Hoelun reads the event from their faces and rebukes Temudjin: he was born grasping blood in his fingers; she compares the brothers to dogs, serpents, and wolves, and asks why they do this instead of preparing to punish the Taidjuts.

Hoelun rebukes Temudjin by saying he was born grasping blood in his fingers, and the narrator immediately links the killing to his future career of eliminating opponents.
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The Mongols - A History The Mongols - A History / CHAPTER I / CLASSIFICATION, MYTH AND REALITY; lines 251-339 confidence: high

Alan Goa says a "golden hued man" enters through the door of light and the smoke hole like sunshine, fills her with brightness, departs on rays of sun or moon like a swift yellow dog, and that the three youngest brothers are "children of Heaven" who will be known when they are khans.

Alan Goa says a radiant golden-hued visitor comes by light and that her three youngest sons are children of Heaven whose status will be known when they become khans.
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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 5591-5652 confidence: high

Hastséyalti lays sacred blankets and buckskin, takes white and yellow corn ears, gives them to Rock Crystal Boy and Yellow Corn Girl, and turns the ears through multiple directions with ritual cries.

The white and yellow corn ears, handled in a sacred rite by holy figures, become a man and a woman.
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Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 6093-6176 confidence: medium

Estsánatlehi, 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 I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 6515-6573 confidence: medium

Estsánatlehi created a people from the skin under her right arm, gave them a wand of white shell, and they came to be called Kinaá`ni because they lived near a high stone house.

Estsánatlehi creates a people from the skin under her right arm.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10393-10489 confidence: medium

The ceremony at Tsinlí celebrated Estsánatlehi's nubility; although already a mother miraculously, she had not shown signs of nubility until then; such a ceremony is performed for every Navaho maiden now.

Estsánatlehi is said to have already been a mother miraculously before showing signs of nubility.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9866-9961 confidence: high

Estsánatlehi meets a mysterious visitor while gathering wood; he directs her to four marked yuccas on a mountain, a bath, corn meal, and four nights in a brush shelter; her foster parents know he is the Sun.

In the summarized versions, Estsánatlehi's conception and birth of the War Gods involve the Sun as visitor or repeated nocturnal visitor, ritual preparation, and rapid birth after four days in one version.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9866-9961 confidence: high

After the fourth night Estsánatlehi hears departing footsteps and sees the sun rising; Nayénezgani is born days later, and after spring cleansing she conceives of water and bears To`badzistsíni.

Version A states that Estsánatlehi cleanses herself at a spring, conceives of the water, and later bears To`badzistsíni, the second War God.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4089-4174 confidence: high

Estsánatlehi lies on a flat rock with the rising sun shining on her, while Yolkaí Estsán lets dripping water fall on her; afterward they discuss how to make people.

One sister lies in the rising sun and the other under dripping water; later both feel children within them, and the pregnancies are explicitly linked to those acts.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4176-4262 confidence: high

The women go into labor; Hastséyalti and Tó`nenili arrive as accoucheurs, rainbow and sunbeam drag-ropes are given, Estsánatlehi's child is born first and washed, two elemental baby-baskets are made, the children are covered with black cloud and female rain, called Sináli, and the gods promise to return in four days.

The births are attended by named gods, accompanied by rainbow and sunbeam drag-ropes, and followed by supernatural baby-baskets and coverings.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2412-2509 confidence: medium

The gods make signs for four days; Black Body then explains in the people's language that the gods want to make more people in their own form and that the people must cleanse themselves before the gods return in twelve days.

Black Body says the gods want to make more people in forms like themselves, with hands and feet like theirs.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2511-2602 confidence: high

The gods arrange buckskins, corn, and eagle feathers; winds enter from east and west; eight Mirage People circle four times; the corn disappears and a man and woman appear. The passage identifies the white corn with the man, yellow corn with the woman, and wind with life and present human breath.

A white ear of corn becomes First Man and a yellow ear becomes First Woman after winds blow between the buckskins; the passage explicitly says wind gave them life.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. II The Ila-Speaking Peoples of Northern Rhodesia, Vol. II / CHAPTER XVIII / FROM BIRTH TO PUBERTY / VOL. II B; lines 102-230 confidence: medium

If conception does not occur within about three months after marriage, the woman's people seek conception medicine, and a doctor gives her a daily potion.

Delayed conception leads the woman's people to seek medicine, and the doctor provides a daily potion and later pregnancy medicine and a charm.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II The Ila-Speaking Peoples of Northern Rhodesia, Vol. II / CHAPTER XVIII / FROM BIRTH TO PUBERTY / VOL. II B; lines 102-230 confidence: high

At first pregnancy, the woman tells her mother, the mother tells her father, and the father asks the husband for a spear, hoe, or shell before the husband is told.

Pregnancy is indirectly announced within the family, kept from outsiders except the doctor, and protected from dangerous speech or ill-practices.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II The Ila-Speaking Peoples of Northern Rhodesia, Vol. II / CHAPTER XVIII / FROM BIRTH TO PUBERTY / VOL. II B; lines 102-230 confidence: high

The pregnant woman is taboo and a source of danger; the husband is also taboo, and strict rules are set to avoid harm, especially to the unborn child.

The pregnant woman and her husband are both taboo, and the stated purpose of rules is to prevent evil consequences and protect the unborn child.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II The Ila-Speaking Peoples of Northern Rhodesia, Vol. II / CHAPTER XVIII / FROM BIRTH TO PUBERTY / VOL. II B; lines 232-343 confidence: high

The husband is taboo on account of his wife and must avoid intercourse with other women except co-wives, and must not sit on others’ stools or lie on their beds.

The husband’s conduct is restricted on account of the pregnant wife and child, and he drinks medicine because disease in him is said to impede birth.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II The Ila-Speaking Peoples of Northern Rhodesia, Vol. II / CHAPTER XVIII / FROM BIRTH TO PUBERTY / VOL. II B; lines 232-343 confidence: high

In the fifth month the woman receives medicine, an insungu and basket; a three-pronged mufumu stick is set by her bed to hold the vessel. Medicine mixed with beer or water is kept covered and drunk only by husband and wife until birth for strength; the husband drinks because his diseases could prevent birth.

The insungu holds pregnancy medicine, is preserved after birth, and its breaking is said to mean child death or repeated child mortality for the woman.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II The Ila-Speaking Peoples of Northern Rhodesia, Vol. II / CHAPTER XVIII / FROM BIRTH TO PUBERTY / VOL. II B; lines 232-343 confidence: high

Other medicine is given to people outside so they may take away diseases for proper birth; the passage states a sympathetic connection between father, mother, neighbours and unborn child.

Other people receive medicine to take away diseases, and the passage explicitly states a sympathetic connection between parents, neighbours, and unborn child.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II The Ila-Speaking Peoples of Northern Rhodesia, Vol. II / CHAPTER XVIII / FROM BIRTH TO PUBERTY / VOL. II B; lines 232-343 confidence: high

Giving birth in a hut is taboo; if the child is born dead the woman may suffer heavy penalties unless redeemed by clansmen, and grain and medicines in the hut are contaminated and destroyed.

Childbirth in a hut is taboo; a dead birth there brings penalties and contamination requiring destruction of grain and medicines.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II N / THE CHIEF, KAKUA, AND HIS LU'ANGA. / CH. XXII / THE DIVINITIES; lines 7194-7353 confidence: medium

Munyama's mother and father are said in one tradition to have come down from heaven in a rainstorm before his birth; another tradition gives him or his parents a Lunda immigrant origin from the far northwest.

One tradition says Munyama's parents descended from heaven in a rainstorm and afterward gave birth to him.
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The Life of a South African Tribe, Vol. I (The Social Life) FIRST PART / THE LIFE OF THE INDIVIDUAL / CHAPTER I / THE EVOLUTION OF A MAN FROM BIRTH TO DEATH; lines 1683-1809 confidence: medium

For a first-born child, after the grandmother smears the hut she summons female relatives with food, ochre, and fat; they enter the village dancing khana and singing the first-born song.

A first-born child receives a special end-of-week ceremony with relatives, song, ochre, feasting, and statements that the parents have found a village and grown roots through the child.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa BAVILI PHILOSOPHY / CHAPTER XI / BIBILA, THE PHILOSOPHY OF THE GROVES / XI BIBILA, THE PHILOSOPHY OF THE GROVES 113; lines 5894-5991 confidence: medium

XiKamaci is said to demand one of all twins born in the country. Boat boys or fishermen pour a little drink into the sea before drinking. XiKamaci is said to be mother of the double grove XiKanga NxiLuka.

XiKamaci is mother of a double grove, and NxiLuka is said to have brought forth an animal, a wooden figure, and a stone.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa BIBILA, THE PHILOSOPHY OF THE GROVES / XI BIBILA, THE PHILOSOPHY OF THE GROVES 113 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 115 / I 2; lines 6044-6098 confidence: high

Mpukunyambi is described as a bursting or birth-giving power in Nyambi; a man takes his pregnant wife to the grove to ask for safe delivery; famine caused by want of rains is brought to Nganga Nyambi, the great diviner attached to the grove.

Mpukunyambi is described as a birth-giving power in Nyambi, and a man brings his pregnant wife to the grove to ask for safe delivery.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER VIII / NDONGOISM / VIII NDONGOISM 87 / VIII NDONGOISM 89; lines 4639-4744 confidence: medium

The passage lists personal protective charms: Ciba for childbirth, Tanta for protection and mourning, Nteo for a woman, Nduda for a man, Betunga for the unborn baby, Nzau for male procreation, and Xikunda, a double-headed rattle with fetish powers carried by the Badungu police society.

Ciba protects women in childbirth, Betunga guards the life of the unborn baby, and Nzau enables a man to procreate children.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa INDEX / INDEX / T 2 / INDEX; lines 13023-13189 confidence: low

Birth, 104, 199; gods of birth, 245.

The index includes Birth and 'gods of birth.'
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa LUKULU. / LUANJILI. / LUALI. / BUALI.; lines 6469-6607 confidence: medium

The lesson says humans suckle young like cattle and know wives like beasts, yet should remember they are one with God; offspring are born through powers given by the Sun and may inherit pure waters of morality.

Offspring are described as born through birth-producing powers given by the Sun and as inheriting pure waters of morality.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa VI MEASURES, SIGNS, AND SYMBOLS 73 / VI MEASURES, SIGNS, AND SYMBOLS 75 / CHAPTER VII / BAVILI PSYCHOLOGY; lines 4282-4362 confidence: medium

Six kinds of Kulu are classified into higher moral and lower physical categories; Nkulu bakakata causes offspring and is connected with sacred groves, Nkulu npunu causes babies to fall sick, Nkulu yianzi is the newly dead soul placed in a living relation's head for consultation, and nkulu ndoxi is not reckoned as nkulu by the Muntu Nzambi.

Nkulu bakakata is said to cause women to bear offspring, while Nkulu npunu is said to cause babies to fall sick.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XI BIBILA, THE PHILOSOPHY OF THE GROVES 117 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 119 / CHAPTER XII / CH. XII SACRED LANDS AND RIVERS 121; lines 6335-6346 confidence: medium

The passage says Sonio and Ngoio represented Fatherhood and Motherhood for the natives.

Sonio and Ngoio are interpreted as Fatherhood and Motherhood, while BUKOIO/Luango is interpreted as offspring or birth-giving power.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XI BIBILA, THE PHILOSOPHY OF THE GROVES 119 / CHAPTER XII / CH. XII SACRED LANDS AND RIVERS 121 / BUKOIO BUNTANGUA !; lines 6348-6438 confidence: medium

Heading: "BUKOIO BUNTANGUA!" followed by "The birth-giving power of the sun (Luango)."

The passage explicitly calls Luango the birth-giving power of the sun and describes the sun as offspring and propagator within a father-mother-son sequence.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XIX BINI CUSTOMS 195 / AT THE BACK OF THE BLACK MAN'S MIND CHAP. / BINI CUSTOMS / XIX BINI CUSTOMS 199; lines 10743-10807 confidence: medium

A small roadside tree near chalk marks, a mound of earth, cowries, yams, and plantains is said to be planted in memory of a child born at that spot.

A roadside tree with chalk marks, earth mound, cowries, yams, and plantains marks the place where a woman gave birth.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO I / THE MARRIAGES OF SALME AND LINDA / CANTO II / THE DEATH OF KALEV; lines 1366-1490 confidence: medium

Linda retires for childbirth, calls on the gods, and Ukko and Rõugutaja bring straw and pillows to prepare a bed before Kalev's posthumous son is born.

Linda calls on the gods before childbirth; Ukko and Rõugutaja attend and prepare the bed before the posthumous son is born.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PASTOR HURT'S COLLECTIONS / MYTHOLOGY / PART I / THE HERO OF ESTHONIA; lines 893-1033 confidence: medium

Three brothers travel; Kalev is carried by an eagle to Esthonia and becomes king. A widow finds a hen, grouse's egg, and young crow; Salme and Linda arise from the first two and a slave-girl from the crow. Salme chooses the Youth of the Stars and Linda chooses Kalev.

A widow finds a hen, a grouse's egg, and a young crow, from which Salme, Linda, and a slave-girl arise.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6936-7004 confidence: medium

“Linda was hatched from an egg,” and the princess's later adventures “resemble those of Cinderella.”

The editorial transition states that Linda was hatched from an egg.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE FAITHLESS FISHERMAN. / THE COMPASSIONATE WOODCUTTER. / THE WONDERFUL HAYCOCK. / THE MAGIC EGG.; lines 11722-11820 confidence: medium

The childless king promises gifts to the white gods; after seven years the queen gives birth to boy and girl twins, the king makes offerings, and the black gods ask Death to destroy the son.

The childless king promises gifts to the white gods; after seven years the queen bears a male and female twin, and the king makes offerings.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA. / THE EGG-BORN PRINCESS.; lines 7007-7108 confidence: high

Opening: a childless queen, her husband absent at war, is visited by an old woman who gives a birch-bark box with a bird's egg, instructions for incubation, a prediction of a later son, a summoning feather, and a secrecy command; the old woman grows young as she departs.

A childless queen receives a bird's egg; a tiny doll-like princess hatches from it and is acknowledged as a royal daughter.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HERO OF ESTHONIA / THE KALEVIPOEG / CANTO I / THE MARRIAGES OF SALME AND LINDA; lines 1099-1237 confidence: high

The widow carries them home, makes a wool-lined basket nest for the hen and egg, and puts the crow behind boxes.

The hen becomes Salme and the egg gives birth to Linda after being fostered in the widow’s basket.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 15406-15704 confidence: medium

Entries list an egg-born princess, Linda born from an egg, Suometar born from an egg, and a magic egg.

The index lists an egg-born princess, Linda born from an egg, Suometar born from an egg, and a magic egg.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 15706-15993 confidence: low

Entries include Kalevide’s meeting with a hedgehog, Salme born from a hen, heroes carried by eagles, a hornet and spider, and water-nymphs.

The index states “Hen, Salme born from.”
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG. / FOOTNOTES:; lines 8099-8241 confidence: high

The note mentions tales and ballads of the miraculous birth and wooing of Salme and Linda; Linda is daughter of Uko and queen of the birds in the Milky Way story, and Siuru is a blue bird and daughter of Taara.

The note explicitly mentions miraculous-birth tales of Salme and Linda, and also says Suometar is born from a duck's egg.
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inuit

Eskimo Folk-Tales ILLUSTRATIONS / ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO; lines 442-586 confidence: medium

Little children came forth from the earth among willow bushes, covered with willow leaves, unable to crawl, and fed by the earth.

Little children come out of the earth among willow bushes and are later clothed and brought home.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16189-16282 confidence: high

In the tale of Sangiak, a childless man follows an old wise man's instructions to find a worm after hearing a childlike cry at sea; the worm is thrown upon his wife, disappears into her body, and she bears Sangiak.

After the childless father follows an old wise man's directions, a worm disappears into the wife's body and she soon bears Sangiak, who shows extraordinary ability as a child.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16447-16544 confidence: medium

A childless husband travels north and south seeking help; an old woman gives him two small dried fish, male and female, to give his wife depending on whether a son or daughter is desired.

A childless husband journeys far and receives male and female dried fish from an old woman as means to obtain a son or daughter.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16447-16544 confidence: high

During the long journey home the hungry man eats one of the fish, becomes ill and swollen, and a skilful old woman uses a charm to deliver him of a daughter; the text notes doubt about the rest of the tale’s genuine Eskimo origin.

The husband eats one of the dried fish, becomes enlarged, and is delivered of a daughter by a charm.
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Tales and Traditions of the Eskimo H. R. / CONTENTS. / THE ESKIMO. / CONTENTS.; lines 297-489 confidence: low

“A Barren Wife”; “The Means for Getting Children.”

Titles include “A Barren Wife” and “The Means for Getting Children.”
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Tales and Traditions of the Eskimo NIAKUNGUAK. / THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK.; lines 14977-15089 confidence: high

A Noosak angakok with a childless wife offers three knives, bearskin, and whalebone fishing-lines for a child; Malerke accepts and sells the fourth and youngest son.

The youngest son is sold to a childless household, then enters the mother's womb at night and is said to remain fully conscious there.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / RELIGION. / RELIGION.; lines 2776-2850 confidence: medium

The lying-in woman may not work or eat flesh except under specified conditions; later flesh is permitted, but bones must not be carried outside, and in first childbirth the head and liver are forbidden.

The birth context is governed by restrictions on work, food, bones, open-air eating and drinking, water vessels, bartering, fire, and cooking.
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The Central Eskimo THE FLIGHT TO THE MOON. / KADLU THE THUNDERER. / FEASTS, RELIGIOUS AND SECULAR. / CUSTOMS AND REGULATIONS CONCERNING BIRTH, SICKNESS, AND DEATH.; lines 8274-8359 confidence: medium

A small hut or snow house is built for the mother before birth; sick persons are isolated similarly because objects contacting the deceased must be destroyed if death occurs.

Birth is surrounded by spatial isolation, prescribed cutting of the navel string, infant washing, specialized clothing, preservation of first garments, and amuletic use of part of the first birdskin dress.
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The Central Eskimo THE FLIGHT TO THE MOON. / KADLU THE THUNDERER. / FEASTS, RELIGIOUS AND SECULAR. / CUSTOMS AND REGULATIONS CONCERNING BIRTH, SICKNESS, AND DEATH.; lines 8361-8441 confidence: medium

After childbirth the mother must observe food and work regulations, including raw-meat prohibitions, local Cumberland Sound rules, delayed hut visiting, discarding old clothing, western Hudson Bay re-entry by a separate snow-wall opening, keeping a skin food bag for the infant, and parental exclusion from the Sedna feast during the first year.

The passage presents a structured set of restrictions after childbirth, including food prohibitions, movement limits, clothing disposal, food set aside for the infant, and exclusion from the Sedna feast.
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korean

Corea, the Hermit Nation CHANGES AFTER THE INVASION. 151 / CHANGES AFTER THE INVASION. 153 / CHAPTEE XXL / THE ISSACHAB OP EASTERN ASIA. ,; lines 5877-5957 confidence: high

A Manchiu legend says three heaven-born virgins bathed in a lake beneath the Great White Mountains; a magpie dropped a blood-red fruit, the youngest ate it, conceived, and bore Ai-sin Ghioro, the Golden Family Stem.

A magpie drops a blood-red fruit; the youngest heaven-born virgin eats it, conceives, and bears Ai-sin Ghioro.
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Corea, the Hermit Nation CHAPTEE VL / CHAPTER VII. / CHAPTER yni. / JAPAN AND COREA.; lines 2030-2062 confidence: medium

Crocodiles and sea-monsters are linked to divine birth and transformation; dragons, tide-jewels, mystic symbols, divination, and prognostics are also listed.

Gods and goddesses are described as born from crocodiles and sea-monsters and as changing into them.
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Corea, the Hermit Nation JAPAN AND COREA. / S2 COREA. / JAPAN AND COREA. 53 / JAPAN AND COREA. 55; lines 2190-2252 confidence: high

Critics reject traditional elements such as Jingu controlling waves and drowning the Shinra army by jewels of ebbing and flowing tide, and delaying her accouchement by a magic stone carried in her girdle.

A magic stone carried in Jingu’s girdle is said to delay her accouchement during the conquest tradition.
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Corea, the Hermit Nation SHAMANISM AND MYTHICAL ZOOLOGY. / CHAPTER XXXrV. / LEGENDS AND FOLK-LORE. / LEGENDS AND FOLK-LORE. 309; lines 11768-11817 confidence: high

An old man finds an extraordinary gourd-shaped egg, opens it, discovers a beautiful rosy boy-baby, takes him home, and adopts him.

A boy found in a gourd-shaped egg becomes lord and king, and another youth with egg origins marries into the ruling family.
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Corea, the Hermit Nation THE EIGHT PROVINCES. 217 / CHAPTER xxry. / THE KING AND EOYAL PALACE. / THE KING AND KOYAL PALACE. 219; lines 8141-8194 confidence: medium

During the king’s minority the queen regent sits behind a curtain in council; when pregnant, slaughter of beeves is prohibited for three months to honor heaven by abstinence and may also be ordered to procure rain.

The queen’s pregnancy triggers abstinence from slaughter, and the king’s first male child triggers criminal pardons and general festivity.
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Corea, the Hermit Nation THE OLD KINGDOM OP CHO-SEN. 15 / THE OLD KINGDOM OF CHO-SEN. 17 / CHAPTER III. / THE PUYU RACE AND THEIR MIGRATIONS.; lines 812-850 confidence: high

A waiting-maid sees "a glistening vapor" enter her bosom; the ray or tiny cloud is "about as big as an egg," and under its influence she conceives.

The waiting-maid conceives after a glistening vapor, ray, or tiny cloud enters her bosom.
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Korean Tales THE ENCHANTED WINE-JUG. / THE ENCHANTED WINE-JUG . 55 / THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE.; lines 1639-1762 confidence: high

The devout couple pray for a son; the wife falls asleep while praying and dreams of a commotion near the North Star and a beautiful boy descending on a wonderful white feather fan.

A childless couple prays for a son, and the wife dreams of a celestial boy descending before a beautiful boy is born in spring.
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Korean Tales THE ENCHANTED WINE-JUG. / THE ENCHANTED WINE-JUG . 55 / THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE.; lines 1764-1891 confidence: high

Cho's wife has not neglected bowing to heaven and requesting a child; she sits apart on a clean moonlit hillside, gazing into heaven and thinking of Ching Yuli and Kyain Oo before falling asleep.

Cho's wife asks heaven for a child, dreams of a heavenly girl, then bears a daughter whom the family links to the dream and neighbors regard as supernatural.
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Korean Tales THE FAITHFUL DANCING- GIRL WIFE. / SIM CHUNG, / THE DUTIFUL DAUGHTER. / SIM CHUNG.; lines 4620-4679 confidence: medium

The hoped-for child is withheld as years pass, and the wife consults priestesses.

After fifteen years of childlessness, the wife dreams of a star descending from the sky, interprets it as announcing a coming blessing, and a child is born.
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native american plateau

Myths of the Modocs A DOCTOR STORY / THE END. / THE FIVE BROTHERS OF LATKAKAWAS / ISIS AND YAULILIK'S DAUGHTERS; lines 19470-19503 confidence: medium

An Algonkin myth is summarized: an Earth maiden similar to Ldtkakdwas is looked at by the Sun, gives birth to a daughter, and the daughter becomes mother of a great hero.

In the Algonkin note, the Sun looks at the Earth maiden; she gives birth to a daughter who becomes mother of a great hero.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 127 / WUS KUMUSH AND TSMUK / CHARACTERS; lines 6716-6818 confidence: medium

The next day Tsmuk's daughter has a child like any child except with fox ears; she cries and says she fears her father or brothers will kill the baby.

The next day Tsmuk's daughter has a child who is normal except for fox ears, and the child is later described as bright, beautiful, and rainbow-like.
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Myths of the Modocs MYTHS OF THE MODOCS / CHARACTERS / MYTHS OF THE MODOCS 3 / MYTHS OF THE MODOCS 5; lines 717-817 confidence: medium

At sunrise Latkakawas gives birth to a wonderfully beautiful boy, straps him to a board on her back, and goes to Kumush’s sweat-house.

The child is born at sunrise, calmed by a specific name, identified through the disk’s fatherhood, hidden in Kumush’s knee as a boil, and brought out by old women who see bright hair.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1138-1289 confidence: medium

Kokwé'la is described as a transformer and the son of hog-fennel, a plant important in lower Fraser River ceremonies; the author says he has found no analogue of this legend among neighboring tribes.

Kokwé'la is described as a transformer and as the son of hog-fennel.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 679-830 confidence: medium

The passage says the transformer legend appears clearly in Raven tales of the Tlingit and Tsimshian; a chief’s wife is killed and buried, gives birth after death, and the child is found and raised by a chief.

The Raven tale begins with a child born after the mother’s death, and later Raven is born again after entering a woman in transformed hemlock-spike form.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7798-7897 confidence: medium

Coyote makes a boy of gum, a boy of clay, and a boy of quartz; only the quartz boy withstands both heat and water.

Coyote creates boys from different materials, and the quartz boy succeeds by withstanding heat and water.
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Traditions of the Thompson River Indians of British Columbia XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER; lines 6066-6171 confidence: high

The passage sets the story in the time when the earth was being shaped; a Lillooet maiden has intercourse with the Kokwe'la food root, becomes pregnant, and bears Tsu'ntia, who becomes renowned and gifted in magic.

Tsu'ntia is conceived when an unmarried maiden has intercourse with the Kokwe'la root, and he later becomes renowned for magic.
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Traditions of the Thompson River Indians of British Columbia XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER; lines 6066-6171 confidence: medium

After being thrown into the lake, Tsu'ntia's mother begets people by intercourse with the lake; these people become numerous, live separately by the lake, eat frogs, and use frog-skins as blankets.

Tsu'ntia's mother begets the Frog-people through intercourse with the lake after being thrown into it.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7908-8025 confidence: high

First-Blush-of-Morning bears two boys fastened together. The young man scratches a little hole and looks down to the world below, seeing his sister and all the people mourning and men bringing bundles of bones; he cries and lies on the bed five days and nights.

First-Blush-of-Morning bears two boys fastened together; they move and shoot as one and later become celestial shadows.
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celtic welsh

The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3930-4021 confidence: high

Kilydd chooses Goleuddydd as wife; after their union the people pray for an heir, and they have a son through the prayers of the people.

Kilhwch is born after prayers for an heir, receives a distinctive birth-name, and is identified as of gentle lineage and kin to Arthur.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3930-4021 confidence: high

Kilydd chooses Goleuddydd as wife; prayers are made for an heir, and a son is born. Goleuddydd wanders wildly during pregnancy, gives birth near swine on a mountain, and the child is found in a swine’s burrow, named Kilhwch, and described as of gentle lineage and cousin to Arthur.

The people pray for an heir, a son is born through the prayers, and his birth and naming are tied to swine and a swine’s burrow.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6666-6754 confidence: high

Matholwch recounts hunting in Ireland, reaching the mound at the head of the Lake of the Cauldron, and seeing a huge yellow-haired man with a cauldron on his back followed by a woman twice his size; the man says the woman will bear a son who will be a fully armed warrior.

The giant man says Kymideu will bear a son at the end of a month and a fortnight, and that the child will be born a warrior fully armed.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7677-7768 confidence: medium

Arianrod is brought in; Math bends his wand and has her step over it; a yellow-haired boy appears, and Gwydion hides a second small form in a scarf and chest.

Math tests Arianrod by having her step over a bent magic wand, after which a yellow-haired boy appears and a second small form is seen and hidden.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7677-7768 confidence: medium

Arianrod is brought in and made to step over Math's bent magic wand; a yellow-haired boy appears, followed by a small form that Gwydion hides in a velvet scarf inside a chest.

Arianrod is tested by stepping over Math's bent wand, after which a yellow-haired boy and then a small form appear.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 confidence: high

Gwion Bach flees as hare, fish, bird, and grain; Caridwen pursues as greyhound, otter-bitch, hawk, and high-crested black hen.

Caridwen swallows Gwion Bach as a grain, bears him for nine months, and delivers him as a beautiful child.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 confidence: medium

Caridwen chases Gwion Bach through transformations: hare and greyhound, fish and otter, bird and hawk, grain and black hen; she swallows him, bears him nine months, spares the beautiful child, wraps him in a leathern bag, and casts him into the sea.

Caridwen swallows Gwion Bach as a grain, bears him for nine months, and gives birth to a beautiful child whom she cannot kill.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9042-9221 confidence: medium

Taliesin says he was nine months in the womb of the hag Caridwen, was originally little Gwion, and has become Taliesin.

The speaker says he spent nine months in Caridwen's womb, was originally little Gwion, and is now Taliesin; the court also marvels at the extraordinary song of a very young boy.
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mesopotamian

An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 1156-1248 confidence: high

“Aruru washed her hands, broke off clay, threw it on the field ... created Enkidu, the hero, a lofty offspring of the host of Ninib.”

Aruru forms Enkidu by breaking off clay, throwing it on a field, and creating him.
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An Old Babylonian Version of the Gilgamesh Epic YALE TABLET. / TRANSLITERATION. / TRANSLATION. / NOTES; lines 4731-4891 confidence: medium

The notes recall that Enkidu is “born in the field” and discuss creation by Aruru’s heart or will alongside creation by molding out of clay.

The passage states that Enkidu is spoken of as born in the field and discusses creation by divine will and molding out of clay.
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Assyrian and Babylonian Literature: Selected Translations ADAPA AND THE SOUTH-WIND 317 / THE STORY OF ETANA / THE STORY OF ETANA 319 / THE STORY OF ETANA 321; lines 20191-20290 confidence: medium

Etana is described as having a wife who could not give birth to a son; he says the seer-priests have completed his offerings and sacrifices and asks Shamash for revelation, the Plant of Birth, and a son.

Etana seeks the Plant of Birth in order to obtain a son, asks Shamash for revelation, and is directed to the eagle by way of the mountain road.
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Assyrian and Babylonian Literature: Selected Translations II. ON A BRICK FROM NEBBI YUNUS / III. ON A BRICK FROM NEBBI YUNUS / IV. ON AN ALABASTER VASE FROM KOUYUNJIK / ANNALS OF ASHURBANIPAL; lines 8393-8405 confidence: medium

Ashur and Sin, lord of the moon's disk, are said to have named Ashurbanipal for kingship in the distant past and formed him in his mother's womb for lordship over Assyria.

Ashurbanipal is said to have been formed in his mother's womb by deities for lordship over Assyria.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF NABOPOLASSAR / THE EAST INDIA HOUSE INSCRIPTION / OF NEBUCHADREZZAR II, KING / EAST INDIA HOUSE INSCRIPTION 135; lines 10291-10393 confidence: medium

The speaker says Marduk created him, formed his embryo in the womb, and that from birth he sought shrines, followed the god's path, loved divine worship, and reverenced Marduk and Nabu.

The speaker says Marduk created him, formed his embryo in the womb, and fashioned his life.
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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 THE SIXTH TABLET / THE SIXTH TABLET / THE SEVENTH TABLET / THE 8EVENTH TABLET; lines 3692-3880 confidence: medium

The same account lists later generations: Lache and Lachos; Kissare and Assoros; Anos, Illinos, and Aos; and Belos, born from Aos and Dauke and called the Demiurge.

The account lists successive divine generations and concludes with Belos, born from Aos and Dauke, called the Demiurge.
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romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1000-1127 confidence: high

Anna promises bread that keeps a husband young and brave; Stana promises a shirt for fighting dragons and passing through water or fire unharmed; Laptitza promises twin boys with golden hair and a golden star on their foreheads.

Laptitza promises twin boys with golden hair and a golden star on their foreheads, and the empire awaits the unprecedented fulfillment.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1129-1255 confidence: high

At dawn on the third day, while the emperor is near the palace gate, the Lord's gift descends and Laptitza bears two identical twin princes with golden hair and a golden star on each forehead.

The passage calls the birth the Lord's gift and describes two identical twin princes with golden hair and golden stars on their foreheads.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2784-2898 confidence: medium

A very old man and wife are childless; the wife is likened to the Friday-goddess/Venus; the couple grieves and tries religious and magical remedies through churches, priests, witches, magicians, and enchanters, without success.

The couple has never had a child, grieves over the empty home, and the old man sets out to find a child and heir.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2784-2898 confidence: medium

The hermit stands like stone by an old psalm-book; a yellow wax candle burns with red flame and blue smoke; the old man greets him as holy father; the hermit prays, signals with a crutch, and asks what brought him to the cave.

The hermit, addressed as a holy father and found in a cave, blesses an apple and gives divided halves for the old man and wife to eat.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2900-3002 confidence: high

In the forest and meadows, the old man is overcome by thirst, finds no water, and eats the apple-half intended for his wife.

The old man eats the apple-half intended for his wife, sleeps, and finds a little child beside him when he wakes; the angel then baptizes and names her.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3508-3695 confidence: high

A new tale begins with an emperor and empress who are childless and seek help from wizards, witches, old women, and astrologers, but their skill proves vain.

The childless emperor and empress seek help without success; after almsgiving, prayer, and fasting, the Lord promises the empress a child whose like cannot be found on earth.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3508-3695 confidence: medium

After the royal pair devote themselves to almsgiving, praying, and fasting, the empress dreams that the Lord has heard her prayers, will give her a child unlike any on earth, and instructs the emperor to catch a fish at the brook for her to prepare and eat.

The dream instructs the emperor to catch a fish from the brook and the empress to prepare and eat it as part of the promised child episode.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3508-3695 confidence: high

After the royal pair devote themselves to almsgiving, praying, and fasting, the empress dreams that the Lord has heard her prayers, will give her a child unlike any on earth, and instructs the emperor to catch a fish at the brook for her to prepare and eat.

The Lord appears in the empress’s dream, says her prayers have been heard, promises a child, and gives specific instructions.
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native american california

Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 504-634 confidence: high

A sacred myth group associates earth with sky and sun; the earth maiden becomes mother when looked at by the sun, bears a great hero, and the hero gives gifts that sustain life and is identified with warm light above the earth.

The passage describes the earth maiden becoming mother when looked at by the sun and giving birth to a great hero.
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Creation Myths of Primitive America OLELBIS / MEM LOIMIS / NORWAN / TULCHUHERRIS; lines 20668-20789 confidence: medium

Nomhawena is now an earthworm; Pom Pokaila can mean old woman of the earth or old woman Earth; Earth is Tulchuherris's mother, and Nomhawena served as midwife.

Tulchuherris's mother is Earth, Nomhawena serves as midwife, and the note identifies Tulchuherris in the fog as lightning or electricity.
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Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 11550-11713 confidence: medium

Sedit lives in the new house with fire, pipe, and tobacco, asks how Kele got sons and daughters, and receives instruction for daughters; after he follows it, two girls appear, sweat, swim, and receive combs, mink-skins, food, red baskets, and instructions to dig and cook roots.

After Kele teaches Sedit how daughters were obtained, Sedit repeats the procedure and two girls appear without ordinary birth being described.
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Creation Myths of Primitive America PERSONAGES / THE HAKAS AND THE TENNAS / THE HAKAS AND THE TENNAS / PERSONAGES; lines 12952-13105 confidence: medium

Tsawandi says that a child, a little boy, will rise from the spittle he has left near the head of the bed and will come up from the ground.

Tsawandi says that a little boy will rise from the spittle he left near the head of the bed and come up from the ground.
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Creation Myths of Primitive America PERSONAGES / THE HAKAS AND THE TENNAS / THE HAKAS AND THE TENNAS / PERSONAGES; lines 13402-13537 confidence: high

Tsuwalkai Marimi digs roots, finds a baby below the roots with a shitpayu stem growing from the child's navel, twists off the stalk, and wraps the baby in her buckskin skirt.

Tsuwalkai Marimi finds a baby beneath roots with a shitpayu stalk growing from his navel, and the child later grows quickly.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 6035-6170 confidence: high

The old woman thrusts her stick deeply into the ground and hears a cry like a little child's far down in the earth; she decides to dig it out.

A childlike cry comes from deep underground; the old woman digs out a little boy from beneath the central earth, after which thunderlike signs are heard and the boy grows rapidly.
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Creation Myths of Primitive America THE WINTUS / OLELBIS / MEM LOIMIS / NORWAN; lines 20383-20497 confidence: high

The extended Algonkin myth describes an earth maiden becoming a mother through being looked at by the sun; she gives birth to Wakos ikwe, the fox woman, who becomes mother of a great hero and food-giver.

The Algonkin myth summarized here has an earth maiden becoming a mother through the sun's gaze and producing a lineage that leads to the food-giving hero.
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native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa MEMOIR 71 / CONTENTS. / CHAPTER I. / CHAPTER II.; lines 186-336 confidence: medium

The contents list 'Nenebuc, the transformer' and an episode on the magic birth of Nenebuc and his four brothers.

A title refers to the magic birth of Nenebuc and his four brothers.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1565-1669 confidence: high

A twelve-year-old daughter is secluded at puberty over a hill for twelve days without food or drink in order to dream; she dreams of the sun and is warned not to look at the sun or she will have to live with it. A note identifies the custom as puberty seclusion.

The girl dreams of the sun, becomes pregnant after looking at it according to the note, leaves to live with the sun, and Nenebuc is called the child of the sun.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1565-1669 confidence: medium

In March the girl breaks ice at a water hole, looks into the water while the sun is shining, and looks at the sun. Her father says she must live with the sun. She says he will see his grandchildren and instructs him to put an overturned wooden dish before the fire for four days and nights and look under it each morning.

The old man leaves a wooden dish upside down before the fire and finds Nenebuc and four brothers under it on successive mornings.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES 76 / WAR CUSTOMS 78 / MORTUARY CUSTOMS 80 / SOME NOTES ON FOLKLORE 81; lines 252-302 confidence: medium

The contents list “The Virgin Birth,” “The Beaver Wife,” and, after intervening digitization/page text, “The Burning of the World.”

A folklore entry is titled “The Virgin Birth.”
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20360-20450 confidence: medium

The daughter is instructed to face west while digging potatoes; after she becomes pregnant, the passage says that "the breath of the West Wind had entered her person, causing conception."

The passage explicitly says the daughter conceived because the breath of the West Wind entered her person.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17915-18013 confidence: high

The pregnant woman hears unborn twins speak; one is born naturally, while the other exits through the armpit, killing her, and has a rough flint-shaped head.

The twins converse inside the mother’s body about how to be born, and their births differ in manner and consequence.
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Seneca Fiction, Legends, and Myths K0TE8 797 / K0TB8 799 / NOTES 807 / KOTBB . 809; lines 46929-47012 confidence: high

Thunder is glossed as Thunder or Thunder Man-Being; a note describes anthropic parthenogenesis in which air, wind, or breath is source of life; Wind and Winter Man-Beings are named.

The note describes an early form of anthropic parthenogenesis and states that air, wind, or breath is the source of life.
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zuni

Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10519-10623 confidence: medium

Before men were born to the light, the Sun made love to the Waters of the World, and two wonderful boys were hatched from a foam-cup on the Great Ocean.

The two boys are hatched from a foam-cup on the face of the Great Ocean after the Sun made love to the Waters of the World.
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Zuni Folk Tales HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER; lines 4146-4244 confidence: high

Because she expects disbelief about becoming a mother while devoted to sacred things, the maiden decides to put the child away; after the baby boy is born at night, she wraps him in soft cotton-wool and lays him near a refuse heap by the little stream below Háwikuh.

The foster-child is explicitly remembered as the offspring of the Sun-father, born to the sacredly devoted maiden.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12638-12749 confidence: medium

The elder's arrow pierces the girl's back and heart; the younger's arrow strikes her back. The Eagle cries out, releases her, and she falls through the air toward the town and mountain.

Twin infants are born immediately after the maiden is struck by arrows and falls to the ground, then survive hidden under debris.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12869-12954 confidence: medium

The Sun tells the boys they are his children and their father; he describes the Home of the Eagles, a secluded maiden there, his midday visits in sunlight, and a great Eagle watching her.

The Sun says he visited the secluded maiden in his sunlight, and the boys are later identified as the children of the Sun and the maiden.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12956-13078 confidence: medium

The Badgers await the boys and do not recognize them until the boys show bark moccasins and corn-cakes. The boys say the Sun-father dressed them, their mother lived at the Home of the Eagles, the Twain killed her during escape on an Eagle, she fell into the Cañon of the Coyote, and the Badgers reared them.

The boys say they were born when their mother fell into the Cañon of the Coyote after being killed while escaping.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13329-13449 confidence: medium

The voice from the jar asks that all windows and doors be closed and raw cotton brought; at night the young man appears again, more handsome than before, and marries the girl.

After the marriage to the divine Sun-father’s child, the daughter gives birth to two boys who grow larger, wiser, and stronger.
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Zuni Folk Tales THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME; lines 2168-2280 confidence: high

A God of the Rain descends through the maiden’s skylight in raindrops and on a ladder of water when dew falls, woos and marries her unseen, and she gives birth to a boy.

The boy is born from the maiden’s union with a Rain God and is described as a child of the gods who develops unusually quickly and possesses unusual strength and intelligence.
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armenian

Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4246-4349 confidence: high

Astghik is assigned Vahagn as husband; Vahagn is deified for valor and credited with miraculous birth from the fires of heaven and earth and the crimson sea at dawn.

Vahagn's birth is explicitly called miraculous and involves heavenly fire, earthly fire, and the crimson sea at dawn.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4568-4670 confidence: medium

The dreamer sees an unknown country near a very high ice-covered mountain, seemingly in Armenia; a veiled woman in purple sits on the summit and gives birth to three heroes.

A veiled woman on an ice-covered mountain gives birth to three heroes of equal stature in a royal dream.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4672-4780 confidence: high

An old song describes Vahagn’s birth; the passage interprets it as sunrise over the sea, with light struggling against darkness, heaven, earth, and sea in travail, and a crimson reed as the red dawn gleam.

Vahagn’s birth-song is interpreted as sunrise over the sea, with heaven, earth, and sea in travail, and the song says the child springs from flame with fiery hair and beard.
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Armenian Legends and Poems VAHAGN, KING OF ARMENIA / MOSES OF KHORENE / HUNTSMAN, THAT ON THE HILLS ABOVE / LIBERTY; lines 663-718 confidence: medium

“When the God of Liberty / Formed of earth this mortal frame, / Breathed the breath of life in me, / And a spirit I became”

The speaker’s body is formed from earth by the God of Liberty and animated by breath of life.
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Armenian Legends and Poems YESTERNIGHT I WALKED ABROAD / ANONYMOUS / VAHAGN, KING OF ARMENIA / MOSES OF KHORENE; lines 596-624 confidence: high

The passage is headed 'Vahagn, King of Armenia' and introduces legends concerning the birth of this king.

The legend concerns the birth of a king; a child springs from flame after cosmic elements and a reed are in travail, and the child has fiery and solar features.
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Armenian Legends and Poems YESTERNIGHT I WALKED ABROAD / ANONYMOUS / VAHAGN, KING OF ARMENIA / MOSES OF KHORENE; lines 596-624 confidence: high

Heaven, earth, crimson waters, and a crimson reed are in travail; smoke and flame issue from the reed; the young child springs from the flame and has hair of fire, a beard of flame, and eyes that are suns.

Heaven, earth, waters, and a reed are all described as being in travail before the child's emergence.
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guiana amerindian

An Inquiry into the Animism and Folk-Lore of the Guiana Indians BOTH) THE SPIBITS OF THE SKY. 257 / BOTH) OMENS, CHABMS, TALISMANS 273 / OMENS, CHABMS, TALISMANS / OMENS, CHABMS, TALISMANS; lines 11328-11415 confidence: medium

The passage states that sexual relations need not be connected with producing children; women may cohabit with Water Spirits and may get babies by eating plant or animal binas, with the child already existing and passing into the mother's body.

The passage states that women can obtain babies through binas, that the child already exists and passes into the mother, and that babies may arrive from water or bush as gifts or through spirit instigation.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL / THE SPIRITS OF THE WATER; lines 7426-7487 confidence: medium

Some Arawaks believe an Oriyu can introduce a full-term fetus into a willing woman's womb, described as a water-baby.

Some Arawaks are said to believe an Oriyu can introduce a full-term fetus into a willing woman's womb, producing a 'water-baby.'
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1606-1686 confidence: high

A woman pregnant by the Sun with twin children Pia and Makunaima is addressed by unborn Pia, travels westward to meet their father, picks flowers, stumbles, blames the unborn children, loses their guidance, and reaches Tiger's mother's house.

In the Carib version the twins are children of the Sun, one speaks before birth, and after being extracted from the killed mother they grow to man's size in about a month.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1930-2028 confidence: medium

Louquo is described as the first man and a Carib; he descended from the sky, lived long on earth, made it, and produced the first men from a nostril and thigh incision.

Louquo produces the first men from a large nostril and from an incision in his thighs.
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The Central Caribs MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X / LANGUAGE / TEXTS; lines 4681-4889 confidence: high

“Jesus Christ his only Son our Lord, Who was conceived by the Holy Ghost, Born of the Virgin Mary.”

The creed says Jesus was conceived by the Holy Ghost and born of the Virgin Mary.
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The Central Caribs MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X / LANGUAGE / TEXTS; lines 5145-5398 confidence: medium

The hymn acknowledges Father, Son, and Holy Ghost; calls Christ King of Glory and everlasting Son; states that he took the Virgin’s womb, overcame death, opened the Kingdom of Heaven, and sits at God’s right hand.

The passage says Christ did not abhor the Virgin’s womb when he took on the work of delivering humanity.
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japanese

Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1413-1523 confidence: medium

Kotei, one of three Chinese emperors of the mythological age and son of Yuhi, is named as the inventor; before his birth his mother has a vision of his greatness and sees the North Star emit vivid flashes.

Before Kotei's birth, his mother has a vision foretelling that her son will be a great man, and the North Star emits vivid flashes.
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Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1413-1523 confidence: medium

Kotei is introduced as a mythological Chinese emperor, son of Yuhi; before his birth his mother has a vision of his future greatness and sees lightning flash from the North Star.

Kotei’s mother has a vision foretelling his greatness and sees lightning from the North Star shortly before his birth.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6236-6369 confidence: high

The child says he is not a demon or fairy, that Heaven heard the couple's cry for a child and sent him; the couple rejoice and name him Momotaro, Son of a Peach.

The child states that Heaven heard the old couple's sorrow over having no child and sent him to be the son of their old age.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6236-6369 confidence: medium

“Don’t be afraid. I am no demon or fairy... Heaven has had compassion on you... Your cry has been heard and I am sent to be the son of your old age!”

The child says Heaven has compassion on the old couple, has heard their lament at having no child, and sent him to be their son.
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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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Kwaidan: Stories and Studies of Strange Things KWAIDAN / OSHIDORI / THE STORY OF O-TEI / UBAZAKURA; lines 762-815 confidence: medium

Tokubei is a wealthy village headman in Asamimura; he and his wife are childless and pray to Fudō Myō Ō at Saihōji temple.

Tokubei and his wife pray to Fudō Myō Ō because they are childless, and the next paragraph says their prayers are heard and a daughter is born.
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jewish christian

Genesis Chapter 14 / Chapter 15 / Footnotes / Chapter 16; lines 914-950 confidence: medium

Yahweh’s angel promises to greatly multiply Hagar’s offspring so that they cannot be counted for multitude.

The angel announces that Hagar will bear a son, gives the name Ishmael, explains the name by Yahweh’s hearing of her affliction, and describes the child’s future.
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Genesis Chapter 19 / Footnotes / Chapter 20 / Chapter 21; lines 1208-1276 confidence: high

Yahweh visits Sarah as spoken; Sarah conceives and bears Abraham a son in his old age at the set time God had spoken; Abraham names him Isaac.

The passage states that Yahweh acted as spoken, Sarah conceived and bore Abraham a son in his old age at the set time God had spoken, and Sarah remarks that she bore a son and would nurse children in old age.
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Genesis Chapter 27 / Chapter 28 / Chapter 29 / Chapter 30; lines 1890-1976 confidence: medium

Rachel bears Jacob no children, envies her sister, asks Jacob for children, and Jacob says God has withheld the fruit of the womb.

God is described as withholding the fruit of the womb, hearing or listening, remembering Rachel, opening her womb, and enabling births that are named in relation to divine action.
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Genesis Footnotes / Chapter 16 / Footnotes / Chapter 17; lines 952-1010 confidence: medium

God renames Sarai as Sarah, blesses her, promises a son by her, and says she will be a mother of nations and kings.

Sarah is promised a son though Abraham laughs and questions whether a child can be born to a man of one hundred and to Sarah at ninety.
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Genesis Footnotes / Chapter 17 / Footnotes / Chapter 18; lines 1012-1082 confidence: high

The visitors ask about Sarah; a son is promised for the next year; Abraham and Sarah are old and Sarah is past childbearing; Sarah laughs, denies laughing from fear, and Yahweh repeats the promise.

Sarah is past childbearing, yet a son is promised for the next year, and Yahweh asks whether anything is too hard for Yahweh.
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Genesis Footnotes / Chapter 27 / Chapter 28 / Chapter 29; lines 1818-1888 confidence: medium

Yahweh sees Leah is hated and opens her womb, while Rachel is barren; Leah bears Reuben, Simeon, Levi, and Judah and gives naming explanations connected with Yahweh seeing, hearing, joining, and praise.

Yahweh sees Leah is hated, opens her womb, and Leah bears four named sons while Rachel is barren.
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nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1120-1303 confidence: high

The hymn and gloss say that in whatever house there is a lying-in, Ayopechcatl takes charge of the child, including where it is weeping in the house.

The Ayopechcatl hymn states that wherever there is a lying-in, Ayopechcatl takes charge of the child.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1305-1465 confidence: high

The hymn says, 'you new comer, come along and cry out' and 'you little jewel, cry out.'

Ayopechcatl is identified as goddess of child-bed and the neonatus, and the hymn addresses a newcomer or little jewel commanded to cry out.
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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: high

Cinteotl says he was born in Paradise, comes from the place of flowers, and is the only flower, new and glorious; the note identifies Centeotl as god of maize and fertility.

Cinteotl is described as born in Paradise and the place of flowers, and also born from water and the home of fishes as a mortal youth and new glorious god.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 468-617 confidence: medium

Huitznahuac is named as temple edifices; Huitznahua are defined as southern magicians or thorn-diviners and enemies of Huitzilopochtli, destroyed at his birth.

The notes state that Huitzilopochtli destroyed the Huitznahua as soon as he was born.
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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

"Chimalipan was a virgin when she brought forth the adviser of battles."

The hymn says Chimalipan was a virgin when she gave birth to the adviser of battles, and the notes identify the child with Huitzilopochtli and cite divine impregnation in another myth.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY. / INDEX.; lines 2541-2816 confidence: low

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 lists a virgin-mother, childbirth and parturition goddesses, Cinteotl's birthplace, and the mother of Huitzilopochtli.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa CUSTOMS AT BIRTH / CUSTOMS AT BIRTH 149 / THE CEREMONY OF THE SECOND BIRTH / THE SECOND BIRTH 153; lines 11601-11667 confidence: medium

In the second birth ceremony, a child old enough to mind goats sits before the mother while a goat is killed; an old woman ties the goat string behind the mother, cuts it in front of the child, folds it in grass, and places it outside the hut.

The passage explicitly names the rite as a second birth and reports a boy saying he has not yet been born again; the child is stripped, washed, and ritually processed through a multi-day sequence.
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With a Prehistoric People: The Akikuyu of British East Africa INHERITANCE 145 / SOCIAL CUSTOMS AND CEREMONIES / CUSTOMS AT BIRTH / CUSTOMS AT BIRTH 149; lines 11435-11512 confidence: medium

If the child does not take the mother's milk satisfactorily, a sheep is killed at once rather than waiting for the purification feast.

A sheep is killed when the infant will not take milk, and another sheep is killed and its stomach contents used when a child touches the ground at birth.
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With a Prehistoric People: The Akikuyu of British East Africa SOCIAL CUSTOMS AND CEREMONIES / CUSTOMS AT BIRTH / CUSTOMS AT BIRTH 149 / THE CEREMONY OF THE SECOND BIRTH; lines 11515-11598 confidence: medium

The passage is headed as the ceremony of the second birth and gives glosses equivalent to being born again and being born of a goat.

The rite is explicitly called a symbolical second birth and being born again, and the described performance imitates labor, cutting of gut, newborn cry, washing, and post-birth sleeping in the mother’s hut.
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With a Prehistoric People: The Akikuyu of British East Africa SOCIAL CUSTOMS AND CEREMONIES / CUSTOMS AT BIRTH / CUSTOMS AT BIRTH 149 / THE CEREMONY OF THE SECOND BIRTH; lines 11515-11598 confidence: high

The sheep’s gut is passed round the woman and brought in front of the boy; the woman groans as in labor, another woman cuts the gut, the boy imitates a newborn cry, the women applaud, and the assistant and mother wash him.

The narrator says several elements also occur at a real birth, and the detailed account includes labor groans, newborn crying, washing, maternal co-sleeping, and hut sweeping.
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With a Prehistoric People: The Akikuyu of British East Africa U'-MU . / U'-TA . / INDEX / INDEX; lines 22732-22916 confidence: medium

Birth entries include a ceremony of second birth, birth customs, a feast at birth, sex ratio at birth, and a ceremony acknowledging a child's nationality.

Birth entries include a ceremony of second birth and a ceremony acknowledging a child's nationality; a charm is listed to ensure the child takes the mother's milk.
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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 COMPOSED BY VAIPO FOR RAOA'S FETE, CIRCA 1815. / OR GOD. / A HUMAN PRIESTHOOD NEEDED. / DEDICATION OF INFANTS.; lines 2296-2363 confidence: high

A giant taro leaf is made into a water-filled container for the child; the cord is secured with tapa and divided lengthwise with a bamboo knife.

The rite places the infant in water, severs and washes the navel cord, and declares the child’s god and tribal affiliation.
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Myths and Songs from the South Pacific MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION.; lines 1088-1357 confidence: high

Tangaroa should have been born first but yielded precedence to Rongo; one account has him fly out as the core of a boil on Papa’s arm, and another has him come up through Papa’s head at the crown.

Tangaroa is born either from a boil on Papa’s arm or through Papa’s head at the crown.
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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: medium

Vatea or Avatea, Bright Noon, is Vari's self-made, not born, son; one eye is the sun, the ocean is his, and his children are great gods who direct the universe and receive worship.

The passage says Vari makes a child from a bit of her own body, while also saying Vatea is self-made and not born.
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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

Vari-ma-te-takere wants progeny, plucks a piece from her right side, and it becomes Avatea or Vatea, the first man.

Vari-ma-te-takere creates Avatea/Vatea by removing a piece of her right side, which becomes the first man.
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sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 2732-2849 confidence: medium

Talwandi is described as southwest of Lahore, on district borders, deep in a lonely forest, surrounded by vegetation and wildlife.

The passage identifies Guru Nanak as founder of the Sikh religion and locates his birth in the forest retreat of Talwandi.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 2851-2869 confidence: medium

"The house in which Nanak was born lay a little distant from the fort." Rai Bular and his family probably inhabited the ancient tumulus while tenants lived in Talwandi.

The passage emphasizes Nanak's birth site, the town name preserving his memory, and the erection of a temple on the spot where the Guru was born.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER VII / GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I; lines 3542-3689 confidence: high

Guru Nanak is identified as founder of the Sikh religion, born in 1469; his father is Kalu, an accountant in Talwandi, and his mother is Tripta.

The passage gives a detailed birth account, reports an extraordinary birth-voice, and has an astrologer worship the infant and foretell his destiny.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME IV / VOLUME V / VOLUME VI / CHAPTER I; lines 1309-1456 confidence: medium

The passage says new religions are often said to arise during political or social depression, when people seek superhuman guidance and consolation.

The passage says that in the darkest hour a prophet may be born to console the burdened, and gives the Messiah’s birth under Herod as an example.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXVII / THE JAPJI 2II / XXVHI 2 / THE JAPJI; lines 15032-15098 confidence: high

“One Maya in union with God gave birth to three acceptable children.”

Maya in union with God gives birth to three children, who perform creation, provision, and destruction.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER VIII. / MEASUREMENTS OF TIME. / CHAPTER IX. / CEREMONIES AT BIRTH, MARRIAGE, AND DEATH.; lines 5399-5530 confidence: medium

A priestess takes charge of the laboring woman and child; after birth a babalawo identifies what ancestral soul has been reborn in the infant and instructs the parents that the child must follow the ancestor's manner of life.

The passage states that the babalawo identifies what ancestral soul has been reborn in the newborn and that the child must live according to that ancestor's manner of life.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / CHAPTER III. / CHAPTER IV. / REMARKS ON THE FOREGOING.; lines 3110-3217 confidence: medium

"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. OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L / CHAPTER II.; lines 1411-1545 confidence: high

One myth says Obatala made the first man and woman from clay; all agree he forms the child in the womb; women desiring motherhood pray to him; albinoism and congenital deformities are regarded as his handiwork, punishment, or reminder of power.

One myth credits Obatala with making the first man and woman out of clay, and the passage says he forms children in the womb and receives prayers for motherhood.
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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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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 2038-2144 confidence: medium

Ifa is described as god of divination and Palm Nuts, linked to sixteen palm-nuts, fecundity, births, women’s prayers for fruitfulness, offerings before marriage, and a distinction from Obatala’s womb-forming role.

Ifa causes women to become pregnant, presides at births, and receives offerings before marriage, while Obatala forms the child in the womb.
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ainu

Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1629-1717 confidence: medium

In spring, the chieftainess explains that women there grow teeth in their vaginas when grass sprouts, conceive by the east wind, kill male children when mature, and must now send the men home.

The women say the east wind is their husband and that they conceive children by turning toward it.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

A beautiful unmarried woman becomes pregnant although the man chosen as her husband has not lain with her; people suspect another man, and the intended husband is angry.

The woman becomes pregnant without a human husband; a dream explains that the sun's light through the roof was the means by which a god gave her a child.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

The woman learns that sunlight through the roof opening caused conception; in a dream a god says he gave her a child because he loves her, that she will become his wife after death, and that their son will have many children.

The woman conceives when sunlight shines on her while she sleeps, and a god states that he gave her the child.
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Aino Folk-Tales I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES. / V.--SCRAPS OF FOLK-LORE.; lines 2201-2329 confidence: medium

Birth customs include preparing clothes, washing the newborn, setting up divine symbols, thanking the gods, female attendance and midwives, variable naming time, circumstance-based names, and avoidance of giving a parent's name.

The birth account includes preparation, washing, divine symbols, thanks to gods, female attendance, midwives, and avoidance of giving the parent's name.
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andamanese

The Andaman Islanders: A Study in Social Anthropology CHAPTER I / THE SOCIAL ORGANISATION / CHAPTER II / CEREMONIAL CUSTOMS; lines 3425-3530 confidence: medium

A childless married man who wants a child wears a čiba, a bark sling used for carrying children, around his shoulders while sitting in camp.

Childless persons seeking children use specific acts: a man wears a child-carrying sling, and a woman may eat a small frog.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER I / THE SOCIAL ORGANISATION / CHAPTER II / CEREMONIAL CUSTOMS; lines 3425-3530 confidence: medium

At Tonmuket in North Andaman, women seeking pregnancy may stand at low tide on reef stones said in legend to have once been little children; a baby soul is believed to enter the woman’s body and become incarnate.

At Tonmuket, stones on a reef are said to have once been little children, and women stand on them so a baby soul may enter the body and become incarnate.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7205-7292 confidence: medium

The Aka-Bo legend names J̌utpu as the first man, born from a large bamboo joint like a bird in an egg; he grows, makes huts and weapons, and scarifies himself with quartz.

J̌utpu, named as the first man, is born within a bamboo joint that splits open, with the passage comparing the enclosure to a bird’s egg.
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The Andaman Islanders: A Study in Social Anthropology CONCLUSION. / APPENDIX B / THE SPELLING OF ANDAMANESE WORDS / NOTES; lines 14954-15115 confidence: medium

Giant bamboo is not native to the Andamans but drifts ashore from Burma; the author says the first man’s birth-bamboo may have been such a drifted piece, but he did not ask.

The note explicitly refers to bamboo from which the first man was born.
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biblical

The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4141-4265 confidence: medium

A barren/desolate woman is told to sing because her children exceed those of the married wife; she is told to enlarge her tent, and her seed will spread, inherit Gentiles, and inhabit desolate cities.

The barren/desolate woman who did not bear is told that her children are numerous and that her dwelling must expand for spreading seed.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 5018-5138 confidence: high

Before travail and pain, a female figure brings forth a man child; Zion brings forth children, a nation is born at once, and the LORD speaks of causing birth and the womb.

Zion brings forth before travail; a man child, children, and a nation born at once are mentioned, with the LORD speaking of causing birth and the womb.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 591-719 confidence: high

The house of David is addressed; the Lord gives the sign that a virgin will conceive, bear a son named Immanuel, and the child's diet and discernment mark a time before two kings' land is forsaken.

A virgin conceives and bears a named son as a sign given by the Lord.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 824-948 confidence: high

A great wonder appears in heaven: a woman clothed with the sun, the moon under her feet, crowned with twelve stars, crying out in childbirth pain.

A celestial woman labors and gives birth while a dragon waits to devour the child; the child is destined to rule all nations.
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jewish pseudepigrapha

The Book of Enoch THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.) / THE CONCLUDING SECTION OF THE BOOK. (XCII-CV.) / FRAGMENT OF THE BOOK OF NOAH. (CVI-CVII.); lines 5208-5276 confidence: high

Methuselah arranges a wife for Lamech; she bears a son whose body is white and red, with white hair and beautiful eyes; the child lights the house like the sun and addresses the Lord from the midwife’s hands.

The newborn has extraordinary coloration and sunlike eyes, illuminates the house, speaks or blesses immediately, and causes anxiety about nonhuman origin.
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The Book of Jubilees, or, The Little Genesis CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III / CHAPTERS XV. 32-XVI. 3 113; lines 13720-13864 confidence: medium

On the new moon of the fourth month, the speakers appear to Abraham at the oak of Mamre, talk with him, and announce that Sarah will bear him a son.

Angelic speakers announce that Sarah will bear a son, and Isaac’s name is said to be ordained and written in the heavenly tables.
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The Book of Jubilees, or, The Little Genesis CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III / CHAPTERS XV. 32-XVI. 3 113 / CHAPTER XVI. 4-18 11S; lines 13867-14037 confidence: medium

The Lord visits Sarah as spoken; she conceives and bears Isaac in the third month, mid-month, on the festival of first-fruits of the harvest.

Isaac's birth follows the Lord's visitation of Sarah and occurs at the stated time on the first-fruits harvest festival.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXVII. 7-24 167 / CHAPTERS XXVII. 25-XXVIII. 8 169 / CHAPTER XXVIII. 9-11 / CHAPTER XXVIII. 12-24 173; lines 18378-18506 confidence: medium

"the Lord was gracious to Rachel, and opened her womb"; Rachel conceives and bears Joseph.

Rachel bears Joseph only after the Lord is said to be gracious to her and to open her womb.
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native american great lakes

Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4327-4419 confidence: high

Eldest sons are nicknamed Mudje'kiwis in honor of the thunderers; thunderers often come to earth and are born as men, and Mudje'kiwis is also identified by some informants with the real name Wickano.

Thunderers can come down to earth, enter women, be born as men, and later be recognized by signs and healing power.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4536-4628 confidence: high

An invisible bird enters a woman's womb and causes pregnancy; the boy later reveals supernatural origin by avoiding ordinary play, gazing at the western sky, and prophesying rain because of knowledge from above.

A bird invisibly enters a woman's womb, causing pregnancy; the boy later shows supernatural signs and connection with the sky.
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Social Life and Ceremonial Bundles of the Menomini Indians MARRIAGE CUSTOMS. / TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS.; lines 2255-2357 confidence: medium

Parents choose names, but some children are said to be protected by Powers Above or Below or to be manitous in human shape, including thunder boys and girls personifying sacred sisters; such children already have heavenly names.

Some babies are described as manitous in human shape, thunder boys, or girls personifying sacred sisters, and as already having names in a heavenly abode.
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Social Life and Ceremonial Bundles of the Menomini Indians MARRIAGE CUSTOMS. / TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS.; lines 2359-2440 confidence: high

A sister may long for earth, drop down, and enter a woman; the child born to the earthly couple differs from others, with possible signs including unusual crying, silent sadness, weather prophecy, and later self-identification.

A sky sister may drop down and enter a woman; the resulting girl child shows unusual behavior, weather prophecy, and eventual self-identification.
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taoist

The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, II1. INTRODUCTION. 19 / CH. III. INTRODUCTION. 27 / CH. TH. INTRODUCTION. I / COAPTER IV.; lines 2582-2717 confidence: medium

A footnote says later legends claimed Lao-3ze’s mother carried him for seventy-two or eighty-one years and that he was born with the white hair of an old man.

The footnote reports later legends of a seventy-two- or eighty-one-year gestation and a newborn with the white hair of an old man.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) 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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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XXXI. / Book XXXII. / Book XXXIII. / APPENDIX VII.; lines 13112-13204 confidence: high

Master Lao is conceived under a star, associated with the plum tree under which he was born, accompanied by musical sounds, kept powers concealed in the womb for more than seventy years, and was born with white hair as 'The Old Boy.'

Master Lao’s origin includes conception under a star, birth under a tree, more than seventy years in the womb, white hair at birth, and bodily signs.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XXXIII. / APPENDIX VII. / APP. VII. THE STONE TABLET TO LAO-SZE. 315 / APP. VII. THE STONE TABLET TO LA0-3ZE. 317; lines 13306-13416 confidence: medium

The True Man gets his birth as a star shines beneath the Bear; dragon gifts grace him, his hair is like stork plumage, and he is compared to sun, moon, heaven, and earth.

The True Man is born as a star shines beneath the Bear and is adorned with dragon gifts and extraordinary hair.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3402-3535 confidence: high

In the Mandaya limokon account, talking doves precede humans; one lays two eggs along the Mayo River, which become a man and a woman. A river-borne hair leads the lonely man to the woman; they marry and have Mandaya children.

A talking limokon lays two eggs that hatch into a man and a woman who become ancestors of the Mandaya along the Mayo River.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1198-1325 confidence: high

Gaygayoma asks Aponitolau to prick between her last two fingers; a beautiful baby boy appears, is named Takyayen, and grows quickly.

Aponitolau pricks between Gaygayoma's last two fingers, after which a baby boy appears and grows quickly.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 427-544 confidence: high

During rice pounding, Aponibolinayen asks her mother to prick her little finger; a baby boy appears, grows rapidly when bathed, and the people plan to invite everyone to identify the husband.

A baby boy pops out of Aponibolinayen's little finger after it is pricked, and he grows rapidly when bathed.
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native american southeast

Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20718-20803 confidence: medium

The notes report a brother striking his sister with a fish to make her pregnant, and John Ax's version in which the Little People instruct a woman to use spittle and remain covered for seven days and nights before childbirth, followed by births at seven-day intervals.

Variants describe pregnancy caused by a brother striking his sister with a fish or by Little People instructing a woman in a seven-day seclusion rite using spittle.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20905-20995 confidence: high

Note on “Sprang from blood”: a child born of blood drops recurs in Cherokee, Creek, Dakota, Omaha, Blackfeet, and other tribal stories; such a child is usually wilder and more mischievous than common.

The passage explicitly identifies a concept of a child born of blood drops and notes its recurrence in several tribal traditions.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24018-24118 confidence: low

The note directs readers to parallels for an incident of a child born from blood in the notes to number 3, Kana'ti and Selu.

The passage mentions an incident of a child born from blood and refers to parallels in Kana'ti and Selu.
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samoan

Samoa, A Hundred Years Ago And Long Before CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN. / CHAPTER II. / SAMOA.; lines 469-593 confidence: high

The rocks marry the earth; the earth becomes pregnant; Salevao, god of the rocks, sees motion in the centre of the earth; Moa is born; the umbilicus is placed on a club and cut with a stone as the stated origin of a male birth custom.

Moa is born after the rocks marry the earth and motion is observed in the centre of the earth; his birth is linked to sacred restrictions and naming.
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Samoa, A Hundred Years Ago And Long Before CHAPTER V. / GODS INFERIOR, OR HOUSEHOLD GODS. / CHAPTER VI. / THE PEOPLE--INFANCY AND CHILDHOOD.; lines 2216-2299 confidence: medium

At childbirth, female relatives assist; the mother’s father or husband prays to the household god, with Moso named in the sample prayer, and promises offerings for the safety of mother and child.

A household god is asked to preserve mother and child, with an offering or redemption price promised in return.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XVII. / WARS. / CHAPTER XVIII. / THE HEAVENS, AND THE HEAVENLY BODIES.; lines 5023-5104 confidence: high

Mangamangai became pregnant by looking at the rising sun; her son Child of the Sun catches the sun with a vine noose, asks for a dowry, chooses blessings over calamities, and receives a basket of blessings.

Mangamangai becomes pregnant by looking at the rising sun, and the child is named Child of the Sun and sent to his solar father.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words I2ISGANEKWANE. / THE WISE SON OF THE KING. / IZINCANEKWANE. / TI1E WISE SON OF THE KING.; lines 18440-18543 confidence: medium

Searchers sent by her father find her. She says she has become a mother to her own boy, does not know how he entered her, was not old enough for pregnancy, and had never spoken with a man.

The mother says she never spoke with a man and was not yet of sufficient age; the king declares the boy not the child of a male and publicly accepts him as royal kin.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANTSINI. / IZOGANEKWANE. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6610-6700 confidence: high

The woman says pigeons gave the children to her: they scarified her loins, a clot came out, it was placed in a vessel, became human beings, and she nourished them while hiding them from possible crows.

The woman says pigeons scarified her loins, a clot came out, the clot was placed in a vessel, and it eventually became human beings.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMUNTU N EX YON I. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6197-6299 confidence: high

The pigeons tell her to turn her back; a pigeon cups or scarifies her on the loins and pours the clotted blood into a horn.

Children appear after clotted blood drawn from the woman is placed in a vessel and kept through a lunar waiting period.
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arthurian

The High History of the Holy Graal XVIII. / XXII. / XXIII. / XXIV.; lines 15473-15529 confidence: medium

The Lady prayed to the Lord of the New Law for sight, then dreamed of a fair Lady delivered of a Child with “great brightness of light” like the noonday sun.

After praying to the Lord of the New Law, the Lady dreams of a fair Lady delivered of a Child surrounded by brightness like the noonday sun.
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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 15532-15557 confidence: high

The speaker sees the Child born fair and gentle; a fair company like birds rejoices, and an ancient man says the Lady lost none of her maidenhood.

The Child is born to the Lady, and an ancient man states that the Lady lost none of her maidenhood for the Child.
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burmese

The Soul of a People FESTIVALS 177 / FESTIVALS 179 / FESTIVALS 183 / CHAPTER XIV; lines 6737-6851 confidence: medium

“The moon wooed the lotus in the night,” and the sweetheart is described as their child, born when the blossom opened and petals moved.

The love-song says the moon wooed the lotus, the sweetheart is their child, and she is born when the blossom opens and petals move.
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The Soul of a People LIVING BELIEFS 13 / LIVING BELIEFS 15 / CHAPTER II / HE WHO FOUND THE LIGHT 19; lines 682-748 confidence: high

The narrator says myth has gathered around the Buddha's life: portents foretold his coming, the sun and stars knew, wise men prophesied, marvels attended his birth, and miracles followed him in life and death.

The passage explicitly reports stories of portents foretelling the Buddha's coming, the sun and stars knowing, wise men prophesying, and marvels attending his birth.
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fijian

Tales from Old Fiji CAME TO FIJI 25 / TO BUILD THEIR CANOES 29 / TO BUILD THEIR CANOES 31 / THE STORY OF THE SUN-CHILD; lines 3138-3208 confidence: medium

An unnamed great chief in Tonga has an unnamed daughter, later called the Mother of the Sun-child; he hides her from men because he finds no man worthy to be her husband.

The chief's daughter is hidden from men behind a fenced bathing place; the Sun sees and loves her, and in time she bears the Sun-child.
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Tales from Old Fiji HOW THE SAMOANS FIRST GOT PIGS / SAMOAN GIRL DRESSED FOR THE CLUB DANCE. / FIRST GOT PIGS 43 / FIRST GOT PIGS 45; lines 3607-3734 confidence: medium

At night the old wife suffers pains and asks her husband to fetch the midwife; he doubts her because both are old, then remembers the imp’s prediction and goes.

An old wife, whose youngest child is already a big lad, unexpectedly goes into labor and eight strange creatures later named pigs appear behind the screen.
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fjort

Notes on the Folklore of the Fjort (French Congo) NGOMBA'S BALLOON. 53 / THE WICKED HUSBAND. / THE WICKED HUSBAND. 55 / THE WONDERFUL CHILD.; lines 3547-3574 confidence: medium

After the man's departure Kengi becomes pregnant; Gunga questions how this can be, and Kengi says the child will be shown to be his.

Kengi becomes pregnant during the husband's long absence, Gunga questions the pregnancy, and the newborn attributes the event to God.
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Notes on the Folklore of the Fjort (French Congo) THE WONDERFUL CHILD. / THE WONDEKFUL CHILD. 57 / HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59; lines 3631-3681 confidence: medium

A woman gives birth to twin sons, each born with a valuable fetish or charm; the twins are named Luemba and Mavungu, are almost full-grown at birth, and Mavungu wishes to travel.

The twins are born after prolonged labour, are almost full-grown at birth, and each comes with a valuable fetish or charm.
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georgian

Georgian Folk Tales GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE; lines 2737-2842 confidence: medium

The tale title appears, followed by a wealthy childless couple; the wife proposes placing young bullocks in churches and having someone watch at night so God may give them a child.

The childless couple place bullocks in churches, kill bullocks, distribute flesh to the poor, and seek divine favor for a child.
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Georgian Folk Tales GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE; lines 2737-2842 confidence: high

In the fifth chapel the shepherd sees five angels of the churches descend and deliberate. They agree to give the childless man a son after discussing possible fates; the fifth angel proposes immortal youth and that whatever the child asks of God should come to pass.

The five angels decide to give the childless man a son, and the fifth angel's proposal endows the son with immortal youth and effective petitions to God.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends AS HEIAU BUILDERS / KAHALAOPUNA, PRINCESS OF MANOA / THE PUNAHOU SPRING / OAHUNUI; lines 3532-3639 confidence: high

Kukaniloko is identified as the ancient birthplace of Oahu kings and rulers; royal women were required to give birth there or their child would forfeit rank, privileges, and prerogatives.

Royal women must give birth at Kukaniloko or the expected child forfeits rank, privileges, and prerogatives; the site is marked by birth stones and taboo status.
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Hawaiian Folk Tales: A Collection of Native Legends LAKA'S ADVENTURE / KEKUPUA'S CANOE / AS HEIAU BUILDERS / KAHALAOPUNA, PRINCESS OF MANOA; lines 3000-3096 confidence: medium

Kolowahi and Pohakukala adopt the twins, raise them apart and in ignorance of their relationship, arrange their marriage, and Kahalaopuna is born; the passage links this to the lasting union of rain and wind in Manoa Valley.

Kahalaopuna is born from the wind-rain twin union, is treated as high-ranking and sacred, is called semi-supernatural in descent, and emits visible light.
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hopi

The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12825-12900 confidence: medium

Huruing Wuhti creates a little maiden and boy from cuticle, names them Yahoya and Muyingwa, creates a Sand/Lizard Clan maiden from umbilicus scale matter, gives corn, and sends them onward.

Huruing Wuhti creates children from cuticle and scale matter from parts of her body and sends them to live on earth.
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The Traditions of the Hopi 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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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5590-5702 confidence: medium

The passage describes the isle of the children of Khaledan and King Schahzaman, a prosperous ruler distressed because none of his four wives has given him an heir.

The king lacks an heir; the vizir says Allah alone can grant the desire and recommends gifts and prayers, after which a son is born the next year.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5590-5702 confidence: medium

The passage introduces the isle of the children of Khaledan, ruled by King Schahzaman, whose only grievance is that none of his four wives has given him an heir.

The king lacks an heir, seeks prayerful intercession, and a son is born the following year after many prayers.
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malagasy

Madagascar Before the Conquest: The Island, the Country, and the People MALAGASY PLACE-NAMES. I13 / MALAGASY PLACE-NAMES. I15 / MALAGASY PLACE-NAMES. II7 / MALAGASY PLACE-NAMES. II9; lines 5686-5777 confidence: medium

Ivatovevy, glossed as “Women’s-stone,” is probably connected with a nearby stone visited and anointed by women from belief in its power to give them children.

The passage reports a stone visited and anointed by women because of belief in its virtue to give children.
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The Great African Island: Chapters on Madagascar BUFFALO TYPICAL OF MAJESTY. 273 / BIRDS. / FABULOUS ANIMALS. 275 / TREES AND PLANTS. 277; lines 13313-13406 confidence: medium

Among the Sakalava, Hazomanitra is planted at the birth of the first child as a witness that the father acknowledges the child as his own.

Hazomanitra is planted at the birth of a first child to witness paternal acknowledgment, and Viarikitia root is used in a rite intended to benefit a first-born child.
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vietnamese

Stories and Legends of Annam XVII I / THE RIVAL GENII / SONG ON THE DEATH OF A YOUNG MAIDEN / HONG-LO THE GIANT; lines 3883-4103 confidence: high

Lac-Long, creator of the ancestors, throws a bag with fifty human eggs into the sea, while Au-ki hatches fifty others.

Hong-Lo is born from one of the human eggs cast into the sea, washed into a rock hollow, and warmed by the sun.
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Stories and Legends of Annam XXVIII / THE POOL OF PICE / Q 225 / SOUSSYAMA; lines 7970-8186 confidence: high

Ranee dreams of a flower growing at the tree's summit; a bud is seen the next morning, she knows she will become a mother again, gives birth to a daughter, and a rich white blossom appears; the flower and child are both named Soussyama.

Ranee dreams of a flower on the tree, a bud appears, she recognizes pregnancy, and a white blossom appears when the daughter is born.
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xhosa

Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF THE GIRL AND THE MBULU, 145 / STORY OF THE GIRL AND THE MBULU. 147 / THE STORY OF MBULUKAZI. / THE STORY OF MBULUKAZL 149; lines 6311-6349 confidence: high

Numbakatali brings the jars; the doves scratch her knees until blood flows, put the blood in the jars, receive corn, and the woman takes the jars to her hut.

The doves place blood from Numbakatali's knees into two jars, and later she finds a boy and a girl in the jars.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF SIKULUME, 83 / THE STORY OF SIKULUME. 85 / Z6 KAFFIR FOLK TALES. / THE STORY OF HLAKANYANA.; lines 3935-4007 confidence: medium

The title identifies the tale as Hlakanyana's story; the opening describes a village where other women bear children while the chief's wife has none, and the people propose killing an ox so she may bear a child.

The chief's wife remains childless while other women bear children, then gives birth to a boy who has already spoken and has unusual physical traits.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 7701-7802 confidence: high

A virgin chief's daughter is found pregnant and says that when she was sick and under the medicine-man's magic she wandered far into the bush and found a beautiful manioc plant.

A virgin chief's daughter becomes pregnant after encountering a manioc root; one variant says the plant becomes a beautiful young hunter.
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basque

Basque Legends JESUS CHRIST AND THE OLD SOLDIER. / THE POOR SOLDIER AND THE RICH MAN. / THE STORY OF THE HAIR-CLOTH SHIRT (LA CILICE). / THE SAINTLY ORPHAN GIRL.; lines 8325-8399 confidence: medium

A priest tells the orphan she was punished for the thought and must witness three births; she sees a royal son with a white cord meaning execution at eighteen, a girl with a red cord meaning ruin, and a boy with a blue cord meaning goodness.

Three newborns have colored cords around their necks, and each cord is interpreted as indicating the child's future.
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maya

The Maya Chronicles I. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 2645-2740 confidence: high

Zuiven is named as the uppermost heaven, abode of the Creator Hometeuctli, father of Quetzalcoatl, and place of Quetzalcoatl’s first divine birth.

Quetzalcoatl is described as born as a divinity in the uppermost heaven, son of Hometeuctli, virgin-born, and youngest born of Iztac Mixcohuatl in the Seven Caves account.
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maya quiche

The Popol Vuh THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK / THE THIRD BOOK; lines 524-594 confidence: medium

The gods commune in darkness about creating man; the Creator and Former makes four perfect men from yellow and white maize, named Balam-Quitz, Balam-Agab, Mahucutah, and Iqi-Balam, without father or mother.

The four first men are made wholly from yellow and white maize, without father or mother, and their creation is called a miracle.
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micronesian

The Caroline Islands: Travel in the Sea of the Little Lands VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX; lines 11047-11165 confidence: medium

Mui-Bab creates eight Kan or Genii, one female and seven male, assigns them to Yap locations, creates wives for them by magic will, and the narrator calls these the generations of Yap.

Mui-Bab creates eight Kan or Genii and wives for them, and the passage links them to the generations of Yap.
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