Motif

Sacred Marriage

sacred_marriage

A motif of the Sacred Love and Longing family, within the sub-family Divine and Sacred Love. Every row below is a tagged passage; each rests on a quote in its source text.

1,712 occurrences

91 traditions

hindu

Hindu Philosophy: The Sankhya Karika of Iswara Krishna THE SANKHYA KARIKA. / SUPPLEMENTARY NOTICE / OF THE / NYAYA AND VAISESHIKA SYSTEMS.; lines 5228-5359 confidence: low

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

The passage reports that Gotama was said to be born at the beginning of the Treta Yuga and to have married Ahalya, daughter of Brahma.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 1032-1106 confidence: medium

The suitors denounce Drupad, say the swayamvara is for Kshatras rather than priests, threaten the maiden with a blazing pyre if she chose a Brahman, and direct vengeance toward Drupad rather than Brahmans.

The passage centers on a public swayamvara, rejected monarchs' anger over a maiden's choice, and Arjun leading the princess away after the confrontation is resolved.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 1038-1112 confidence: medium

The suitors say the swayamvara rite is ordained for warlike Kshatras and should not be stained by priests.

The passage centers on a swayamvara for Drupad's daughter, disputed by suitors, ending with Arjun leading the princess away.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 596-737 confidence: high

They hear of the Panchala princess's marriage; all northern monarchs are invited, and the bride will choose her husband from the assembled kings according to the ancient Swayamvara custom.

The Swayamvara is described as a wedding where the princess chooses from kings and noble suitors gathered from many regions.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 596-737 confidence: high

Drupad hopes to give his daughter to Arjun; he makes a stubborn bow, a whirling discus beneath the open sky, and a high target, declaring that the one who strings the bow and hits the target through the discus wins the bride.

Drupad establishes a hard martial challenge: stringing a massive bow and hitting a high target through a whirling discus to win the bride.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 602-743 confidence: medium

The Pandavas hear of the Panchala princess's marriage celebration; Brahmans traveling to South Panchala tell them Drupad is holding a feast and that the princess will choose a husband at a swayamvara.

The princess is to choose a husband from assembled kings under the swayamvara custom, with a royal wedding feast and gathering of suitors.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 602-743 confidence: high

The Pandavas hear of the princess of Panchala's marriage celebration, where the bride will choose from assembled kings according to the ancient swayamvara custom, and decide to witness it.

The princess will choose a husband from assembled kings according to the ancient swayamvara custom.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 602-743 confidence: high

Drupad longs to give his daughter to Arjun and has a massive unbending wooden bow made, which only Arjun is expected to bend.

Drupad declares that the one who strings the bow and hits the high target through the whirling discus will win the princess.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 739-881 confidence: high

On the bridal day, Draupadi comes in festive garments with a golden garland; a Brahman priest lights the Fire with offerings, holy men repeat benedictions, and Drupad's son leads forth his sister.

A princess is presented at a public royal assembly, and a difficult martial feat with bow, arrows, discus, and suspended target determines who may claim her, with noble lineage explicitly required.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 745-887 confidence: medium

"Through yon whirling pierced discus let five glist'ning arrows fly"; the noble-born archer who hits the suspended aim may claim Drupad's daughter.

Draupadi's marriage is to be determined by a public royal contest requiring a noble-born suitor to hit a difficult target with arrows.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 745-887 confidence: medium

On the bridal day Draupadi comes from morning ablutions in festive garments, carrying a golden bridal garland.

Draupadi's marriage is made conditional on a public feat of archery before assembled rulers, with the successful noble-born archer to claim her.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 883-1030 confidence: medium

One by one, crowned suitors and monarchs try to string the tough bow; the rebounding bow throws them down and leaves them shamed.

The bride is awarded after a public trial in which suitors must string Drupad's bow and hit the target; Arjun succeeds and receives the bridal garland and robe.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 889-1036 confidence: medium

The suitors, including monarchs and princes, attempt the distant target; the bow resists them and throws them down, leaving them humbled.

The public contest requires suitors to bend Drupad's bow and hit the target; Arjun succeeds and receives Draupadi's garland and bridal robe.
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Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 889-1036 confidence: high

Suitors, monarchs, princes, and chiefs attempt to string the tough bow; the bow rebounds, they fall, and they are humbled in pride.

Many suitors compete in a bow-and-target trial; Arjun alone succeeds, after which the princess gives him the bridal garland and robe and he wins the princess-bride.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 confidence: medium

Savitri says that Dyumat-sena, once king of Salwa, lost sight and kingdom and fled to the jungle with queen and infant; living in vows and penance, he raised Satyavan, whom Savitri chooses as husband.

Savitri chooses Satyavan as husband, and Narad immediately warns that sad disaster awaits if she weds him.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 confidence: medium

Aswapati tells Savitri to choose a noble husband and promises his blessing; he cites sacred law concerning the duties of father, husband, and offspring.

Aswapati authorizes Savitri to choose a husband; she leaves the palace, travels through sacred and forest settings, and returns with Satyavan as her chosen lord.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 confidence: medium

Narad warns that sad disaster awaits if Savitri weds Satyavan; he praises the truthfulness of Satyavan and his parents, explains the childhood name Chitraswa, and Aswapati asks why the choice is disastrous.

Narad, a rishi, warns that disaster awaits if Savitri marries Satyavan, even though Satyavan is praised as truthful and virtuous.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2422-2562 confidence: medium

Savitri answers that a maiden chooses only once, says Satyavan has won her heart and troth, and says she will go into the wilderness true to him.

Savitri says a maiden chooses only once, identifies Satyavan as her husband, and the marriage is blessed by Narad and forest hermits.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2428-2568 confidence: medium

“Only once a maiden chooseth, twice her troth may not be given!”

Savitri declares that a maiden chooses only once and refuses to revoke her choice of Satyavan despite the prophecy of death.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2428-2568 confidence: high

Savitri acknowledges her father's command and Narad's counsel but says a maiden chooses only once, names Satyavan as her husband, and says she will go true to him into the wilderness.

Savitri says a maiden chooses only once, declares Satyavan to be her husband, and Narad confirms that she will not depart from her troth.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2570-2710 confidence: medium

Yama tells Savitri to turn back because no living creature may go farther with him; Savitri replies that Eternal Law does not divide a loving man and faithful wife, and she speaks of duty, truth, and deathless love.

Savitri argues that Eternal Law does not divide a loving man and faithful wife, and Yama addresses her as faithful and virtuous.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2570-2710 confidence: medium

Yama goes southward with the youth's immortal life, and Savitri follows because a woman's love abides.

Savitri states that Eternal Law does not divide a loving man and faithful wife, and this claim underlies her continued following of Yama.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2712-2852 confidence: high

Savitri says she is not faint or weary while waiting on her husband and declares that a faithful wife follows her husband in death or life; she invokes holy company and eternal law joining husband and wife.

Savitri follows Yama after Satyavan's death and states that a faithful wife follows her husband whether in death or life.
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Maha-bharata BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 3279-3368 confidence: high

Arjun praises the Matsya daughter as pure, asks that she be given to his son Abhimanyu, and identifies Abhimanyu as the son borne by Subhadra, Krishna's sister.

The passage centers on a formally arranged royal wedding, with the bride's hands joined to Abhimanyu's and a holy sacrifice on a blazing altar.
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Maha-bharata BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 3285-3374 confidence: medium

Arjun takes the Matsya princess for Abhimanyu; Yudhishthir stands by Arjun, takes the bride as a father would, joins her hands to Abhimanyu's, and performs a holy sacrifice on a blazing altar with cake and parched rice.

The bride's hands are joined to Abhimanyu's, and Yudhishthir performs a holy sacrifice on a blazing altar with cake and parched rice.
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Maha-bharata BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 3285-3374 confidence: medium

Arjun praises the Matsya monarch’s daughter, asks that she be granted to Abhimanyu as wife, and the monarch accepts the alliance with Pandu’s race.

The central event is a formally sanctioned royal marriage, completed by hand-joining and a holy sacrifice at a blazing altar.
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Maha-bharata BOOK XII / ASWA-MEDHA / CONCLUSION / TRANSLATOR'S EPILOGUE; lines 7089-7179 confidence: low

The passage lists striking scenes: the tournament where Arjun and Karna first become foes, Draupadi's bridal, Yudhishthir's coronation and Sisupala's death, the dice game, forest life, cattle-lifting in Matsyaland, and speeches in the war council.

The passage identifies the gorgeous bridal of Draupadi as a striking scene.
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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 first half is the wife, the latter half is the husband."

The passage presents a union whose halves are wife and husband and whose act is begetting.
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The Hymns of the Rigveda, Complete 2 Volumes ARANYAKA I / KEITH M / ADHYAYA 2. / I, 2, 2-; lines 96348-96431 confidence: medium

"The swing is masculine, the seat femimine, and they are united."

The swing is called masculine, the seat feminine, and their union is made for offspring, followed by a promise of children and cattle.
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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 speaker asks which worship-worthy god will hear the homage, receive the celestial laud, be gracious, come quickly, and bring bliss; the stanza asks what swift car with rapid coursers was elected by the Daughter of the Sun.

The Daughter of the Sun elects the car; the note identifies Surya as bride of the Asvins; the Asvins are called Lords of Surya's Daughter; and their car bears Surya.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 30179-30355 confidence: medium

Agni is associated with Aryaman and maidens, is balmed with streams of milk, and makes wife and lord one-minded; the note connects Aryaman and Agni with marriage and sacrificial fire.

Agni is associated with Aryaman regarding maidens and is said to make wife and lord one-minded; the note explains Agni as marriage consecrator as sacrificial 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 14039-14207 confidence: high

“The Mother gave the Sire his share of Order”; “she wedded him in spirit”; she was filled with “dew prolific.”

The Mother weds the Sire in spirit, and the note identifies the Mother as Earth and the father as Heaven.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14855-15022 confidence: medium

The young men set the Maiden upon their car; the Maruts' song rises, and the Soma-pourer sings a hymn with oblation in worship.

A Maiden is set on the Maruts' car, and notes identify Rodasi as lightning and the bride of the Maruts.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR; lines 15819-15989 confidence: medium

The Nasatyas and Pishans are said to have arranged Surya's bridal, and their giant steeds are described as sprung from the waters like ancient times of Varuna the Mighty.

The Nasatyas and Pishans are said to have arranged Surya's bridal; the note identifies Surya as daughter of the Sun and consort of the Asvins.
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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 74481-74644 confidence: high

Raibhi is Sarya's bridal friend, Narasansi leads her home, her robe is lovely, she comes to what Gatha adorned, and her bridal furnishings include Thought, Sight, and earth and heaven before she goes to her Lord.

The hymn is identified as Sarya's Bridal; Sarya has bridal attendants and symbolic furnishings and goes to her Lord, while commentary calls the wedding of Sarya the central subject.
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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 74646-74826 confidence: high

Hymns form parts of the car; the Asvins are bridal attendants; Agni leads; Soma woos the maid; Savitar bestows willing Sūryā on her lord.

The passage centers on Sūryā’s marriage: Soma woos her, Savitar gives her, divine attendants accompany her, and formulae seek the perfected union of wife and husband.
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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 74829-75010 confidence: high

“I take thy hand in mine for happy fortune”; Aryaman, Bhaga, Savitar, and Purandhi are said to have given the bride as the household’s mistress.

The bridegroom’s hand-taking and household formulae are framed by named deities giving the bride and by Sūryā’s mythic bridal sequence.
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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 74829-75010 confidence: high

The Universal Gods and the Waters are asked to join the couple’s hearts, and Matarisvan, Dhatar, and Deshtri are asked to bind them close; the note identifies Deshtri as a female deity.

The closing marriage verse asks the Universal Gods, the Waters, Matarisvan, Dhatar, and Deshtri to join the couple’s hearts and bind them close.
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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: medium

Indra asks what the tawny beast Vrishakapi has done to injure the addressee and refers to Vrishakapi in relation to anger and the votary's store.

Indrani asserts her beauty and status as Indra's Queen and Hero's wife while angrily opposing Vrishakapi, whom Indra protects and values.
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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 10311-10352 confidence: high

The Asvins' yoked car is urged by their two voices to its goal, and a noble maid who came for friendship elects them as husbands and lords.

A maid of noble birth elects the Asvins as husbands and lords; the note says Sarya came seeking them as bridesmen but they became her bridegrooms.
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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: low

The singer praises the Nasatyas, who in a chariot rapid as an arrow brought a consort to youthful Vimada; the note explains the bride was carried home in their chariot.

The Nasatyas bring a consort to youthful Vimada in a rapid chariot, and the note explains she is a newly won bride carried home by them.
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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 9954-10129 confidence: medium

"The Daughter of the Sun your car ascended" after first reaching the goal with coursers.

The note describes a contest in which the Asvins win Surya as bride by reaching the sun first, and the hymn also says they give Rushati to Syava and a husband to Ghosha.
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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 40398-40570 confidence: medium

“Pashan, who driveth goats for steeds… His Sister’s lover… His Mother’s suitor… Brother of Indra, and my Friend.”

Pushan is called a lover or suitor, goes to Surya subdued by love, and is said to be given to Surya by the deities.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 40573-40775 confidence: low

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

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

Sūryā’s Daughter mounts the Asvins’ car; the Asvins are called wealthy, magical, dancing heroes, accompanied by birds and winged coursers. The note states that Sūryā chose the Asvins as husbands.

Sūryā’s Daughter mounts the Asvins’ car, and the note identifies her as choosing the Asvins for husbands.
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The Hymns of the Rigveda, Complete 2 Volumes B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517; lines 34292-34451 confidence: medium

The Maruts are Sons of Prisni; with spotted coursers and cars they disturb waters and shatter woods; Dyaus sends thunder; Earth spreads herself and the Maruts, as husbands, impregnate her; they yoke winds as coursers and make rain from their sweat.

The Maruts are explicitly described as husbands who impregnate Earth, in a surrounding context of rain and storm.
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The Hymns of the Rigveda, Complete 2 Volumes B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517; lines 34454-34626 confidence: medium

The hymn asks the lordly Maruts who came from a remote region where their horses and reins are; it describes heroic riders and bridegrooms with a lovely spouse warming at fire. The note identifies the spouse as apparently Rodasi.

The hymn addresses the heroes as bridegrooms with a lovely spouse, and the note identifies the spouse as apparently Rodasi, sometimes wife of the whole Marut band.
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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 2931-3089 confidence: medium

The Asvins are asked three times for wealth, assistance, prosperity, and fame; the Sun’s daughter is said to have mounted their three-wheeled car.

The Sun’s daughter is said to have mounted the Asvins’ three-wheeled car, and a note identifies Surya as the consort of the Asvins.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401; lines 68131-68314 confidence: medium

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

Yama’s Mother/Saranyu vanishes or is hidden, and the Gods make one like her and give that likeness to Vivasvan.
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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 10849-11024 confidence: medium

Dawn is born bright from darkness, keeps the law of Order, goes as a beautiful maiden or bride to the God who longs for her, and the Dawns depart and return with sunbeams and promised fortune.

Dawn is repeatedly figured as a Maiden, bride, or matron and is linked to a God, identified in the passage note as the Sun, who longs to win her.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET; lines 48068-48221 confidence: medium

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

The passage uses Father, Mother, Sire, son, rain-flow, and impregnation imagery to describe rain nourishing offspring and living beings.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 6720-6899 confidence: low

Indra’s steeds are harnessed right and left; he is invited to draw near to his beloved Spouse; holy prayer yokes his long-maned Bays; outpoured juice gladdens him, and he rejoices with Pishan and his Spouse.

Indra is invited to draw near to his beloved Spouse and is said to rejoice with Pishan and his Spouse after the outpoured juice.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 64048-64185 confidence: medium

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

The passage says Soma comes as the Women’s Consort, and the note explains this as lord and husband of the Waters of heaven.
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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 48766-48921 confidence: low

Vibhindu helps a man with large gifts; two creative daughters of delight pour streams of milk and are glorified for wedlock.

Two creative daughters of delight pour streams of milk and are glorified for wedlock.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE; lines 33419-33555 confidence: medium

Worshippers lengthen prayers; Mothers weave garments for the offspring; Spouses move on heaven's paths to meet the Steer. The note identifies the Mothers as Dawns or regions of space and the Spouses as solar rays.

The Steer's Spouses move on heavenly paths to meet him for his impregnating contact.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597; lines 39045-39202 confidence: high

The Dawns are wedded to the Sun, light is set in the Sun, threefold Amrit is found concealed in heaven, heaven and earth are held apart, a sevenfold-reined chariot is harnessed, and Soma sets a spring in milch-kine.

The passage says the Dawns were wedded to a glorious Consort; the note identifies the consort as the Sun.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 37228-37401 confidence: medium

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

The verse calls the two worlds Mothers with divine sons, and the editorial note says Heaven and Earth are frequently parents of the Gods and compares this to a heaven-earth marriage pattern.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567; lines 79193-79359 confidence: medium

The Apsaras is described as a celestial nymph symbolizing the waters of heaven; the note connects Vena/Gandharva with the sun's beams, watery sky, soma-like light, aerial ocean, and the union of Gandharvas and Apsarases.

The commentary describes the sun's association with the waters and says this association is stereotyped in the union of Gandharvas and Apsarases.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86060-86160 confidence: high

The Re and the Saman are in the beginning; Re is female and asks the male Saman to unite for generation, but he first refuses because of his greater greatness.

Female Re and male Saman exist in the beginning, unite for generation after Re becomes three, and their union explains chant structure and the name Saman.
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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: medium

"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"

The passage explicitly calls the cauldron a divine pairing and maps vessel, handles, spoon, and milk onto generative anatomy and seed.
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The Hymns of the Rigveda, Complete 2 Volumes KEITH M / ADHYAYA 2. / I, 2, 2- / KEM N ,; lines 96455-96549 confidence: medium

The passage says the word is masculine and a feminine counterpart forms a pair with it at the beginning of the hymn for offspring; children and cattle belong to one who knows this.

Aum is described as masculine and paired with a feminine counterpart at the beginning of the hymn for the sake of offspring, with children and cattle attached to knowing this.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87254-87353 confidence: high

"Prajapati gave his daughter to Soma, the King, even Surya Savitri; for her all the gods came as groomsmen"; he made the thousand verses called the Acvina Castra for the wedding ceremony.

Prajapati gives his daughter Surya Savitri to Soma the King, the gods come as groomsmen, and a wedding ceremony is described.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 88072-88160 confidence: high

“These two worlds were together; they went apart; no rain fell, there was no heat... The gods brought them together; they uniting performed the divine marriage.”

The two worlds are separated, then brought together by the gods, and their union is explicitly called a divine marriage; earth and sky subsequently quicken one another.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA III / ADHYAYA V / PANCIKA IV / PANCIKA V; lines 90412-90450 confidence: medium

“The bull is male, the Subrahmanya female; that is a pair; for the propagation of this pair.”

The bull is male and the Subrahmanya female; this pairing is explicitly said to be for propagation, and the later seed rite concerns wives and offspring.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92484-92596 confidence: medium

“The wife is faith, the sacrificer truth; faith and truth are the highest pair; by faith and truth as a pair he conquers the worlds of heaven.”

The wife and sacrificer are interpreted as faith and truth, a highest pair through which heavenly worlds are conquered.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA V / ADHYAYA II / ADHYAYA III / ADHYAYA III; lines 95274-95409 confidence: medium

“Bhih, bhuvah, svar, om. I am that, thou art this; thou art this, I am that. I am sky, thou art earth. I am the Saman, thou the Rc. Let us two unite. Save us from great danger.”

The utterance pairs I and thou with sky and earth and with Saman and Rc, says 'Let us two unite,' and an included note compares the selection ceremony to marriage.
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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 76303-76457 confidence: high

Pururavas asks his consort to stay and reason with him; Urvasi answers that she has gone from him like the first mornings and is difficult to capture like the wind.

Pururavas is a mortal king and consort of Urvasi, a heavenly nymph; their relationship includes cohabitation, embraces, and later separation.
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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 says Pururavas's birth made her drink from earthly milch-kine and says she warned him, but he would not listen.

Urvasi says Pururavas ignored a warning; the note explains that she had told him what would happen if the conditions of their agreement were not observed, and the passage frames them as wife and husband.
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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

Pururavas asks when the son will be born and seek his father, and who shall divide wife and husband while fire shines with the consort's parents.

Pururavas asks who can divide wife and husband while fire shines with the consort's parents, and the note links this fire to parents who sanctioned the union.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 46208-46366 confidence: low

The Asvins' gold chariot, drawn by vigorous horses, is bright, food-laden, rich in coursers, protective of man, three-seated, wide-reaching, and used to visit God-adoring races; the car of their Spouse marks the farthest ends of heaven.

The Asvins' car is described as the car on which their Spouse travels, and Sūryā's Daughter chooses their splendour as night turns to morning.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 46510-46692 confidence: medium

Dawn is called rich in spoil, Spouse of Surya, consumer of youth, and refulgent; varied and red steeds carry her car; she brings treasure, gives cattle, and is asked for wealth in kine, heroes, and horses.

Dawn is called Spouse of Surya and is described in relation to the Sun's uprising and love.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 69700-69858 confidence: medium

“The wife attracts the husband” and the man’s auspicious marriage is performed aright; the son cares for his parents’ line.

The passage explicitly mentions wife and husband, an auspicious marriage, and a marriage train in a ceremonial setting.
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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 62848-62984 confidence: low

Soma flows about the sheep-skin, longs for a bride, loosens Aditi's Daughters for the worshipper, and is described as a gold-tinted sacred drink like a strong bull.

Soma is described as longing for a bride, and the note explains this as seeking the waters with which he is to be united.
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The Laws of Manu (Sacred Books of the East, Vol. 25) II, 246. / Chapter III. / LAWS OF MANU. / HI, 26.; lines 10755-10900 confidence: medium

Three of the later rites are declared lawful and two unlawful; the Pai^a^a and Asura rites must never be used; for Kshatriyas, Gandharva and Rakshasa rites are permitted, separate or mixed.

Marriage is treated as a set of named rites, some lawful and some unlawful, with formal actions such as gift, consent, water libation, Vedic learning, sacrifice, and spoken duties.
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The Laws of Manu (Sacred Books of the East, Vol. 25) II, 246. / Chapter III. / LAWS OF MANU. / HI, 26.; lines 10902-11041 confidence: medium

Hand-joining is prescribed for equal-caste marriages; in marriages with a man of higher caste, a Kshatriya bride holds an arrow, a Vaisya bride a goad, and a Sudra female the hem of the bridegroom’s garment. The note says the bridegroom takes the other end of the arrow or goad.

The passage treats marriage rites and conjugal timing as religious-law obligations, including hand-joining, caste-specific wedding gestures, due season, and forbidden nights.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IX, 59- DUTIES OF HUSBAND AND WIFE. 337 / IX, 70- DUTIES OF HUSBAND AND WIFE. 339 / Z 2 / IX, 93' DUTIES OF HUSBAND AND WIFE. 343; lines 24327-24442 confidence: medium

“The husband receives his wife from the gods”; he must support her while she is faithful.

Marriage is framed as the husband receiving the wife from the gods, and ritual duties are ordained to be performed by husband and wife together.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IX, 59- DUTIES OF HUSBAND AND WIFE. 337 / IX, 70- DUTIES OF HUSBAND AND WIFE. 339 / Z 2 / IX, 93' DUTIES OF HUSBAND AND WIFE. 343; lines 24327-24442 confidence: medium

A sacrifice performed by another while a wife of equal caste is alive is declared by the ancients to be despicable.

A sacrifice performed by another while the equal-caste wife is alive is condemned, and Vedic rites are said to be performed with the wife.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IX, 70- DUTIES OF HUSBAND AND WIFE. 339 / Z 2 / IX, 93' DUTIES OF HUSBAND AND WIFE. 343 / IX, 104- DUTIES OF HUSBAND AND WIFE. 345; lines 24445-24585 confidence: medium

“Let mutual fidelity continue until death”; husband and wife are to avoid disunion and violation of mutual fidelity.

The passage summarizes the highest law for husband and wife as mutual fidelity continuing until death.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / IX, 25. / LAWS OF MANU. / IX, 37-; lines 23854-23958 confidence: medium

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

Earth is called the primeval womb of created beings and also the wife of Prithu.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / IX, 25. / LAWS OF MANU. / IX, 37-; lines 23854-23958 confidence: medium

A perfect man consists of wife, self, and offspring; the husband is one with the wife; a wife is not released from her husband by sale or repudiation, a law attributed to Prajapati.

A perfect man is said to consist of wife, self, and offspring, and the husband is declared to be one with the wife.
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The Laws of Manu (Sacred Books of the East, Vol. 25) V, 130. / V, 140. PURIFICATION. 1 93 / LAWS OF MANU. / O 2; lines 16770-16821 confidence: medium

The husband who married with sacred texts gives happiness to his wife in this world and the next; a faithful wife must worship him as a god; women must not perform sacrifice, vow, or fast apart from husbands, and obedience to the husband exalts a wife in heaven.

Marriage is marked by sacred texts, the husband is to be worshipped as a god, and obedience to him is tied to heavenly exaltation.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VIII, 209. CONCERNING PARTNERS. 29 1 / U 2 / VIII, 220. NON-PAYMENT OF WAGES. 293 / VIII, 232. RESCISSION OF SALE AND PURCHASE. 295; lines 21829-21971 confidence: high

Nuptial texts prove a maiden has become a lawful wife; the learned should know the ceremony is complete with the seventh step of the bride around the sacred fire.

The passage states that nuptial texts prove the maiden's lawful wife status and that the marriage ceremony is complete with the seventh step around the sacred fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCI / SECTION CCII / SECTION CCIII / SECTION CCIV; lines 48039-48096 confidence: medium

Yudhisthira says chaste wives worship their husbands and keep their hearts controlled, regarding husbands as veritable gods.

Yudhisthira describes chaste wives as devoted to one lord and regarding husbands as gods; Markandeya says women win heaven by serving husbands.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXL / SECTION CCLXLI / SECTION CCLXLII / SECTION CCLXLIII; lines 55397-55450 confidence: medium

Aswapati names Savitri as his daughter and asks Dyumatsena to accept her as daughter-in-law according to custom; Dyumatsena replies that he is deprived of kingdom, lives in the woods, and doubts how she will bear the hardship.

Aswapati formally offers Savitri as daughter-in-law and wife of Satyavan, and the two kings cause the union to take place with due rites.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXIX / SECTION CCLXL / SECTION CCLXLI / SECTION CCLXLII; lines 55313-55394 confidence: medium

“The death can fall but once; a daughter can be given away but one; and once only can a person say, I give away!... Twice I shall not select.”

Savitri declares that a daughter is given only once and that she will not choose twice; Narada then approves the bestowal of Savitri.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCV / SECTION CCVI / SECTION CCVII / SECTION CCVIII; lines 19523-19582 confidence: medium

Dhritarashtra says it is good fortune that the sons of Pritha are alive, have obtained Drupada's daughter, that Kuru strength has increased, that Purochana has perished, and that his grief has been killed.

Dhritarashtra notes that the sons of Pritha have obtained Drupada's daughter, and Vidura repeatedly says the Kurus are pleased or blessed by the alliance with Drupada.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 20277-20338 confidence: high

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 agrees to give Chitrangada to Arjuna only on the understanding that one son born from her by Arjuna will perpetuate Chitravahana's race and serve as the dower.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIX / SECTION CCXX / SECTION CCXXI / SECTION CCXXII; lines 20573-20646 confidence: medium

Arjuna is informed of Yudhishthira’s assent, obtains Vasudeva’s assent after consultation, and sets out armed in a golden, weapon-equipped chariot with the steeds Saivya and Sugriva.

Balarama says that even if one desired such an alliance, Arjuna’s conduct was rash and ungrateful; the larger act concerns the seizure of Subhadra, but no wedding rite appears in the passage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 20702-20785 confidence: high

Krishna gives wealth to the bridegroom's party and Subhadra's relatives' presents, including gold cars, milk-yielding cows, mares, mules, attendants, draft horses, and gold as Subhadra's peculium.

The passage repeatedly identifies wealth, dower, peculium, and presents given by Krishna and Rama to the bridegroom's party, Subhadra, Arjuna, and the Pandavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 49562-49638 confidence: medium

Devasena asks Indra to choose an invincible husband; Indra calls her his cousin; she describes herself as weak but says her husband must be powerful, respected by gods and Asuras, and able to conquer many beings and subdue worlds with Indra.

Devasena asks Indra for an invincible husband, and Brahma later identifies a future powerful being who will marry her and lead Indra's forces.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXIX / SECTION CCXXX / SECTION CCXXXI / SECTION CCXXXII; lines 50656-50695 confidence: medium

Draupadi says no god in all worlds equals the husband; from the husband's favor the wife obtains desired objects, offspring, enjoyments, possessions, fame, and heaven, while anger may cause their loss.

The passage explicitly states that no god is equal to the husband and repeatedly instructs Satyabhama to adore or worship her husband Krishna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 49985-50027 confidence: high

The Performer of a thousand sacrifices recalls the rescued Devasena, has her brought and dressed, and tells Skanda that the Self-existent Being had destined her before his birth to be his bride; he tells Skanda to accept her hand with marital hymns.

Devasena is said to have been destined by Brahma before Skanda's birth to be his bride, and the marriage is performed with marital hymns, prayers, and oblations.
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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

Swaha says she is Daksha’s daughter, has loved Hutasana, and desires to live with him forever “as his wife.”

Swaha states her desire to live forever with Hutasana as wife, and Skanda establishes her enduring ritual association with Agni through the naming of oblations.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIX / SECTION CX / SECTION CXI / SECTION CXII; lines 11560-11590 confidence: medium

The bride's father had the nuptial rites duly performed.

The union receives duly performed nuptial rites and benedictions from Brahmanas and great Rishis, and the couple is compared to a celestial king and queen.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 15642-15732 confidence: medium

Hidimva says she has cast off kin and custom, chosen Bhima as husband, cannot live if rejected, and asks Kunti to unite her with him.

Hidimva, a Rakshasa woman, asks to be united with Bhima, offers service and protection, and accepts conditions for returning him; Bhima agrees to stay until she bears a son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIV / SECTION CLXV / SECTION CLXVI / SECTION CLXVII; lines 16326-16365 confidence: medium

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 visiting Brahmana speaks of the wonderful self-choice of Yajnasena's daughter and of the princes of Panchala.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXL / SECTION CLXLI / SECTION CLXLII / SECTION CLXLIII; lines 18394-18475 confidence: medium

Yudhishthira consoles Kunti and tells Arjuna that since he won Yajnaseni, he should wed her, kindle the sacred fire, and take her hand with due rites.

Yudhishthira instructs Arjuna to kindle the sacred fire and take Draupadi's hand with due rites.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLII / SECTION CLXLIII / SECTION CLXLIV / SECTION CLXLV; lines 18534-18600 confidence: high

Dhrishtadyumna says a large-red-eyed youth in deer-skin strung the bow, shot the high mark, was honored by Brahmanas, and was followed by Krishna.

Krishna is won by the youth who shoots down the mark, and Drupada's priest says the king had long desired that Arjuna wed his daughter according to ordinance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLII / SECTION CLXLIII / SECTION CLXLIV / SECTION CLXLV; lines 18602-18631 confidence: medium

Yudhishthira says the king of the Panchalas fixed a special dower and gave away his daughter according to the practice of his order.

Yudhishthira says Drupada fixed a special dower or demand, and the hero won the princess by stringing the bow and shooting the mark.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIII / SECTION CLXLIV / SECTION CLXLV / SECTION CLXLVI; lines 18634-18681 confidence: medium

The messenger says Drupada has prepared a feast for his daughter's nuptials, announces Krishna's wedding, and offers golden-lotus cars worthy of kings.

The passage centers on a king's daughter's nuptials, the bride's named wedding, a feast for the bridegroom's party, and wedding articles including sanctified garlands.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIV / SECTION CLXLV / SECTION CLXLVI / SECTION CLXLVII; lines 18684-18766 confidence: medium

Yudhishthira says he too must marry; when Drupada offers the daughter to him or to a brother of his choosing, Yudhishthira says Krishna shall be the common wife of all, as ordered by their mother, and should take their hands one after another before the fire.

Yudhishthira asks that Krishna take the brothers’ hands one after another before the fire.
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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

Drupada asks about his daughter's wedding and how one woman can be wife of many men without sin; Vyasa says the practice is opposed to usage and the Vedas and has become obsolete, then asks for everyone's opinion.

The passage centers on whether Draupadi may become common wife to five brothers; objections cite usage and the Vedas, while Yudhishthira and Vyasa frame the arrangement as virtuous.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 18882-18965 confidence: medium

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.

Isana appoints celestial Sri to be the common wife of the five Indras in the world of men, and Vyasa identifies her as Draupadi.
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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

Sankara grants five husbands; when the maiden asks for only one husband, he explains that she asked five times and that the result will occur in a future life.

Vyasa states that Krishna has been preordained to become the common wife of five husbands, grounding the arrangement in Sankara's boon and divine creation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX / SECTION CC; lines 19014-19078 confidence: high

Vyasa tells Yudhishthira the day is auspicious because the moon is in Pushya and instructs him to take Krishna's hand first; king Yajnasena and his son prepare the wedding and gifts.

The wedding uses auspicious timing, priestly mantras, sacred fire, clarified-butter libations, circumambulation, and hand-taking to unite bride and bridegroom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX / SECTION CC; lines 19014-19078 confidence: high

Drupada says he will follow what is ordained by the gods; he says fate cannot be untied, the plan for one bridegroom has become many, and the great god/Sankara granted Krishna's requested boon.

Drupada says the plan for one bridegroom has ended in many because of divine ordinance and Sankara's boon, and the brothers marry Krishna in succession with ritual sanction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVIII / SECTION CLXLIX / SECTION CC / SECTION CCI; lines 19081-19128 confidence: high

The female Krishna, in red silk with an auspicious thread still around her wrists, salutes her mother-in-law reverently and stands before her with joined palms.

The newly married daughter-in-law reverently salutes Kunti, who blesses her desired marital role and future household prosperity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVIII / SECTION CLXIX / SECTION CLXX / SECTION CLXXI; lines 16619-16667 confidence: medium

Sankara offers the maiden a boon; she repeatedly asks for a husband with every accomplishment; he says she will have five husbands among Bharata princes.

Sankara declares that the maiden will have five husbands among Bharata princes, and Vyasa says Krishna of Prishata's line is appointed wife of all the Pandavas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXX / SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII; lines 16868-16956 confidence: medium

Arjuna says the Gandharva has called him Tapatya and asks the significance of the word and who Tapati is.

Surya/Vivaswat regards King Samvarana as a fit husband and resolves to bestow Tapati on him; the frame question concerns the lineage term Tapatya.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV; lines 16958-17022 confidence: high

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

Tapati is identified as daughter of Aditya/Sun and tells Samvarana to seek her father's bestowal before she becomes his wife.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV; lines 16958-17022 confidence: high

"wed me according to the Gandharva form"

Samvarana asks Tapati to wed him according to the Gandharva form, calling it the best form of marriage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 17029-17112 confidence: high

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

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

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

Samvarana takes Tapati’s hand with due rites on a mountain associated with celestial beings, and Tapati is identified as daughter of Vivaswat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 17865-17914 confidence: medium

The Brahmanas urge the Pandavas to go to Drupada's abode in Panchala, where a great Swayamvara and extraordinary festivities are taking place.

Draupadi will select a husband from invited princes at a public Swayamvara attended by kings and princes from various lands.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 17917-17982 confidence: high

Yajnasena/Drupada wants his daughter for Arjuna, has a hard bow and sky-mounted target mechanism prepared, and declares that the person who strings the bow and hits the mark will obtain his daughter.

Drupada proclaims a Swayamvara in which the person who strings the exceptional bow and hits the elevated mark with the arrows will obtain his daughter.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 18055-18141 confidence: medium

Youthful princes, proud of beauty, prowess, lineage, knowledge, wealth, and youth, rise with weapons, say 'Krishna shall be mine,' and descend into the amphitheatre to win Drupada's daughter.

Draupadi is to be won in a royal assembly through the feat of stringing an extraordinary bow and shooting the mark; multiple kings fail before Arjuna prepares to attempt it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CX / SECTION CXI / SECTION CXII / SECTION CXIII; lines 11593-11635 confidence: medium

Vaisampayana says Bhishma decides to get Pandu married to a second wife and travels to Madra with an army, councillors, Brahmanas, and great Rishis.

Bhishma acts on behalf of Pandu and the Kuru house, requests Madri from the Madra king, and frames the union as an alliance between worthy families.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CX / SECTION CXI / SECTION CXII / SECTION CXIII; lines 39469-39543 confidence: medium

The king keeps Rishyasringa in the women's quarters; rain pours from the heavens and the world is flooded with water; Lomapada gives Santa in marriage and arranges cattle, fields, and cowherds to appease Vibhandaka.

After the rain, Lomapada gives Santa, his daughter, to Rishyasringa in marriage, and Santa later serves him in the forest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 39710-39761 confidence: medium

Satyavati, daughter of Gadhi, is given in marriage at Kanyakuvja; the gods are of the bride's party, and Richika sees the dwellers of heaven and wins his wife properly.

Satyavati's marriage to Richika is attended by the gods as members of the bride's party.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXIX / SECTION CXX / SECTION CXXI / SECTION CXXII; lines 40237-40300 confidence: medium

Saryati, with joined hands, asks Chyavana to forgive what his daughter did through ignorance and youth.

Chyavana says he will forgive Saryati only if Sukanya becomes his bride; Saryati gives her to him and the ascetic is pleased.
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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

Kunti replies to Pandu that she is his devoted wedded wife, asks him to beget children upon her in righteousness, refuses any other man, and introduces a Pauranic narrative she has heard.

Kunti refuses any man except Pandu and cites Bhadra, a chaste wife who obtains offspring from her own dead husband rather than another man.
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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

The Rakshasa sees the brightly burning sacrificial fire and asks Agni, called the mouth of the gods, whose wife Puloma rightfully is.

Agni distinguishes between the Rakshasa’s prior choice and Bhrigu’s marriage, stating that Bhrigu made Puloma his wife with Vedic rites in Agni’s presence.
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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 tells Krishna that, as Krishna acquired Rukmini, Arjuna obtained her by winning the Swayamvara through a difficult feat and a fight with assembled kings.

Draupadi says Arjuna won her in the Swayamvara by performing a difficult feat and fighting assembled kings.
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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

The swan tells Damayanti that Nala is equal to the Aswins in beauty, like Kandarpa embodied, and says: "Thou also art a jewel among thy sex, as Nala is the prime among men. The union of the best with the best is happy."

The swan describes Nala as unmatched among men and Damayanti as a jewel among women, concluding that the union of the best with the best is happy.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION L / SECTION LI / SECTION LII / SECTION LIII; lines 5434-5492 confidence: medium

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

Vasuki says his sister was bestowed on Jaratkaru for the purpose of protecting Vasuki and his relatives, and her son Astika is expected to stop the sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 33962-34027 confidence: medium

Bhima decides Damayanti's Swayamvara should occur, invites rulers, and receives kings arriving with cars, elephants, horses, battalions, ornaments, and garlands.

Bhima announces Damayanti's Swayamvara, and rulers and princes from all directions come desiring her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LII / SECTION LIII / SECTION LIV / SECTION LV; lines 34030-34083 confidence: medium

Maghavat identifies the immortals as Indra, Agni, the lord of waters, and Yama, and instructs Nala to tell Damayanti that the guardians of the world desire her to choose one of them at the swayamvara.

Indra says the gods have come for Damayanti's swayamvara and desire that she choose one of them for her lord.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 34142-34227 confidence: high

Bhima summons kings to the swayamvara; the kings enter the decorated amphitheatre, sit in jeweled adornment, and are described through lion, tiger, Naga, snake, and mountain-cavern imagery.

Damayanti publicly chooses Nala as husband at the swayamvara by placing a floral wreath around his neck, followed by vows and wedding celebration.
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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 LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 34239-34270 confidence: medium

"That Swayamvara is already ended. In our sight she hath chosen Nala for her husband."

Damayanti chooses Nala for husband at a Swayamvara, and the celestials say the choice was made with their sanction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 6013-6094 confidence: medium

In woods beside a fountain the Pandavas see a Rakshasa and flee in darkness; Bhima gains Hidimva, sister of the Rakshasa he slew, as wife, and Ghatotkacha is born from her.

Bhima gains Hidimva as wife in the forest, the Pandavas obtain Draupadi at Panchala, and Arjuna obtains Subhadra while living in the woods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 7677-7763 confidence: high

Dushmanta asks Sakuntala to be his wife, offers ornaments, wealth, and kingdom, and urges marriage according to the Gandharva form.

The passage repeatedly names the Gandharva form, has Dushmanta defend it as proper for Kshatriyas, and has Kanwa approve the secret union as not destructive of Sakuntala's virtue.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 7811-7894 confidence: medium

"The wife is a man's half... the root of religion, profit, and desire... the root of salvation."

The wife is described as a man's half, friend, and root of religious and worldly aims, and as accompanying or following the husband to Yama's region, with marriage giving companionship in both worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 8027-8062 confidence: medium

Dushmanta receives his wife and explains that their private union required public establishment of her purity so the son would not be regarded as of impure birth; he forgives her angry words.

Dushmanta states that the union occurred privately and that he wished to avoid the people mistaking it for lust rather than marriage; he then receives his wife with affection and offerings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 35731-35816 confidence: medium

Damayanti asks who but Nala would abandon his sleeping wife in the woods, and recalls: "Before the fire, and in presence also of the celestials, he had taken my hand, vowing, 'Verily I will be thine.'"

Damayanti recalls that Nala took her hand before fire and celestials and vowed to be hers.
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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

Vaisampayana reports that Yayati circumambulates the Brahmana, completes the auspicious marriage ceremony by scriptural rites, receives Devayani with Sarmishtha and two thousand maidens from Sukra, and returns to his capital.

Yayati performs a scriptural marriage and receives Devayani together with Sarmishtha and two thousand maidens from Sukra before returning to his capital.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 36014-36089 confidence: medium

Sahadeva recalls Arjuna winning wealth and virgins for the Rajasuya, defeating Yadavas and ravishing Subhadra with Vasudeva's consent, invading Drupada's dominion for Drona's fee, and seeing Arjuna's empty grass bed; he prefers migration from the forest.

Sahadeva recalls that Arjuna defeated the assembled Yadavas and ravished Subhadra with Vasudeva's consent.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVIII / SECTION LXXIX / SECTION LXXX / SECTION LXXXI; lines 8701-8793 confidence: medium

Devayani tells Yayati to be her friend and lord. Yayati says he does not deserve Sukra's daughter. Devayani cites unions of Brahmanas and Kshatriyas and asks Yayati, son of Nahusha, to marry her.

Devayani chooses Yayati and insists on him as lord, while Yayati requires her father's bestowal; Sukra then bestows her as wife and grants sanction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 2636-2701 confidence: medium

Pramadvara rises as from slumber, endowed with half of Ruru's life, and the narration notes that Ruru's life will be curtailed by this gift.

After Pramadvara is restored to life, the fathers marry Ruru and Pramadvara with due rites on an auspicious day, and the couple lives devoted to each other.
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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.”

After Matinara’s twelve-year sacrifice on Saraswati’s bank, Saraswati appears in person, chooses him for husband, and bears Tansu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 10190-10268 confidence: high

The damsel asks Pratipa to be her husband. Pratipa refuses, citing his vow, and states that the right thigh is for daughters and daughters-in-law while the left lap is for a wife; he accepts her for his son.

A celestial damsel seeks marriage with Pratipa, is redirected to his son as daughter-in-law, and Santanu is later instructed to accept her as wife; Santanu later asks the beautiful maiden by the Ganges to marry him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 38205-38261 confidence: medium

Lomasa continues: Agastya asks the Vidharbha king for Lopamudra; the king fears the Rishi's curse, the queen is silent, Lopamudra asks to be given away to save her father, and the king gives her with due rites.

The passage links marriage to offspring, ritual giving of the bride, conjugal approach, royal adornment, wealth, and preservation of ascetic merit.
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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

The maiden says she will be Santanu's wife, but he must not interfere with anything she does or speak unkindly; she will leave if he does. Santanu answers, "Be it so."

Ganga, a goddess in human form, becomes Santanu's wife under a stated condition that he must not interfere or speak unkindly.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 38319-38404 confidence: medium

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

The Bhagirathi is described as benefiting the southern country like a mother and mingling with the ocean as if she were his favorite bride.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2876-2897 confidence: low

Vasuki replies that his younger sister is called Jaratkaru, says he reserved her for Jaratkaru, offers her, and Jaratkaru marries her with ordained rites.

The passage states that Jaratkaru espouses Vasuki’s sister with ordained rites.
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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 XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 4996-5090 confidence: high

Vasuki offers his sister, saying she has the same name as the Rishi and ascetic merit; the Rishi replies that he will not maintain her and will leave if she displeases him.

The passage presents a marriage between the Rishi Jaratkaru and Vasuki's sister, repeatedly identifying her family and dwelling with snakes or the Naga race, and describing the hand-taking according to rites.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 24730-24790 confidence: high

Agni resides in Mahishmati; King Nila's beautiful daughter stays near her father's sacred fire, whose blazing is linked to her breath; Agni desires her as bride and she accepts him.

Agni desires King Nila's daughter as bride, she accepts him, and the king bestows her upon Agni.
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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 says the Rishi Jaratkaru will beget a powerful son on a wife of the same name, Vasuki's sister Jaratkaru, and that this son will liberate the snakes.

Elapatra instructs Vasuki to give his sister as alms to the Rishi Jaratkaru, who seeks a bride, so that the means of release may occur.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 15298-15373 confidence: medium

Narada describes Matali’s daughter Gunakesi and says Matali has chosen Aryaka’s grandson Sumukha as her husband, comparing her proposed marital place to Lakshmi, Swaha, and Sachi in divine households.

The daughter of Matali, Sakra’s charioteer, is proposed and then married to Sumukha, a Naga youth of Aryaka’s line.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 15741-15817 confidence: medium

The moon is installed into sovereignty; Mahadeva receives Ganga on his head and releases it to the world of men; Uma performs austerities for Maheswara; Kuvera is installed on Kailasa.

Uma performs austerities from desire to obtain Maheswara as her lord.
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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 gives Madhavi to Divodasa, who duly weds her. The king's delight with her is compared to many named divine, sage, royal, and epic couples.

Divodasa duly weds Madhavi, and their delight together is compared to an extended list of divine, sage, royal, and epic couples.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 16243-16291 confidence: medium

During the husband selection, Madhavi passes over the bridegrooms and "selected the forest as her lord," then descends, salutes her friends, enters the sacred forest, and devotes herself to ascetic austerities.

Within a husband-selection setting, Madhavi is said to choose the forest as her lord instead of the assembled bridegrooms.
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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: medium

Narada asks for Srinjaya's daughter as wife, Srinjaya gives her, Parvata objects and curses Narada, and Narada replies by describing marriage signs including water-gift, mantras, and seven paces before issuing a counter-curse.

Narada asks for Srinjaya's daughter as wife; Parvata contests the claim, and Narada defines marriage through consent, water-gift, hand-seizure mantras, and seven paces.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 5579-5647 confidence: high

The king of Kasi, Saivya, Drupada, Draupadi's sons, Sikhandin, Dhrishtadyumna, and other rulers arrive with Akshauhinis; they are described as sacrificers, Veda-conversant, heroic, and battle-ready.

The passage centers on a royal wedding joining Virata's daughter Uttara to Abhimanyu, with formal acceptance by Arjuna and Yudhishthira, attendance by rulers and troops, public festival, and ritual ceremonies.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 5579-5647 confidence: medium

Virata gives dowry of seven thousand swift steeds, two hundred elephants, and wealth; he pours clarified butter on a blazing fire, honors Brahmanas, and offers kingdom, army, treasury, and self to the Pandavas.

Virata pours clarified butter on a blazing fire and honors Brahmanas in the immediate context of the nuptial rites and dowry.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 39025-39110 confidence: medium

Krishna won a self-choice, carried away the daughter of the king of the Gandharas, and yoked the angry kings to his nuptial car.

Krishna vanquishes kings at a self-choice, takes the Gandhara princess, and yokes angry kings to his nuptial car.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 15004-15064 confidence: medium

Narada says he is going to see the Lord of the waters, proposes traveling with Matali, says they will search the nether regions and select a bridegroom, and together they enter the nether regions, meet Varuna, receive honor, obtain leave, and wander in the region of the Nagas.

Narada says they will search and select a bridegroom, and Jyotsnakali is described as having chosen Pushkara as husband.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 10994-11077 confidence: medium

Trying to conquer Vasudeva is compared to extinguishing fire, stopping the Sun and Moon, and plundering Amrita; Krishna is then said to have defeated Bhoja warriors and carried off Rukmini on a single car to make her his wife, after which Pradyumna was born by her.

Krishna is said to have carried off Rukmini on a single car for the purpose of making her his wife.
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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 66280-66408 confidence: high

The wife is the true associate and sharer of merits; Hindu marriage is described as complete union for religious and other acts.

The wife is described as the husband's true associate and sharer of merit, and marriage as making two persons one individual for religious and other acts.
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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

Daksha fathers sixty daughters and gives twenty-seven Nakshatras to Shoma; Shoma favors Rohini, and the other wives complain to Daksha.

Shoma's preference for Rohini over the other Nakshatras provokes complaint, Daksha's curse, and the moon's waning, waxing, spots, and hare-mark.
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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

Uma, daughter of Himavat, is desired by Rudra and promised to Mahadeva; Bhrigu asks Himavat to give Uma to him, but Himavat replies that Rudra is already selected.

After Himavat refuses Bhrigu's request for Uma because she is promised to Rudra, Bhrigu curses the Himavat mountains to lack jewels and gems.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 39001-39034 confidence: medium

The she-pigeon reflects on wifehood, the husband's satisfaction, marriage in the presence of fire, and a simile of being consumed like a creeper in forest fire.

The she-pigeon states that marriage union takes place in the presence of fire and that the husband is the wife's highest deity.
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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 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 14293-14376 confidence: medium

Shalya falls like a mountain summit and like Indra's banner; the Earth receives him like a wife, and he is compared to an extinguished fire on a sacrificial platform.

The Earth is personified as a dear wife rising to receive Shalya, and Shalya is said to have enjoyed the Earth like a wife and now to sleep on her breast.
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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 16704-16786 confidence: medium

Daksha has twenty-seven daughters, gives them in marriage to Soma, and they are connected with constellations and time calculation; Rohini is foremost in beauty and favored by Soma.

The passage centers on Soma's marriage to Daksha's twenty-seven daughters and his exclusive affection for Rohini, causing grievance among the other wives.
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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 18326-18409 confidence: medium

Sruvavati, daughter of Bharadwaja, is a beautiful Brahmacharini who practices severe austerities for many years to obtain the Lord of the celestials as husband.

Sruvavati performs long and severe vows to obtain Indra as husband, and Indra later grants that she will live with him in heaven.
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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

The old lady tells a gathering of Rishis she will give half her penances to one who marries her; Sringavat, Galava's son, accepts on the compact that she live with him for only one night.

The old ascetic woman offers half her penances to whoever marries her, and Sringavat accepts under a one-night compact fulfilled through a ritual marriage.
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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: medium

Sringavat marries her according to ordinance after libations are poured on the fire; that night she becomes young, fair, and adorned with celestial attire, ornaments, garlands, unguents, and perfumes.

After the marriage rite, the old woman becomes a young, celestially adorned woman for the night before departing for heaven.
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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

Agni courts Sudarsana, takes the shape of a Brahmana, and seeks her hand from the king.

Agni, a deity, seeks and marries Duryodhana's daughter Sudarsana according to Vedic rites.
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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 24802-24932 confidence: low

Yudhishthira's subject is marriage as a union for practicing religious duties jointly; the note explains his objections involving pleasure, death, interrupted joint duties, and different destinations after death.

The note states that marriage is spoken of as a union for practicing religious duties together and summarizes Yudhishthira's objections to that view.
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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 25295-25400 confidence: medium

Notes explain that wife-status arises from actual wedding, not merely a promise; kin declaration with due rites completes marriage; promise-breaking may produce sin or fault; eligibility of husbands is emphasized.

Marriage is presented as completed through actual wedding, due rites, kin declaration, and circumambulation around the bridegroom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26515-26635 confidence: high

Marriage is not a contract but the union of two individuals of opposite sexes into one person for the performance of pious deeds.

Marriage is defined as the union of two individuals into one person for the better performance of pious deeds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 20557-20618 confidence: medium

Mahadeva asks Uma to discourse on the duties of women from the beginning and says that her discourse will have great merit, become authoritative, and be followed through generations.

Mahadeva describes Uma as his spouse, equal in conduct and vows, and states that half of his body is made up of half of her body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 20654-20736 confidence: medium

Uma begins a discourse on women’s duties and says that these duties arise in wedding rites; a woman becomes her lord’s associate in righteous deeds before the nuptial fire.

The wife is said to become her husband’s associate in all righteous deeds in the presence of the nuptial fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIII / SECTION LIV / SECTION LV / SECTION LVI; lines 9143-9196 confidence: medium

Jamadagni will marry a girl from Kusika's race, the daughter of Gadhi and Kusika's granddaughter, and will beget a regenerate son with Kshatriya accomplishments.

Jamadagni of the Bhrigu line marries Gadhi's daughter, Kusika's granddaughter, and Chyavana says Kusika will become related to the Bhargavas by marriage.
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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: high

After the wedding of Rudra, armed with the trident, with the goddess who became his spouse, on Himavat, Rudra wishes to unite with the goddess.

The passage begins after the wedding of Rudra and Uma on Himavat and describes the divine pair seated together before a contemplated union.
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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

Siva is described as having the horizon for garments, as a Brahmacharin with seed drawn up, as having half his body occupied by his dear spouse, as subjugating Kama, as having the crematorium for a sporting ground, as praised for dancing, and as sporting with spirits and ghosts.

Siva is described as having half of his body occupied by his dear spouse.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2309-2392 confidence: medium

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

Feminine creatures are said to spring from Uma, masculine creatures from Siva, and the universe is described as structured by two forms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 7527-7592 confidence: medium

Yudhishthira asks Bhishma about the root of duties, kinsmen, home, Pitris, and guests; he treats the marriage of one's daughter as foremost and asks to whom a daughter should be given.

The passage explicitly frames the marriage of one's daughter as the root or foremost duty connected with duties, kinsmen, home, Pitris, and guests, and then treats marriage through sacred-law categories.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 7527-7592 confidence: high

Bhishma says the bridegroom's conduct, disposition, learning, birth, and acts should be examined before giving a daughter to an accomplished bridegroom; this is called Brahma marriage.

Bhishma classifies named marriage forms and distinguishes righteous forms from unrighteous forms that should not be used.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 7594-7667 confidence: high

The kinsmen's engagement is binding and sacred, but the engagement entered by the wedder and wedded with Mantras is said to be more so and to create the husband-wife relationship.

The passage says dower alone does not create husband-wife status, while engagement aided by Mantras and actual hand-taking with due rites creates marriage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 7669-7742 confidence: high

Valhika teaches that husband-wife status is created by actual bestowal or hand-taking with due rites, not dowry; he rejects wife purchase and a father's sale of his daughter.

Valhika rejects dowry, sale, or purchase as sufficient and affirms due bestowal or hand-taking; the concluding rite uses water, mantras, the seventh step, fire, and circumambulation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 7669-7742 confidence: high

The passage states that marriage mantras take effect at the seventh step, the maiden becomes wife through gift with water, and a suitable maiden should be wed before fire with due rites and circumambulation.

The passage explicitly locates the efficacy of marriage mantras at the seventh step and describes gift with water, fire, and circumambulation as elements of proper marriage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLII / SECTION XLIII / SECTION XLIV / SECTION XLV; lines 7745-7783 confidence: medium

The husband-wife relationship is described as subtle, linked with destiny and scripture, and distinct from a natural male-female relation based on sexual pleasure.

The husband-wife relationship is described as subtle, connected with destiny, and understandable through inspired scriptural declarations, rather than merely natural sexual relation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLII / SECTION XLIII / SECTION XLIV / SECTION XLV; lines 7745-7783 confidence: low

Bhishma cites Princess Savitri, who at her father's command chose a husband and united with him; the act is said to be praised by some and condemned by others versed in scripture.

Savitri's choice of a husband is cited as an old precedent, but the passage notes that some praise the act and others condemn it according to scripture.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 4468-4550 confidence: high

Yudhishthira asks about the origin of the saying concerning spouses discharging all duties jointly at the taking of a spouse’s hand in marriage, and whether it concerns sages’ rules, offspring, or carnal pleasure.

The passage centers on the taking of a spouse’s hand in marriage and the doctrine of spouses practicing duties jointly, then frames Ashtavakra’s eventual marriage to Suprabha as contingent on completing a commanded task.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 4468-4550 confidence: medium

The plateau is described as inhabited by Siddhas, Charanas, Mahadeva’s diverse dancing associates, and Pisachas; Mahadeva dwells there, and Uma practiced severe austerities there to obtain the three-eyed Deity.

Uma is said to have performed severe austerities at the sacred site to obtain the three-eyed Deity as her lord.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 4836-4891 confidence: medium

The lady says Vadanya sent Ashtavakra so she might instruct him; she predicts his safe return, wife, and son; she says desire for sexual union cannot be transcended in the three worlds and tells him to go back after achieving merit.

The lady predicts Ashtavakra will obtain the chosen girl as wife; after his return, Vadanya calls him the fittest bridegroom and gives the daughter's hand according to rites.
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The Markandeya Purana A BRAHMAN AND AN APSARAS. / MARRIAGE OP THE APSARAS WITH A GANDHARTA. 401 / Canto LXIII. / CANTO LX nr.; lines 21997-22030 confidence: medium

Sva-rocis marries the beauteous-eyed maiden, whom her father gives according to rites on the mountain.

The passage describes Sva-rocis marrying the maiden after her father gives her according to rites on a mountain.
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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: high

The maiden asks her father to raise the constellation for her wedding; the rishi answers, “I raise the constellation Revati to the moon’s pathway for thy sake.”

The rishi raises the constellation Revati for the maiden’s sake and celebrates his daughter’s marriage with sacred texts according to rule.
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The Markandeya Purana CAJITO LI, / CTE OFFSPBIKQ OF OUHSAHA. / CANTO Ltl. / Canto LIl.; lines 14678-14858 confidence: medium

Rudra finds Sati as wife; through Daksha’s curse Sati quits her body; she is daughter of Himavat by Mena and sister of Mainaka, friend of the Ocean; Bhava marries her again.

Sati is Rudra’s wife, quits her body through Daksha’s curse, and Bhava marries her again as his only wife.
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The Markandeya Purana CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI. / CANTO CXX?II.; lines 35484-35651 confidence: medium

The maiden asks the prince to take her hand in wedlock in a charming forest; the prince consents and says destiny caused their meeting.

The marriage is requested and accepted, performed by hand-taking and sacrifice, and accompanied by gods, Gandharvas, Apsarases, heavenly instruments, and flower-dropping clouds.
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The Markandeya Purana CAKTO LXXY. / BIRTH OP EIPATI FROM THE CONSTELLATION. / CANTO LXXV. / KING DGRCIAMA MAREIES REVATI.'; lines 24319-24374 confidence: medium

The rishi says the king spoke under Agni’s impulse; he says Agni answered that the king himself should be the maiden’s bridegroom that day.

The rishi says Agni identified the king as the maiden’s bridegroom for that day, and the rishi then gives the maiden to the king.
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The Markandeya Purana CANTO CXXIY. / CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI.; lines 35370-35481 confidence: medium

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 maiden practices austerities for the prince, refuses to abandon hope of union, is rescued, and the synopsis says Avikshit agrees to marry her.
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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.

The passage repeatedly organizes creation through marriages among primordial and divine figures, including Manu and Shata-rupa, Riddhi and Ruci, Yajna and Dakshina, Dharma and Daksha’s daughters, and the younger daughters with sages and Pitris.
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The Markandeya Purana CANTO h. / Canto L. / THE CEBATION OF THE NINE SAGES. / CANTO L,; lines 13559-13669 confidence: high

Ruci and his wife have Yajna and Dakshina; those two become husband and wife, and Yajna fathers twelve sons by Dakshina, the gods known as the Yamas.

Yajna and Dakshina are described as a son and daughter born from Ruci and his wife, and the two then become husband and wife.
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The Markandeya Purana CANTO LSXiy. / Canto LXXY. / CAKTO LXXY. / BIRTH OP EIPATI FROM THE CONSTELLATION.; lines 24201-24259 confidence: medium

When Revati is grown, Pramuca cannot find an equal husband; he asks Agni in the sacred-fire room, and Agni replies that King Durgama will be her husband, describing him as strong, valiant, kindly spoken, and fond of righteousness.

Pramuca asks Agni about a bridegroom, and Agni states that King Durgama will be Revati’s husband.
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The Markandeya Purana CANTO LXVni. / BI!S?CBIPT10N OF THE NTOHIS. / DESCRIPTION OP THE NIDHIS. / Canto LXIX.; lines 22748-22820 confidence: medium

Uttama marries Bahula, a maiden of Babhru's race, in a comparison to Indra marrying famous Saci.

Uttama's marriage to Bahula is explicitly compared to Indra marrying Saci.
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The Markandeya Purana Canto LXXIY. / CANTO IiXXtV. / CANTO LSXiy. / Canto LXXY.; lines 24095-24142 confidence: medium

The canto summary says Rita-vac’s son was bad because born under Revati; Rita-vac cursed the constellation to fall, and a daughter was born from it whom Pramuca adopted and named Revati.

The canto summary states that Rita-vac’s curse made Revati fall, and that the constellation was restored to its place at the marriage of Durgama and Revati.
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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 synopsis says the goddess explained that by a vow she could marry no one who did not conquer her in fight.
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The Markandeya Purana Canto LXXXY. / CAXITO LX3CXY. / CANTO LXXXV. / CANTO LXXXT.; lines 27099-27165 confidence: medium

The messenger urges the goddess to approach S'umbha or his younger brother Nisumbha, calls her a gem, and says she will gain supreme dominion by wedding.

The goddess is called a gem and invited to wed S'umbha or Nisumbha, with dominion attached to the marriage offer.
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The Markandeya Purana Canto LXXXY. / CAXITO LX3CXY. / CANTO LXXXV. / CANTO LXXXT.; lines 27099-27165 confidence: high

The goddess acknowledges S'umbha's sovereignty over the three worlds and Nisumbha's likeness to him, then recalls her vow that whoever defeats her in fight, removes her pride, and equals her strength shall be her husband.

The goddess states that only the one who vanquishes her in fight, removes her pride, and matches her strength shall be her husband.
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The Markandeya Purana Canto LXXXY. / CAXITO LX3CXY. / CANTO LXXXV. / CANTO LXXXT.; lines 27099-27165 confidence: medium

The messenger urges the goddess to approach S'umbha or his younger brother Nisumbha, calls her a gem, and says she will gain supreme dominion by wedding.

The messenger promises supreme dominion through wedding, and the goddess identifies S'umbha as sovereign of the three worlds.
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The Markandeya Purana CANTO Ml. / GAHTO MI. / A BRAHMAN AND AN APSARAS. / MARRIAGE OP THE APSARAS WITH A GANDHARTA. 401; lines 21726-21746 confidence: medium

“MARRIAGE OP THE APSARAS WITH A GANDHARTA.”

The heading names a marriage of an apsaras with a Gandharta, and the dialogue concerns union.
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The Markandeya Purana Canto OY. / CANTO or. / CANTO CYL / Canto CVI.; lines 31067-31173 confidence: high

Visva-karman gives Sanjna to Vivasvat; the Sun fathers Manu Vaivasvata, Yama, and the daughter Yamuna/Yami, with Yama and Yami described as twins.

The Sun marries Sanjna and fathers Manu, Yama, and Yamuna/Yami; he later fathers Savarni, Saturn, and Tapati by Chhaya.
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The Markandeya Purana CANTO TV. / CAHTO IV. / Canto V. / CANTO V.; lines 1160-1261 confidence: high

Dharma relinquishes Indra’s innate glory and Yudhishthira is born; Vayu relinquishes might and Bhima is born; Dhananjaya is born from half of Indra’s power; Yama’s two sons are born of Madri; Indra is thus incarnate in five forms.

Krishna/Draupadi is identified as Indra’s wife and wife to five men because Indra became incarnate in five forms.
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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.

An Apsaras offers her daughter to an ascetic as wife, he accepts, and the marriage is performed according to ordinances before munis.
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The Markandeya Purana Canto XX. / THE STORY OF KUVALAYASVA, / CANTO IX. / Canto XXI.; lines 6236-6364 confidence: low

The synopsis states that Sita-dhvaja/Kuvalayasva wounds and pursues the Daitya Patala-ketu, falls through a chasm into Patala, meets Madalasa, marries her with Kundala's help, kills opposing Daityas, and brings her home.

The supplied canto synopsis states that the prince marries Madalasa with the help of her companion Kundala.
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The Markandeya Purana GAHTO MI. / A BRAHMAN AND AN APSARAS. / MARRIAGE OP THE APSARAS WITH A GANDHARTA. 401 / Canto LXIII.; lines 21919-21994 confidence: medium

Indivara says the hero delivered him from the demon-condition and asks him to accept the maiden as wife and take the eight-part Ayurveda.

Because the hero delivered him from demon-condition, Indivara asks him to accept his daughter as wife and take the Ayurveda; he then bestows the science and proceeds to give his daughter.
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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

The freed maiden Vibhavari identifies herself as daughter of the Vidyadhara Mandara, offers herself to Svarocis, and offers knowledge that reveals the utterances of all created things.

Vibhavari offers herself and speech-revealing knowledge, and Kalavati offers herself in true form together with Padmini knowledge; Svarocis then marries both maidens.
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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

Sati prevents Kalavati from self-destruction, foretells Svarocis as her husband and a Manu son, says the Nidhis will obey her and give wealth, gives Padmini knowledge, and Kalavati offers that knowledge and herself to Svarocis.

Sati foretells that Kalavati will have Svarocis as husband and that her son by him will be a Manu.
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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: high

Svarocis accepts Kalavati; urged to joy by the glances of Vibhavari and Kalavati, he takes both their hands in marriage while heavenly instruments sound and Apsarases dance.

When Svarocis takes both maidens’ hands in marriage, heavenly instruments sound and Apsarases dance.
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The Markandeya Purana THE STORY OF KUVALAYASVA, / CANTO IX. / Canto XXI. / CAKTO XXL; lines 6367-6518 confidence: medium

Surabhi tells the maiden that the base Danava will not get her; the one who pierces him with arrows when he reaches the world of mortals will shortly be her husband.

Surabhi prophesies that the Danava’s arrow-wounder will be the maiden’s husband, Kundala verifies the fulfillment, and the marriage is performed with fuel, kusa grass, fire, sacrifice, and mantras.
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The Markandeya Purana THE STORY OF KUVALAYASVA, / CANTO IX. / Canto XXI. / CAKTO XXL; lines 6520-6584 confidence: medium

The speaker states that religion, wealth, and love combine in wedded life and that both husband and wife are needed for these aims.

The speech states that religion, wealth, love, offspring, and duties toward gods, pitris, guests, and a spouse rest on wedded life.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11864-12031 confidence: low

The monarch, compared to Bali in Indra’s noose, reproaches Kaikeyí, recalls taking her hand before the sacred flame, repudiates her and her son, laments Ráma’s stopped consecration, and says Ráma will pour his funeral flood.

The monarch recalls taking Kaikeyí’s hand before the sacred flame and then repudiates her and her son.
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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 25822-25995 confidence: medium

Anasúyá praises Sítá’s virtue in renouncing kin, state, and wealth to follow Ráma into the woods, and teaches that devoted wives gain heaven, fame, and merit, while unfaithful women lose virtue and reputation.

Anasúyá praises Sítá for renouncing kin, state, and wealth to follow Ráma into solitary woods, and Sítá affirms she would not leave her husband.
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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 25822-25995 confidence: medium

Anasuya praises Sita for resigning kin, state, and wealth to follow Rama, and teaches that constant love and service to a husband bring heavenly reward while opposite conduct loses virtue and fame.

Anasuya teaches that wives unchanged in love gain high spheres, and Sita affirms loyalty to Rama while recalling wedding fire and handclasp.
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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 plans a Bride’s Election and declares that whoever can manage the divine bow bestowed by Varuṇ shall be Sítá’s husband.

Janak sets a public bridegroom test with a divine bow that other suitors cannot manage; Ráma alone strings and breaks it and gains Sítá as bride.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25997-26140 confidence: medium

Janak offers Sítá to Ráma with pure water, but Ráma declines until he knows his father’s mind; messengers bring Daśaratha.

Janak offers Sítá to Ráma with pure water, and the marriage proceeds after paternal consent.
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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

As Sítá’s marriage time approaches, Janak worries because she is no daughter of a mortal woman and he cannot find a bridegroom fit for her; he decides to hold a Bride’s Election with rites prescribed of old.

Janak sets a Bride’s Election in which the husband will be the one who can manage the divine bow; suitors fail, while Ráma strings and breaks the bow and wins Sítá.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25997-26140 confidence: medium

Janak offers Sítá to Ráma with pure water; Ráma declines until his father’s mind is known, messengers bring Daśaratha, and Janak gives Sítá to Ráma and Urmilá to Lakshmaṇ.

Janak offers Sítá to Ráma with pure water, and Ráma waits for Daśaratha’s approval before the bride is given.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25997-26140 confidence: medium

Janak offers Sítá to Ráma with pure water; Ráma declines until his father’s mind is known, messengers bring Daśaratha, and Janak gives Sítá to Ráma and Urmilá to Lakshmaṇ.

Janak gives Sítá to Ráma and also gives Urmilá to Lakshmaṇ, linking two women of Janak’s house with two brothers of Raghu’s house.
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The Ramayan of Valmiki Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 confidence: medium

Brahma tells Rama to put aside the mortal thought and identifies him as Narayana, the lord to whom all creatures bow, Vishnu, guide, Krishna, and bearer of divine weapons and attributes.

Brahma identifies Sita as Lakshmi, the celestial spouse of Rama, while identifying Rama as Narayana/Vishnu.
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The Ramayan of Valmiki Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 confidence: medium

Brahma says Sita is Lakshmi, Rama’s celestial spouse, and that Rama took his current form to free the worlds from Ravana; the tyrant has been slain and the task completed.

Brahma identifies Sita as Lakshmi, Rama’s celestial spouse, and the passage ends with the restored embrace of Rama and Sita.
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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 56067-56092 confidence: medium

She walks around her lord, reverently adores the gods, raises suppliant hands, and prays to the Lord of Flame.

Sītā declares that her heart has never strayed from Rāma and ritualizes the statement by circumambulating her lord and praying to Fire.
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The Ramayan of Valmiki Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27420-27561 confidence: medium

Māṇḍakarṇi practices extreme austerity for ten thousand years in water and ten thousand years on air; the gods, led by Agni, fear he will gain a divine seat and send five beautiful nymphs to seduce him from his vows.

The five heavenly nymphs seduce Māṇḍakarṇi from his vows and each becomes his wedded wife.
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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

Lomapád asks priests how to stay the plague; they advise bringing Vibháṇdak’s child by persuasion, capture, or guile and wedding him to the king’s daughter.

The priests instruct Lomapád to wed his daughter to Rishyaśring after bringing him into the kingdom as the cure for drought.
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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

Lomapád sits on the Angas’ throne; his folly brings a plague, rain does not fall for many years, and grievous drought ruins all.

Lomapád’s land suffers drought, and the priests prescribe bringing Rishyaśring and wedding the king’s daughter to him as the remedy.
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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: medium

Rishyaśring is to be allied to mighty King Lomapád by wedlock; Śántá, praised for beauty, mind, and grace, is to be his royal bride.

Rishyaśring is allied to King Lomapád by wedlock, with Śántá as his royal bride.
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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: medium

Holy Rishyaśring is to be allied by wedlock to mighty King Lomapád; Śántá, praised for beauty, mind, and grace, will be his royal bride.

Rishyaśring, called holy, is to be allied to King Lomapád by wedlock, with Śántá as his royal bride.
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The Ramayan of Valmiki Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 2126-2229 confidence: high

The king gives his lotus-eyed daughter as the Brahman’s bride; Rishyaśring lives in the royal town with Śántá his beloved wife.

Lomapád gives his lotus-eyed daughter Śántá to be Rishyaśring’s bride, and Rishyaśring lives in the royal town with her as his wife.
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The Ramayan of Valmiki Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 2126-2229 confidence: medium

The king gives his lotus-eyed daughter as the Bráhman’s bride; Rishyaśring lives in the royal town with Śántá as his beloved wife.

The monarch gives his lotus-eyed daughter to be Rishyaśring’s bride, and Rishyaśring lives with Śántá as wife in the royal town.
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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

Vaśishṭha begins the genealogy: Brahmā arises from viewless Nature, followed by Marīchi, Kaśyap, Vivasvat, Manu, Ikṣvāku, and subsequent kings.

Before asking for Janak’s daughters, Vaśishṭha recites the ancestry and virtues of Daśaratha’s line, then presents Rāma and Lakṣmaṇ as worthy bridegrooms.
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The Ramayan of Valmiki Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8716-8895 confidence: medium

Janak, after his rites, tells Satananda that his younger brother Kushadhwaj lives in Sankasya by the Ikshumati and is guardian of the rite; Janak wants him to share the expected bliss.

In a formal court and ritual context, Vasishtha asks for Janak’s daughters to be joined as wives to Rama and Lakshman, pairing peerless youths with peerless brides.
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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 8898-8983 confidence: medium

Janak says he joys to give the maidens to the boys: “Let Sítá be to Ráma tied. / And Urmilá be Lakshmaṇ’s bride.”

The passage pairs Sítá with Ráma and Urmilá with Lakshmaṇ and frames the unions with ritual dowry, offerings, and auspicious lunar timing.
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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 8898-8983 confidence: medium

Janak says he joys “To give these maidens to the boys,” naming Sítá for Ráma and Urmilá for Lakshmaṇ.

Sítá and Urmilá are assigned to Ráma and Lakshmaṇ, with dowry, offerings to spirits, and an auspicious lunar date for nuptial rites.
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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: medium

Sítá grows in strength and grace as Janak’s cherished daughter; he vows her as a prize fit for the noblest hero’s worth.

Janak vows Sítá as the prize of heroic worth and says Ráma may receive her if he can string the heavenly bow that defeated other rulers.
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The Ramayan of Valmiki Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8463-8633 confidence: high

The hermit tells Rama to behold the bow; Rama opens the chest, lifts the weapon, draws the string, breaks the bow in two, and the sound shakes the earth and fells the people.

Janak's vow makes Sita's marriage depend on the hero who proves his worth by the bow feat, and he declares Sita to be Rama's wife after Rama breaks the bow.
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The Ramayan of Valmiki Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8463-8633 confidence: medium

Janak says Ráma stands alone, has shown peerless might, and declares: “My Sítá shall be Ráma’s wife”; he asks to send counsellors to Ayodhyá with news for the king.

The marriage decision is made by Janak, involves royal houses, depends on a vow, and proceeds with Viśvámitra’s consent and Daśaratha’s consultation with priests and counsellors.
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The Ramayan of Valmiki Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8636-8713 confidence: medium

Janak welcomes Daśaratha, says his sons will gladden him, praises the arrival of Vaśishṭha and other sages, rejoices in alliance with Raghu’s sons, and states that the completed rite will be followed by the marriage of Ráma.

Janak explicitly links the marriage of Ráma with saintly and paternal sanction and celebrates the alliance of his house with Raghu’s sons.
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The Ramayan of Valmiki Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8636-8713 confidence: medium

“Joy! for my house in glory grows, With Raghu’s noblest sons allied... Then, sanctioned by the saints and thee, The marriage of thy Ráma see.”

Janak says the rite will be completed with early light and asks Daśaratha to witness Ráma’s marriage sanctioned by the saints and by Daśaratha; he later orders the rite after consulting his daughters’ needs.
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The Ramayan of Valmiki Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine.; lines 8986-9065 confidence: high

Kuśik’s son says no mind can reach the glories of Ikshváku’s and Janak’s lines, that they are unmatched in fame, and that peerless pairs will join in holy bands.

The passage frames the marriages as holy bands joining peerless royal pairs and explicitly uniting Janak’s race with Daśaratha’s house.
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The Ramayan of Valmiki Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine.; lines 8986-9065 confidence: medium

Janak states that no day compares for marriage with the last day of Phálguni, ruled by the genial deity.

Janak identifies the last day of Phálguni, ruled by a genial deity, as an especially lucky day for marriage.
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The Ramayan of Valmiki Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine.; lines 8986-9065 confidence: high

Kuśik’s son, with Vaśishṭha present, begins speaking and praises the unmatched glory and honor of the Ikshváku and Videha lines, saying the pairs are well matched in holy bands.

The passage frames the marriages as holy bands and marriage rites that unite the houses of Ikshváku and Videha, with sages participating and an auspicious day chosen.
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The Ramayan of Valmiki Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9068-9216 confidence: high

Vasistha tells Janak that Dasaratha has prayed and vowed with his sons waiting, and says giver and taker of the maidens' hands must ratify a mutual oath before the marriage rites are celebrated.

The passage centers on marriages solemnized by vows, an altar, offering in flame, hand-taking, sprinkling, and circumambulation of the fire.
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The Ramayan of Valmiki Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9068-9216 confidence: high

Janak sprinkles holy dew over Sita, gods and saints cry approval, and Janak rejoices after bestowing his daughter.

Gods and saints acclaim the bestowal of Sita, and flowers, music, and dancing descend or sound from the celestial realm during the wedding.
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The Ramayan of Valmiki Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9068-9216 confidence: high

“The giver and the taker both / Must ratify a mutual oath.”

The passage centers on formal royal nuptials performed with vows, an altar, offerings in fire, joined hands, circumambulation, and divine approval.
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The Ramayan of Valmiki Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9219-9310 confidence: medium

As each daughter leaves her bower, King Janak gives splendid dowers: textiles, troops, vehicles, animals, attendants, slaves, silver, coral, gold, and pearls.

The passage occurs in the nuptial sequence and describes Janak giving rich dowers to his daughters as they depart after marriage.
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The Ramayan of Valmiki Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9219-9310 confidence: medium

Janak gives his daughters a splendid dower: rugs, silks, warrior force, vehicles, elephants, infantry, horses, maids, slaves, silver, coral, gold, and pearls.

Janak gives extensive wealth, attendants, military resources, and precious materials to his daughters as they leave their bowers in the nuptial context.
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The Ramayan of Valmiki Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9432-9605 confidence: medium

Kausalya, Sumitra, Kaikeyi, and other palace women welcome Sita, Urmila, and Kusadhwaj's children; the brides wear linen, pray with offerings at altars, and live with their husbands in prosperous palace life.

The brides are welcomed by the queens, pray with offerings at altars, and enter married life with the royal youths.
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The Ramayan of Valmiki Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9432-9605 confidence: medium

Kauśalyā, Sumitrā, Kaikeyī, and other palace women welcome Sītā, Urmilā, and Kuśadhwaj’s daughters; the women pray with altar offerings, and the princesses live with their husbands amid wedded bliss.

The queens welcome Sītā, Urmilā, and the other brides; the women pray with offerings at the altars, and the princesses pass time with their lords in wedded life.
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The Ramayan of Valmiki Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9607-9641 confidence: medium

Rama spends blissful seasons beside his darling, with each thought on her, as lover, friend, and worshipper.

The passage presents Rama and his wife as an ideal married pair and explicitly compares them to Vishnu with Lakshmi.
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The Ramayan of Valmiki Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9607-9641 confidence: medium

Ráma passes blissful seasons by his wife's side; he loves her because his father's voice gave and approved her and for her charms and virtues; the pair is described as lord and second life in a double form with communing hearts.

Ráma and his wife are described as lord and second life in a double form with communing hearts, and their alliance is compared to Vishṇu with Lakshmi.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23351-23518 confidence: medium

Aśoka blossoms appear like threatening monkeys; Sítá asks to visit them, Ráma accompanies her, and the lovers weave flower crowns and chains; they are compared to Śiva and Umá in Himaván’s groves.

Ráma and Sítá’s play among the Aśokas is explicitly compared to Śiva and Queen Umá in Himaván’s groves.
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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.

Śántá is married to Rishyaśring, and Daśaratha requests that Śántá with her husband come to aid the sacrifice for sons.
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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: low

The old tale foretells Daśaratha of Ikshvāku’s line, his friendship with Lomapād, the daughter Śāntā, Lomapād’s childlessness, Daśaratha’s giving of Śāntā, and her marriage to Rishyaśring.

Śāntā is married to Rishyaśring, a hermit’s son and Brāhman whose presence is required for Daśaratha’s sacrifice.
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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.

Sítá is separated from Ráma, keeps her thoughts fixed on him, and is described as adorned only by her love for him.
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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 46295-46429 confidence: medium

Sítá replies that she detests the shameful proposal and will cling to Ráma, Ikshváku’s son, until her life ends.

Sítá rejects Rávaṇ and maintains exclusive loyalty to Ráma despite threats.
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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 3465-3507 confidence: low

Palace women follow well-dressed Śántá and present her as the saint's son's bride.

Śántá is presented as the saint's son's bride, embraced by the saint as a daughter, and bows before him.
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The Ramayan of Valmiki Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14329-14415 confidence: medium

A scripture text says that a woman whom her parents bestow on a man, joined “With water and each holy rite,” is his wife “in this world” and “in the after life.”

The cited scripture says a woman joined to a man by water and holy rites is his wife in this world and in the afterlife.
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The Ramayan of Valmiki Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14329-14415 confidence: high

Sita reports a Brahman proclaiming ancient scripture: a woman bestowed by parents and lawfully united with water and holy rite is the man’s wife in this world and afterlife.

Sita quotes an ancient scripture text that a woman lawfully joined by parental bestowal, water, and holy rite is the man’s wife in this world and in the afterlife.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14418-14504 confidence: medium

“With thee is heaven, where’er the spot; / Each place is hell where thou art not.”

Sita says she cannot live without Rama, threatens poison if abandoned, and says death is better than prolonged separation.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14418-14504 confidence: high

She says she cannot look to any guard but Rama, that going with him is all she claims, and that he must not forsake his wife and journey to the wood without her.

The speaker identifies herself as Rama's wife, refuses any guardian but him, and insists that he must not leave her when he journeys to the wood.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14418-14504 confidence: high

She questions her sire's welcome of Rama, asks what fear makes Rama flee from her, and says: "To thy dear will am I resigned / In heart and body, soul and mind, / As Sávitrí gave all to one, / Satyaván, Dyumatsena’s son."

The speaker explicitly compares her own surrender to Rama with Savitri giving all to Satyavan.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 confidence: medium

Brahmadatta rules Kāmpilī; Kuśanābha arranges for him to be lord of his hundred daughters, and Brahmadatta takes each maiden’s hand.

Brahmadatta takes each maiden’s hand in marriage, after which deformity and cares depart.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 confidence: medium

Brahmadatta rules Kámpilí. Kuśanábha gives him his hundred daughters; as Brahmadatta takes each maiden’s hand, her deformity and cares disappear, and Kuśanábha sees them freed from the Wind-God’s might.

When Brahmadatta takes the hand of each of Kuśanábha’s daughters in marriage, their deformity and cares disappear and they are freed from the Wind-God’s might.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5320-5394 confidence: high

Umā performs austere vows and rigid fasting; the king gives her to immortal Rudra as bride.

Umā, after austerities, is given as bride to immortal Rudra, an unequalled lord adored through the worlds.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5320-5394 confidence: medium

Umā performs austere vows and rigid fasting; the king gives her to immortal Rudra as bride.

Umā spends a long time in austere vows and rigid fasting before being given as Rudra’s bride.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5320-5394 confidence: high

Umá practices austere vows and fasting, and Himálaya gives her to be the bride of immortal Rudra.

After Umá’s austerities, Himálaya gives her to be the bride of immortal Rudra.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15523-15656 confidence: medium

Vashishtha rebukes Kaikeyi, says “Sítá to exile shall not go,” and declares, “Those joined by wedlock’s sweet control / Have but one self and common soul.”

Vashishtha states that those joined by wedlock have one self and common soul, and that Sita is Rama’s self and soul.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15523-15656 confidence: medium

Vasistha, the king's guide, rebukes Kaikeyi, says Sita shall guard Rama's throne, and states that married spouses have one self and common soul, making Sita Rama's self and soul.

Vasistha states that wedlocked spouses have one self and common soul and identifies Sita as Rama's self and soul.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57691-57754 confidence: medium

Vedavatī says she has wed Nārāyaṇa with her heart and that Nārāyaṇa alone is her husband.

Vedavatī says she has wed Nārāyaṇa with her heart and accepts no other husband.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57691-57754 confidence: medium

Rāvaṇa encounters Vedavatí in ascetic garb in a Himālaya forest; she identifies herself as the daughter of Kuśadhwaja and says she is vowed to Vishṇu/Nārāyaṇa as husband through austerity.

Vedavatí says she has wedded Nārāyaṇa in her heart and practices austerity to obtain him as husband.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65850-65967 confidence: medium

Swayamvara is defined as self-choice or election of a husband by a princess or Kshatriya daughter at a public assembly of suitors.

The Swayamvara is defined as a public ceremony where a princess or Kshatriya daughter chooses or elects a husband from suitors.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 confidence: medium

Kings are called the husbands of their kingdoms or of the earth; the note quotes, 'She and his kingdom were his only brides.'

The passage states that kings are called husbands of their kingdoms or of the earth.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 confidence: medium

Kings are said to be called the husbands of their kingdoms or of the earth, with a Sanskrit poetic example and a Shakespearean analogy.

The note states that kings are called husbands of their kingdoms or of the earth.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: medium

Urvasi briefly returns at the Lotos-lake, compares herself to dawns and winds, allows a meeting on the last night of the year, foretells a son, and instructs Pururavas to ask to become one of the Gandharvas.

Urvasi tells Pururavas that on the last night of the year he may be with her and that a son will be born to him.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59936-60014 confidence: medium

Sītā is identified as Lakshmī; Rāma is identified as Vishṇu, Krishṇa, and Prajāpati; Rāma assumed human form to kill Rāvaṇa and complete the gods’ task.

Sītā is identified as Lakshmī, while Rāma is identified with Vishṇu and other divine names.
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The Ramayan of Valmiki INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 confidence: medium

The outline includes Ráma’s birth and virtues, Viśvámitra’s old tales, the winning of Janak’s child by breaking the bow, the throne choice, Kaikeyí’s counsel, and exile.

Ráma woos and wins Janak’s child and breaks the bow that bent to none.
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The Ramayan of Valmiki INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 confidence: medium

Vālmīki sings the tale as Nārada had outlined it, including Rāma’s birth, virtues, Viśvāmitra’s legends, winning Janak’s child, breaking the unmatched bow, and fighting his namesake Rāma.

Rāma wins Janak’s child and breaks the bow that none could bend.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: medium

Late Book I titles include Janak’s Speech, Breaking of the Bow, Envoys’ Speech, Dasaratha’s Visit, Maidens Sought, Janak’s Pedigree, Gift of Kine, Nuptials, Ráma With The Axe, The Parle, Debarred From Heaven, and Bharat’s Departure.

Book I titles include maidens sought, Janak's pedigree, breaking of the bow, and “The Nuptials.”
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: medium

Late Book I titles include Janak’s speech, breaking of the bow, envoys, Dasaratha’s visit, maidens sought, Janak’s pedigree, gift of kine, nuptials, Ráma with the axe, debarred from heaven, and Bharat’s departure.

Late Book I titles include the breaking of the bow, maidens sought, the gift of kine, and nuptials.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64183-64293 confidence: high

Sacred fire is produced by rubbing two pieces of wood; in marriage and solemn covenants fire is the holy witness before whom agreement is made, with a Roman/Spenserian comparison noted.

The note says ritual fire is produced for sacred purposes and serves as holy witness in marriage and other solemn covenants.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64183-64293 confidence: high

Sacred fire is produced by rubbing two pieces of wood; in marriage and solemn covenants fire is a holy witness, with a comparison to Roman and Spenserian marriage fire.

Sacred fire is produced ritually and regarded as a holy witness in marriages and other solemn covenants.
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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 25820-25993 confidence: medium

Sítá recalls counsel from her mother and friends, including the moment by the fire when Ráma clasped her hand, and names Sávitrí and Rohiṇí as glorified faithful wives.

Sítá recalls counsel received when she stood by the fire and Ráma clasped her hand, linking marriage rite memory to her present conduct.
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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

Janak decides to hold a Bride’s Election according to rites prescribed of old.

Janak makes Sítá’s marriage depend on managing the heavenly bow; other suitors fail, while Ráma strings and breaks it and so receives Sítá.
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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

Janak offers Sítá to Ráma with pure water, but Ráma waits to learn his father’s mind; swift horsemen bring Daśaratha from Ayodhyá.

Ráma waits to learn Daśaratha’s will before accepting Sítá, Janak gives Sítá to Ráma, and Urmilá to Lakshmaṇ, allying Janak’s house with Raghu’s house.
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The Rámáyan of Válmíki, translated into English verse Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56093-56229 confidence: medium

Brahmá tells Ráma to set aside the mortal thought and identifies him as Lord Náráyaṇ, the God to whom creatures bow, Vishṇu, Krishṇa, world-sustainer, and bearer of divine weapons and forms.

Brahmá identifies Ráma as Náráyaṇ/Vishṇu and Sítá as Lakshmí, his celestial spouse, and the episode ends with their reunion.
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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: low

Lomapád is foretold as king on the throne of Anga; his folly brings plague, no rain for many years, and grievous drought, so he asks priests to declare a cure.

Lomapád’s folly brings drought, and the priests advise bringing Rishyaśring and duly wedding him to the king’s daughter as the declared remedy.
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The Rámáyan of Válmíki, translated into English verse Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 2124-2227 confidence: high

Village herdsmen tell Vibháṇdak that Lomapád, lord of Anga, has bestowed hamlets, cattle, and riches on Rishyaśring as a sign of grace; Vibháṇdak accepts fate and returns home.

Lomapád bestows lands and cattle on Rishyaśring, gives high guest gifts, feeds and serves him, seeks his grace, and gives his daughter as bride.
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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: medium

Janak and Kuśadhwaj tell Sudāman to bring Daśaratha, lord of Ayodhyā, with both sons, holy seers, ministers, and peers; Sudāman relays the invitation and Daśaratha goes to Janak’s hall.

Kings, priests, and sages gather in Janak’s hall, and Vaśiṣṭha formally requests Janak’s daughters as wives for Rāma and Lakṣmaṇa after establishing the bridegrooms’ lineage.
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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 8896-8981 confidence: medium

“Let Sítá be to Ráma tied. / And Urmilá be Lakshmaṇ’s bride.”

Sítá is assigned to Ráma and Urmilá to Lakshmaṇ, with dowry, spirit offerings, and an auspicious lunar date for the nuptial rites.
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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.

Janak vows Sítá as the prize for heroic worth, suitors fail to lift Śiva’s bow, and Ráma is named as the one who may receive Sítá if he strings it.
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The Rámáyan of Válmíki, translated into English verse Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8461-8631 confidence: high

Janak says the bow has been treasured by his race and has baffled kings, titans, fiends, gods, spirits, heavenly minstrels, bards, and snakes; he asks what human can draw, string, or lift it.

The passage presents a public test involving an exceptional bow that others cannot lift, string, or draw; Ráma succeeds by breaking it, and Janak awards Sítá according to his vow.
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The Rámáyan of Válmíki, translated into English verse Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8461-8631 confidence: medium

After the assembly recovers, Janak says Ráma stands alone in peerless might, has wrought a marvel, and declares that Sítá shall be Ráma’s wife in keeping with his promise.

Janak promises Sítá to Ráma, seeks Daśaratha’s approval, sends envoys, and Daśaratha consults priests and councillors before agreeing to travel.
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The Rámáyan of Válmíki, translated into English verse Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8634-8711 confidence: medium

Janak greets Daśaratha, speaks of his sons, praises the accompanying sages, rejoices in alliance with Raghu’s sons, and says the next morning will see his completed rite and Rāma’s marriage under saintly and paternal sanction.

Janak links the forthcoming marriage of Rāma with his completed rite and the sanction of saints and Daśaratha, then orders the rite to proceed after attending to his daughters’ needs.
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The Rámáyan of Válmíki, translated into English verse Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine.; lines 8984-9063 confidence: high

Kuśik’s son praises the Ikshváku and Videha lines, proposes Janak’s brother’s two daughters for Bharat and Śatrughna, and says this will ally the houses.

The passage frames multiple royal marriages as holy bands and marriage rites that join Ikshváku’s house with Janak’s house.
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The Rámáyan of Válmíki, translated into English verse Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9066-9214 confidence: high

Vaśishṭha tells Janak that Daśaratha has completed vows and stands with his sons, and that giver and taker must ratify a mutual oath before the marriage rites are celebrated.

The passage centers on four royal marriages solemnized through vows, hand-taking, offerings in the flame, circling the fire, and priestly direction by sages.
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The Rámáyan of Válmíki, translated into English verse Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9217-9308 confidence: medium

As the daughters leave their bowers, King Janak gives dowers including textiles, forces, vehicles, attendants, slaves, silver, coral, gold, and pearls, and sends his guest on the road.

Janak gives rich dowers to his daughters as the royal party departs from Mithilā after the nuptial context indicated by the passage label and by the daughters leaving their bowers with dowers.
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The Rámáyan of Válmíki, translated into English verse Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9430-9603 confidence: high

The king enters the palace with his sons; the queens welcome Sítá, Urmilá, and Kuśadhwaj’s daughters; the brides pray with altar offerings and live in wedded happiness with the royal youths.

The brides are welcomed into the palace with greetings, prayers, linen robes, and offerings at altars before entering wedded life with their husbands.
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The Rámáyan of Válmíki, translated into English verse Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9605-9639 confidence: medium

Ráma spends blissful seasons beside his wife, loves her for paternal approval and for her charms and virtues, and is described as her lord and second life, with heart-to-heart communion even apart.

Ráma’s marriage is father-approved; he loves his wife for her virtues and charms; their hearts commune even apart; and the pair are likened to Vishṇu with Lakshmi.
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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: medium

Śántá is brought home in triumph, wed to Rishyaśring, and taken by him as an honoured bride.

Śántá is married to Rishyaśring and later accompanies him when he is asked to perform the son-winning rite.
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The Rámáyan of Válmíki, translated into English verse Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14327-14413 confidence: medium

She cites an ancient Scripture text: parents lawfully unite a woman to a man with water and holy rites, making her his wife in this world and the afterlife.

The lady quotes an ancient Scripture text stating that a woman lawfully united to a man with water and holy rites is his wife in this world and the afterlife.
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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

Kuśanábha plans for Brahmadatta to be lord of his hundred daughters and gives them all to him; as each maiden’s hand is laid in Brahmadatta’s palm, deformity and cares depart.

Kuśanábha’s daughters are given to Brahmadatta; when each hand is placed in his palm, their deformity and cares depart and they are freed from the Wind-God’s might.
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The Rámáyan of Válmíki, translated into English verse Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5318-5392 confidence: high

Umā spends a long time in austere vows and fasting, and the king gives her to be Rudra's bride.

Umā practices vows and fasting and is given by Himālaya as bride to Rudra, an immortal lord.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15521-15654 confidence: medium

Vaśiṣṭha, the king's venerable guide, sees the bark on Sītā, rebukes Kaikeyī, says Sītā shall not go to exile, and calls her the guardian of Rāma's throne and his common self and soul.

Vaśiṣṭha states that those joined by wedlock have one self and common soul, and calls Sītā Rāma's self and soul while addressing whether she will share his exile.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15786-15955 confidence: medium

Daśaratha calls the officer over his treasures and orders robes and gems for Sítá sufficient for her years in forest wilds; the officer brings and gives them to her.

Sítá receives supplies for forest life and explicitly affirms that she will follow duty to her husband, whom she calls a woman’s god.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57689-57752 confidence: high

“Náráyaṇa and no other than he, Purushottama, is my husband. From the desire of obtaining him, I resort to this severe observance.”

Vedavatī says she has wed Nārāyaṇa in her heart and practices austerity to obtain him as husband.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57689-57752 confidence: medium

A commentator says Sītā was the principal cause of Rāvaṇa’s death while Rāma is credited with destroying him; another remark says Sītā was Lakshmī, and a cited statement links her as Sītā in Rāma’s life and Rukminī in Krishṇa’s birth.

The passage identifies Sītā with Lakshmī and cites the pattern that in Rāma’s life she became Sītā and in Krishṇa’s birth she became Rukminī.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65848-65965 confidence: medium

Swayamvara is defined as self-choice or election of a husband by a princess or Kshatriya daughter at a public assembly of suitors.

The Swayamvara is defined as a royal woman’s election of a husband at a public assembly of suitors.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62815-62938 confidence: high

The note states that kings are called the husbands of their kingdoms or of the earth and gives literary parallels for this marriage image.

The note states that kings are called husbands of their kingdoms or of the earth.
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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 THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64181-64291 confidence: high

Sacred fire is produced by wood attrition and is regarded in marriage and solemn covenants as the holy witness; the note compares this with a Roman/Spenserian rite.

The note says sacred fire is treated as the holy witness in marriage and other solemn covenants.
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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 first hymn is intended to be recited when offering an oblation to Agni at a marriage, and its object is to pray for prosperity on behalf of the married couple.

The passage summarizes hymns for a marriage ceremony, including an oblation to Agni, prayers for prosperity and progeny, a binding pledge, and invocations to deities for the couple’s blessing.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 8554-8722 confidence: medium

The person-shaped figure in the right eye has a wife, Viraj. Their meeting-place is the ether within the heart, their food is the red lump within the heart, their covering is the net-work-like structure within the heart, and their road is the upward artery from the heart; the Hita veins are compared to a hair divided into a thousand parts.

The person-shaped figure in the right eye has a wife, Viraj, and their meeting-place is the ether within the heart.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II ADHYAYA, 4. 239 / II ADHYAYA, I 7. 243 / IV ADHYAYA, 4. 249 / FOURTH ADHYAYA.; lines 12609-12694 confidence: medium

One red, white, and black unborn female produces manifold offspring; one unborn male loves and lies by her, while another leaves her as she eats.

A red-white-black unborn female produces many offspring; one unborn male loves and lies by her, while another leaves her.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5220-5371 confidence: high

The Self felt no delight alone, wished for a second, became as large as man and wife together, split itself in two, producing husband and wife, and from their embrace men were born.

The Self wishes for a second, splits into husband and wife, and human beings are born through their embrace.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5519-5661 confidence: medium

The Self alone in the beginning desires wife, offspring, and wealth for sacrifice; completeness is mapped to mind, speech, breath, eye, ear, and body-work, and is called a fivefold sacrifice.

The Self alone in the beginning desires a wife for offspring and wealth for sacrifices, and the passage then maps wife and child onto speech and breath.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 11321-11465 confidence: medium

The embrace formula states: “I am Ama (breath), thou art Sa (speech) ... I am the Saman, thou art the Rik. I am the sky, thou art the earth. Come, let us strive together, that a male child may be begotten.”

The husband and wife are verbally paired as breath/speech, Saman/Rik, and sky/earth in a procreative embrace.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16425-16561 confidence: low

The man in the right eye is Indra; his wife abides in the left eye; their union takes place in the heart cavity, and the ball of blood there is their vigour and life.

Indra is identified with the man in the right eye, his wife with the left eye, and their union is located in the heart cavity.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) I, 23 / ASVALAYANA SRAUTA-SUTRA. / BIBLIOGRAPHICAL LIST. 54! / BIBLIOGRAPHICAL LIST. 543; lines 39930-40060 confidence: low

“Rv. X, 85, die Vermahlung des Soma und der Strya”

A bibliographic title identifies Rigveda X,85 as the marriage of Soma and Strya.
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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: medium

“Sadhadharavi is used in the sense of uxor communis, and would show a familiarity with the idea of polyandry recognised in the epic poetry of the Mahabharata.”

The passage describes a common-wife or polyandry idea, the Maruts clinging to a youthful maid, and Rodasi as their lawful wife.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / MANDALA V, HYMN 57. 341 / NOTES. / MANDALA V, HYMN 58. 343; lines 23933-23989 confidence: low

At the Maruts’ approach the earth opens; rain is sown like a husband’s germ; winds are harnessed as horses; sweat becomes rain.

The earth opens at the Maruts’ approach, and their strength or rain is placed or sown like a husband’s germ.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 269 / MANDALA I, HYMN 167. 273 / NOTES. / NOTES. I, 167, 3. 275; lines 20917-21023 confidence: medium

"Besides the lightning, however, the thunder also may be said to be in the company of the Maruts, to be their friend or their wife"

The passage says lightning and thunder are in the company of the Maruts and may be treated as their friend or wife, with Rodasi as recognized wife and thunder as public companion.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 85, 7. 133 / NOTES. I, 85, IO. 139 / NOTES. I, 85, 12. 139 / NOTES, I, 85, 12. I4!I; lines 13445-13561 confidence: low

The note says vṛṣan used by itself most frequently means man, chiefly in a sexual character.

The note explicitly says vṛṣan has a sexual sense and cites husband-wife images, including Agni compared to a husband approaching wives and men coming for embrace toward wives.
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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: low

“Vana: the wood considered as a wife.”

A note glosses Vana as wood considered as a wife.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA III, ADHYAYA 8, VARGA 14-15. / MANDALA V, HYMN 2. 367 / NOTES. / MANDALA V, HYMN 2. 369; lines 17625-17831 confidence: medium

Agni becomes Aryaman when he bears the secret name of the maidens; he is anointed with cows, explained in the note as butter, and makes husband and wife one-minded.

The hymn says Agni makes husband and wife one-minded.
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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.

The pramantha is associated with male-organ shape, while the lower Arani is the receptacle and is considered as a wife or Urvasi.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 128. / ASH7AKA II, ADHYAYA 1, VARGA 14-15. / NOTES: / MANDALA I, HYMN I40O. I4I; lines 7024-7119 confidence: medium

Agni bends over brown plants, approaches his wives like a bull, shakes his horns, clasps what has been laid out, lies on them, and they grow again and attain godhead.

Agni approaches his wives like a bull, lies on them or among what is laid out, and the passage links this interaction with growth, another parental shape, another vital spirit, and indestructible life.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA V, HYMN 28. 423 / MANDALA V, HYMN 28. / ASHTAKA IV, ADHYAYA 1, VARGA 22. / NOTES:; lines 20083-20133 confidence: low

“it may be conjectured that the author of our verse imitated that passage of the great marriage hymn.”

The verse 3 note explicitly refers to a passage of the great marriage hymn and conjectures imitation by the author of the current verse.
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greek

Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 1010-1124 confidence: high

Jupiter is to be despoiled of his sceptre by his own counsels; he will make a regrettable match, and a consort will bear 'a son mightier than the father.'

Jupiter will make a regrettable match with a consort who will bear a son mightier than the father, leading to his ejection from power.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 1126-1232 confidence: medium

Prometheus says Jove's intended wedlock will hurl him from sovereignty and throne, fulfilling Saturn's curse; Prometheus alone can clearly disclose the escape.

Prometheus says Jove is prepared to wed in a way that will hurl him from sovereignty and fulfill Saturn's curse.
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Aesop's Fables; a new translation THE ASS AND THE LAP-DOG / THE FIR-TREE AND THE BRAMBLE / THE FROGS' COMPLAINT AGAINST THE SUN / THE DOG, THE COCK, AND THE FOX; lines 1484-1507 confidence: medium

The Sun is about to take a wife; the Frogs raise their voices in terror, and Jupiter asks what they are croaking about.

The Sun is about to take a wife, and the Frogs fear that he may beget other Suns whose heat would worsen the drying of their marshes.
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Aesop's Fables; a new translation THE BOY AND THE NETTLES / THE PEASANT AND THE APPLE-TREE / THE JACKDAW AND THE PIGEONS / JUPITER AND THE TORTOISE; lines 2075-2086 confidence: medium

Jupiter is about to marry and decides to celebrate by inviting all the animals to a banquet.

The passage opens with Jupiter about to marry and inviting all animals to a banquet celebrating the event.
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Aesop's Fables; a new translation THE BOY AND THE NETTLES / THE PEASANT AND THE APPLE-TREE / THE JACKDAW AND THE PIGEONS / JUPITER AND THE TORTOISE; lines 2075-2086 confidence: low

Jupiter is about to marry and decides to celebrate by inviting all the animals to a banquet.

Jupiter is about to marry and marks the event with a banquet to which all animals are invited.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5177-5263 confidence: medium

Demeter and her trim-ankled daughter are introduced; Aidoneus is said to have rapt the daughter away, given to him by Zeus.

Helios reports that Zeus gave Persephone to Hades to be called his wife, while the narrative also states that Hades seized her against her will.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5177-5263 confidence: medium

Helios says Zeus gave Persephone to Hades as wife, and that Hades took her "loudly crying in his chariot down to his realm of mist and gloom."

Helios says Zeus gave Persephone to Hades to be called his wife, and Hades is presented as a divine husband with an allotted share.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 confidence: medium

Hades obeys Zeus and tells Persephone to go to her mother, while saying he is a fitting husband and that she will rule and receive honors, with punishments for those who neglect her rites.

Hades calls himself Persephone's husband and says she will rule all that lives and moves and receive great rights among the gods.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 confidence: medium

Zeus sends Hermes with a golden wand to Erebus to persuade Hades and lead Persephone from misty gloom to the light; Hermes descends and finds Hades with reluctant Persephone, who yearns for her mother.

Persephone is in Hades' house as his shy mate, is reluctant and longing for her mother, and is sent back toward Demeter; Hades describes himself as her husband.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 626-712 confidence: low

Several poems ascribed to Hesiod are listed, including Peleus and Thetis, Theseus' descent into Hades, and a Circuit of the Earth connected with Phineus, the Harpies, and the Argonaut legend; the passage discusses later interpolation and detachment from the Catalogues.

The passage names the Epithalamium of Peleus and Thetis and discusses a Marriage of Ceyx episode.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 714-814 confidence: medium

The Titanomachy is said to begin with a theogony telling of the union of Heaven and Earth and their offspring, the Cyclopes and Hundred-handed Giants; the passage says its later course is unknown but may have resembled the Titan War in Hesiod’s Theogony.

The Titanomachy is summarized as beginning with the union of Heaven and Earth and their offspring, the Cyclopes and Hundred-handed Giants.
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Hesiod, the Homeric Hymns, and Homerica II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 confidence: high

Fragments report marriages and divine unions, including Thero with Apollo bearing Chaeron and Mecionice with Poseidon bearing Euphemus.

Thero lies in Apollo's embrace and bears Chaeron; Mecionice is joined with Poseidon and bears Euphemus; Apollo also loves Hymenaeus.
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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 places desire in Anchises' heart; Anchises says no god or mortal shall restrain him from lying with her and that he would willingly go down to Hades after reaching her bed.

The passage centers on Aphrodite, an immortal goddess, causing desire in and lying with Anchises, a mortal man.
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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 says she is mortal, names Otreus as father, says a Trojan nurse reared her, claims Hermes took her from Artemis' dance across inhabited and wild lands to become Anchises' wife and bear children, and requests family recognition, bride-gifts, and honorable marriage.

Anchises, a mortal man, lies with Aphrodite, an immortal goddess, after marriage language and bridal requests are introduced in her speech.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 confidence: medium

Schoeneus states that Hippomenes seeks his daughter as wife and must win her by contest; victory brings Atalanta, horses, renown, and return home.

Marriage to Atalanta is offered only if Hippomenes wins the contest; the race is also for his life and culminates in escape from death.
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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 3770-3893 confidence: high

The Cypria says Thetis avoided marriage with Zeus to please Hera, and Zeus angrily swore she should mate with a mortal; Hesiod is said to have a like account.

Thetis avoids marriage with Zeus to please Hera; Zeus angrily swears that she must mate with a mortal.
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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 3770-3893 confidence: high

Peleus arrives at Phthia with possessions and is praised as blessed because Zeus has given him a Nereid wife and the gods have brought the marriage to completion, honoring him above other men.

Peleus is praised because Zeus has given him a Nereid wife and the blessed gods have brought the marriage to completion.
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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

Philoctetes seeks Helen; she is described through beauty associated with Aphrodite and the Graces; women hold golden bowls; Castor and Polydeuces would have made a suitor their brother, but Agamemnon woos her for Menelaus.

Helen is the object of repeated wooing by heroes from many regions, with gifts, messages, and travel directed to Tyndareus' house.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4158-4264 confidence: medium

Apollo loved Ileus, named him by his name, joined with a nymph in sweet love, and with Poseidon raised a city wall.

Apollo loves Ileus and joins with a nymph; Cyrene bears Aristaeus to Apollo.
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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: medium

From Chaos come Erebus and black Night; Night bears Aether and Day after union with Erebus.

Night and Erebus produce Aether and Day, and Earth and Heaven produce many divine children through union.
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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: medium

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

Night unites with Erebus to bear Aether and Day, and Earth lies with Heaven to bear numerous divine children.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 confidence: medium

The passage again lists the sources and ends of earth, Tartarus, sea, and heaven; describes shining gates and a bronze threshold; places the Titans beyond gloomy Chaos; and notes Cottus and Gyes on Ocean's foundations and Briareos's marriage to Cymopolea.

The Earth-Shaker gives Cymopolea, his daughter, to Briareos to wed.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 confidence: high

Zeus makes wise Metis his first wife; before she gives birth to Athena, Zeus deceives her and places her in his belly to prevent another from holding royal sway and so she may devise good and evil for him.

The passage lists Zeus's marriages or unions with Metis, Themis, Eurynome, Demeter, Mnemosyne, Leto, and Hera and names children born from those unions.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 confidence: high

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

"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 3293-3404 confidence: medium

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

Demeter joins with Iasion in a thrice-ploughed fallow in Crete and bears Plutus, a god who bestows wealth.
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Hesiod, the Homeric Hymns, and Homerica THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 confidence: medium

At the marriage of Peleus, Strife causes Hera, Athena, and Aphrodite to dispute who is fairest; Hermes brings them to Alexandrus on Mount Ida, and he chooses Aphrodite because of the promised marriage with Helen.

The passage includes the marriage of Peleus and Thetis, a divine wedding feast, and the fragment in which Zeus assigns Thetis to a mortal husband.
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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: high

After Aphrodite is fully decked, the Hours bring her to the gods; the gods welcome her, give her their hands, and each wishes to take her home as his wedded wife because of her beauty.

When Aphrodite is brought to the gods, each desires to lead her home as his wedded wife.
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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 Hours bring Aphrodite to the gods, who welcome her, give her their hands, and each prays to take her home as his wedded wife because of her beauty.

The gods wish to take Aphrodite home as a wedded wife.
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Hesiod, the Homeric Hymns, and Homerica XI. TO ATHENA / XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS; lines 7106-7130 confidence: medium

Hera is sung as golden-throned, daughter of Rhea, queen of the immortals, sister and wife of loud-thundering Zeus, and honored throughout high Olympus.

Hera is identified as the wife of Zeus, and both are honored by the blessed throughout high Olympus.
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Hesiod, the Homeric Hymns, and Homerica XI. TO ATHENA / XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS; lines 7106-7130 confidence: medium

Hera is praised as golden-throned, born of Rhea, queen of the immortals, sister and wife of loud-thundering Zeus, and honored by the blessed throughout high Olympus.

Hera is explicitly called both sister and wife of Zeus.
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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: low

Heracles formerly wandered over unmeasured land and sea at Eurystheus' command, doing and enduring many violent deeds.

After the account of wandering and endured violence, Heracles is said to live on Olympus with Hebe as wife.
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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

“now he lives happily in the glorious home of snowy Olympus, and has neat-ankled Hebe for his wife.”

The passage says Heracles lives in Olympus and has Hebe for his wife.
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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 XXVII. TO ARTEMIS / XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL; lines 7368-7387 confidence: medium

Earth is hailed as “Mother of the gods, wife of starry Heaven,” and asked to bestow heart-cheering substance for the song.

Earth is named as wife of starry Heaven.
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Hesiod, the Homeric Hymns, and Homerica XXVII. TO ARTEMIS / XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL; lines 7368-7387 confidence: medium

The closing hail addresses Earth as Mother of the gods and wife of starry Heaven, asking her to bestow heart-cheering substance for the speaker’s song.

Earth is explicitly hailed as wife of starry Heaven.
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Hesiod, the Homeric Hymns, and Homerica XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS; lines 7390-7410 confidence: medium

Hyperion wed his sister Euryphaessa, who bore Eos, Selene, and tireless Helios.

Hyperion is said to wed Euryphaessa, his own sister, and their children include Eos, Selene, and Helios.
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Hesiod, the Homeric Hymns, and Homerica XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS; lines 7390-7410 confidence: medium

Euryphaessa bore Helios to Hyperion, who is described as the Son of Earth and starry Heaven; Hyperion wedded Euryphaessa, his own sister.

Hyperion is said to have wedded Euryphaessa, his own sister, and their children are Eos, Selene, and Helios.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: high

The Epic Cycle begins with the union of Heaven and Earth, producing three hundred-handed sons and three Cyclopes.

The passage states that Heaven and Earth unite and thereby produce hundred-handed sons and Cyclopes.
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Hesiod, the Homeric Hymns, and Homerica XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 confidence: 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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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10586-10678 confidence: high

The boy tells the princess his adventure; she recognizes the river genius as her lover, is taken to him, marries the ox-headed man, and lives in his under-river palace.

The princess recognizes the river genius as her lover, marries him, and lives with him under the river; the author explicitly calls this a wedding of a mortal maid with a river-god.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 26651-26900 confidence: low

The index entries for funeral customs, funeral feasts, funeral meats, funeral rites, funerals, and funeral usage list assimilation to marriage customs, comparison with marriage customs, relation to the Mysteries, Christian and pagan contrast, Homeric and other period rites, purpose of rites, and due dissolution of the body.

The passage indexes funeral customs as assimilated to and compared with marriage customs.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 26902-27177 confidence: high

“Human sacrifice” is indexed with “a modern conception,” “as means of sending a wife to some god,” “long-continued in Ancient Greece,” a “modern story,” and “substitute for.”

The index explicitly lists marriage of men with deities, the Sacred Marriage, mimetic marriage in cults and Mysteries, and a wife sent to a god through human sacrifice.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 27179-27423 confidence: medium

Index entry lists mysteries with benefits of participation, grades of initiation, secrecy of doctrines, association with funerals and wedding rites, named deity cults, and promises summarized by Theo Smyrnaeus.

The index lists the marriage of 'The Mistress,' Nereids' marriage with men, and mysteries associated with wedding rites.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 27179-27423 confidence: medium

Index entry lists mysteries with benefits of participation, grades of initiation, secrecy of doctrines, association with funerals and wedding rites, named deity cults, and promises summarized by Theo Smyrnaeus.

The index describes mysteries as associated with funerals and wedding rites and the Mysteries of Demeter as dramatic and effective on spectators.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 27425-27723 confidence: low

Persephone is indexed with a bridal chamber; pomegranate and quince are indexed for symbolic usage.

Persephone is indexed with a bridal chamber, and pomegranate and quince are indexed for symbolic usage.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 27725-27986 confidence: high

'The Mistress' is indexed with marriage; entries include 'The Sacred' wedding, wedding in Hades, wedding precautions, wedding-dress as funeral-garb, and wedding-scenes on funeral monuments.

The index includes 'The Sacred' wedding, the marriage of 'The Mistress,' and a wedding in Hades ballad.
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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

Pollux is cited for the statement that girls made preliminary offerings to Hera before marriage.

Girls are described as making preliminary offerings to Hera before marriage and bathing in a spring immediately before the sacrifices.
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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: low

The note discusses “Burial itself” as possibly “a mystic marriage” and quotes: “I have sunk beneath the bosom of Despoina, Queen of the Underworld.”

The note explicitly discusses burial as a possible mystic marriage and quotes descent beneath Despoina, Queen of the Underworld.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 12815-12911 confidence: high

The passage says men and women might aspire 'to wedlock with immortals' and 'to possess children half-divine.'

The passage states that men and women might aspire to wedlock with immortals and possess half-divine children.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals GENERAL INDEX 607-617 / INDEX OF GREEK WORDS AND PHRASES 618-620 / CHAPTER I. / INTRODUCTORY.; lines 519-603 confidence: medium

“Their gods were very near to those whom they favoured”; the passage says gods fought in human battles, guided wanderings, dined at human boards, took mortal consorts, and later spoke through oracles.

The gods are said to be near to favored humans, with communion possible, and to dine at human boards and take mortal consorts.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3473-3537 confidence: medium

Nicolas's handsome, strong, brave son offers to recover Demetra's daughter in exchange for her hand and sets out with the faithful stork.

Nicolas's son offers to recover the daughter and asks only for her hand in recompense before setting out with the stork.
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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 4053-4137 confidence: high

The author states that the second Zacynthian story centers on a young prince seeking the Mistress in marriage and notes that similar bride-quest plots are common in Greek folk-tales.

The passage explicitly groups modern stories in which a young prince or mortal lover seeks or wins the Mistress, Demeter, or Persephone in marriage.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 5370-5466 confidence: medium

Marriages of men with Nereids are common folk-story themes and still credible in remote districts; families may claim Nereid ancestry, and a Thessalian peasant claimed a Nereid-grandmother with local prestige.

The passage states that marriages of men with Nereids form many folk-stories and also reports a long-term love relationship with a cave-dwelling Nereid.
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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 5468-5558 confidence: medium

The Nereid returns to her proper form, goes home with the shepherd, becomes his wife, bears a son, and he hides the kerchief so she will not become a Nereid again.

The Messenian tale ends with the Nereid going home with the shepherd, becoming his wife, and bearing a son.
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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 5925-6019 confidence: medium

A Cretan tale says two men hunting wild goats by moonlight on high mountain ridges heard extraordinary music, saw a large divine assemblage of men and women, some mounted, carrying something as a corpse is carried and singing about fetching a solitary bride from a steep rock; after the men fired, the procession cried that the bridegroom was slain and fled.

The Cretan tale describes a divine assemblage with music and horses traveling to fetch a bride, followed by the reported slaying of the bridegroom.
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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 23451-23533 confidence: high

The passage says Hellenic religion imagined death-sleep as a way to closer communion with gods: the grave is a bridal bed, the tomb darkness a wedding-night, and full union with the gods the consummation of earthly communion.

The passage says the grave is a bridal bed, the tomb darkness a wedding-night, and the marriage of men with gods the ideal of Greek piety.
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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 23535-23613 confidence: high

Greek religion is described as having no founder; Orpheus and Pythagoras influenced religious thought without founding new religions, and the future-life marriage ideal is framed as a popular development rather than an invented doctrine.

The passage explicitly mentions nuptial union between gods and mortal women, goddesses and mortal men, and an ideal of future-life marriage between men and gods.
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“This curious Greek conception of death as a form of marriage” is said to appear frequently in modern Greek funeral-dirges for persons of either sex.

The author identifies death as a form of marriage in modern Greek funeral-dirges; the old man marries black earth and the dead girl says Hades is her husband.
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The author says the dead girl does not complain; her parents give the lament and gloomy Hades description, while her reply consoles by comparing death’s separation to marriage.

Multiple cited dirges and folk-songs represent death, dying, or descent to Hades through wedding language, including the dead as wed to earth or having a wedding prepared in Hades.
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The narrator says Sophocles teaches that death parts friends in the upper world but also draws the dead nearer to lower-world denizens in a wedlock-like union; Antigone is introduced as the locus classicus where death is a wedding and the rock-hewn tomb a bridal chamber.

The passage repeatedly describes Antigone’s death as wedding, her tomb as bridal chamber, and Hades or Acheron as the partner or destination of wedlock.
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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 23789-23877 confidence: high

A sick person’s dream of sexual intercourse with a god or goddess is a sign of death, because the soul near leaving the body foresees “union and intercourse with the gods”; the passage concludes that souls foresee “a wedded union with gods.”

A sick person’s dream of intercourse with a god or goddess is interpreted as a sign of death because the soul near leaving the body foresees union and intercourse with the gods.
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The listed accompaniments are “an escort of friends, both men and women, and garlands and scents and unguents and an inventory of goods.”

The passage says funeral rites resemble marriage rites because people believed the dead attained wedded union with gods.
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The passage mentions the legend of Hymenaeus’ death in the first moment of wedded delight and Prometheus’ prophecy that Zeus would make a marriage casting him down from his throne, fulfilling Cronos’ curse.

Prometheus is said to have foretold that Zeus would make a marriage that would cast him down from his throne and make him no more seen.
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The passage states that death and marriage were closely associated in thought and that funeral and marriage ceremonies resembled one another, supporting the belief that dying was like marrying into Hades’ house.

The passage explicitly states the belief that dying was like marrying into Hades’ house and applies this especially to those who died unwed.
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The passage says betrothed girls and young wives may be buried in bridal dress; Chariton's Callirrhoë is carried to burial unconscious but not dead and dressed in bridal array; similar practice is reported in modern Greece, and folk-songs describe the tomb as adorned like a bridal home.

The passage connects bridal clothing, tomb decoration, crowns, bier fruits, and the dirge “The Wedding in Hades” with the author's statement that death is treated as marriage into the unseen world.
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In the dirge “The Wedding in Hades,” a mother makes glad for her son's wedding and seeks water from springs, snow from mountains, and apples and quinces from gardens.

The dirge explicitly named “The Wedding in Hades” depicts wedding preparations using water, snow, apples, and quinces.
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The author says transferring marriage usages to the funeral scene would bring hope and teach that the dead enters a new life of wedded happiness in the unseen world.

The passage explicitly presents funeral usages as marriage usages and says Greek custom, literature, and folk-song present death as marriage into the house of Hades.
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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 24043-24126 confidence: high

The author connects the conception of death to ancient Greek religious aspirations: pious servants of the gods might hope for wedlock-like union with gods after death, supported by belief in communion with gods and corporeal existence after dissolution.

The passage says pious humans might hope for wedlock-like union with gods in the hereafter and describes a literal dream of being wedded, body and soul, with deities.
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The mass of Greek people are said to have sought close communion with gods; the mysteries might provide a means and pledge of next-world communion, described as the union of wedlock.

The passage identifies marriage of men with gods as a proposed main idea of the mysteries and describes postmortem communion with gods as the union of wedlock.
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Eusebius is cited as accusing pagans of celebrating adulteries, baser lusts, incestuous mother-son and brother-sister unions, and as saying rites and hymns include divine marriages, procreation, death-dirges, drunkenness, wanderings, love, and anger.

The passage reports accusations of divine marriages, procreation, adulteries, incestuous unions, and gods committing fornication with human hearers.
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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 24483-24564 confidence: medium

The author supposes the mysteries taught “the marriage of men with their gods”; ultimate bliss is described as “being god-beloved and dwelling with the gods,” understood as future wedlock with gods.

The author supposes that the mysteries promised initiated humans god-beloved dwelling with gods and eventual wedlock with them in the future life.
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The passage compares Demeter/Kore with the Christian story: mourning for Christ and Demeter's child, joy at Christ risen and Kore returned, life beyond the grave, and Kore's lower-world wedding as assurance of future bliss.

Kore's descent is said to be not death but wedding; she becomes the honoured bride of the underworld king, and the initiated's hopes are linked to the union of Hades and Persephone and wedded happiness with gods.
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The author says the “same doctrine” is a motif of many legends and mysteries; at Eleusis, Demeter’s daughter represents mankind because she “went down to the house of Hades.”

The passage repeatedly frames mortal or initiated hopes as union, embrace, or wedlock with goddesses, including Demeter, Despoina, and Aphrodite.
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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.

The rites are reported to give initiates salt and a phallus and to have them present Aphrodite with a coin as lovers to a mistress; the author links this with divine marriage hopes.
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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 24838-24899 confidence: high

Clement’s alluded-to mysteries are said to concern Aphrodite’s birth and to have as their object the doctrine of the marriage of men and gods.

The passage repeatedly frames mysteries or rites as teaching marriage between men and gods, wedlock with a goddess of the dead, and the union of Dionysus with the queen.
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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 24838-24899 confidence: high

Another version introduces Persephone as Aphrodite’s rival; Adonis enters the nether world, Aphrodite descends to Hades, and the goddesses arrange to share him for half the year; he survives unimpaired and weds the goddess of the dead.

The alternate Adonis version has Persephone and Aphrodite both enamoured of Adonis and arranging by compact to possess him for half the year each.
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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 24838-24899 confidence: low

Lawson says actual knowledge ends, then surmises that the priestesses and altars point to a relic of human sacrifice, once involving fourteen virgins sacrificed on Dionysus’ altars as wives.

Lawson conjectures that fourteen virgins were once sacrificed on Dionysus’ altars as wives and that later worshippers replaced this with symbolic marriage to the magistrate’s wife.
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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 24901-24976 confidence: medium

Lawson reconstructs the popular belief that corporeal gods demanded human sacrifice because they desired the person who would be sent by death, body and soul, to be wed with them.

The passage reconstructs a belief that a person killed in sacrifice is sent body and soul to be wed with a god, and states that death may have been inflicted to effect wedlock between mortals and gods.
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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 24901-24976 confidence: high

The passage says death may have effected wedlock between mortals and gods, and links this idea with the yearly marriage ceremony of Dionysus and a mortal woman representing his worshippers.

The passage describes a yearly marriage ceremony between Dionysus and a mortal woman representing his worshippers.
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“Hades and Dionysus are one”; union with Dionysus is then described as a synonym for “marriage with Hades,” a presentation of death.

The passage states that union with Dionysus is a synonym for marriage with Hades and that marriage with Hades is a common presentation of death.
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“the motif was the marriage of the deity with his worshippers” in the Sabazian mysteries, connected by some with Dionysus and by others with Zeus.

The passage explicitly identifies Sabazian and Cybele initiation acts as symbolic or promised wedded union between deity and worshipper.
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The passage interprets the final Cybele initiation stage as secret admission to the goddess’s bed-chamber and a promise of wedded union; it also suggests priestly emasculation may pledge celibacy in this life for wedlock with the goddess hereafter.

The passage discusses the goddess’s bed-chamber in Cybele initiation and gives temple examples of a couch or bridal chamber associated with Hera, the Great goddess at Phlya, and Athena.
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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 24978-25062 confidence: medium

The passage interprets the final Cybele initiation stage as secret admission to the goddess’s bed-chamber and a promise of wedded union; it also suggests priestly emasculation may pledge celibacy in this life for wedlock with the goddess hereafter.

The author suggests that Cybele’s priests may have consecrated virility and pledged celibacy in this life in return for hoped-for marriage with the goddess hereafter.
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The Athenians hail Demetrius Poliorcetes as a god, build cult honors, arrange a marriage with Athena, and after he takes Lamia to Athena’s bed-chamber, erect a temple to Lamia Aphrodite.

The Athenians hail Demetrius as a god, erect cult structures for him, and arrange a marriage between him and Athena; the author treats this as an extension and abuse of the conception of marriage between men and gods.
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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: high

A rare travesty of holy things is said to have drawn contempt, showing the general reverence for the idea of marriage between humans and gods.

The passage repeatedly states or infers that mysteries culminated in the representation of marriage or wedlock between humans and deities and that the faithful hoped to be god-beloved.
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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 author says mysteries assured immortality by showing Persephone, Adonis, or Attis restored bodily from the lower world; death was spoken of as marriage into the lower world, and human representatives were shown in wedlock with deities.

The passage says people thought and spoke of death as marriage into the lower world and that mysteries showed human representatives admitted to divine wedlock.
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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 25154-25200 confidence: high

Newlyweds sometimes attended a representation of the marriage of Zeus and Hera, an ἱερὸς γάμος forming the subject of mystic drama or legend in Greece.

The passage states that the sacred marriage of Zeus and Hera was viewed by bride and bridegroom as the divine prototype of human marriage.
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The sacred marriage is interpreted as the divine prototype of human marriage, giving the wedding a sacramental character and anticipating communion with the gods after death.

The sacred marriage gives the wedding sacramental character and is linked to close communion with gods after death and to a promise of wedlock between men and gods hereafter.
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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 25202-25286 confidence: medium

The passage summarizes Lucian’s dialogue in which Poseidon, aided by Triton, abducts Amymone; she protests, threatens to call her father, and fears being dragged into the sea and drowned.

Amymone is abducted by Poseidon, promised a named spring and exemption from the dead Danaids’ water-carrying, and is interpreted as blessed by wedlock with Poseidon.
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The author interprets the episode as evidence that the Danaids were punished for remaining unmarried by fetching water for a bridal bath; Amymone’s wedlock with Poseidon saves her, and both unmarried and uninitiated persons are linked by missing ritual ablutions before matrimony or mysteries.

The passage says marriage is revealed as a mystic and sacramental rite akin to the rites of Eleusis, and compares ablutions before mysteries and matrimony.
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The author states that mysteries are closely associated with human weddings and funerals, that death as a wedding has been exemplified in ancient literature and modern folk-songs, and that funeral customs are assimilated to marriage customs.

The author names death-as-wedding as a conception associated with mysteries and funerals, and cites an epitaph where Gorgippos descends without bridal beds to Persephone’s chamber.
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Gorgippus's epitaph says he died before seeing a bridal bed and went down to the chamber of Persephone; the passage says the phrase 'bridal chamber of Persephone' recurs in such epitaphs.

The epitaphs are described as anticipating death as a wedding with the goddess of the underworld and using the phrase bridal chamber of Persephone.
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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 25288-25390 confidence: high

The phrase about Despoina's bosom is interpreted as admission to the embrace of the underworld queen and compared with Cybele, Sabazian, and Lucianic formulas; the ritual act is treated as a sacramental pledge of future wedlock with the goddess.

The Orphic phrase about Despoina's bosom is interpreted as a sacramental ritual act pledging future wedlock between the initiate and his goddess.
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A Villa Borghese sarcophagus relief is described as death in the guise of marriage: the god of the dead carries Kore to the lower world; Eros guides; the chariot descends; the bride is compelled, the bridegroom stern, the mother averted; torches, snakes, and Hecate suggest return.

Sarcophagus scenes show the god of the dead carrying or carrying off Kore as bride to the lower world, with Eros involved in the journey.
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The marriage of Hades, or Dionysus representing him, is said to become a prototype for the dead; death comes to be viewed as a wedding with death deities, reflected in funeral monuments and Dionysiac scenes.

The passage explicitly states that the process of death came to be considered as a wedding with the deities of death and that mortal marriage with Dionysus could typify the future marriage of the dead with their gods.
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The car is drawn by male and female Centaurs with torches, drinking-horns, and musical instruments; the scene is interpreted as life reproduced out of death, with Hades rejuvenated as Dionysus and Kore as Ariadne.

The Dionysus-Ariadne cameo is interpreted as the reproduction of life out of death, with Hades issuing forth rejuvenated as Dionysus and Kore appearing as Ariadne.
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The same scene includes Eros above the horses, a dove sacred to the goddess of love, Hecate with torches guiding the steeds, Hermes ready to escort, and stars shining over the scene.

Eros or Cupid appears in multiple divine wedding-car scenes: flying above the horses for Hades and bride, directing Dionysus and Ariadne's car, and driving the wedding-car of Zeus and Hera.
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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 25392-25458 confidence: high

The passage concludes that several mystic marriages teach that marriage perfects divine and human life, and that future communion of the blessed and initiated with their gods is perfected by a marriage-bond.

The passage says that when the blessed and initiated dwell with their gods, the perfect bond of communion is the marriage-bond.
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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 25460-25535 confidence: high

At funerals, marriage-legends where death and marriage were more clearly identified were favored, with Persephone’s story apparently frequent because of the reverence for the Eleusinian mysteries.

The passage repeatedly connects funeral contexts, divine marriage legends, and future bliss with wedlock between the dead and deities.
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Hera’s epithet εὐδαίμων is linked with mystery vocabulary for future bliss as wedlock with deities; the passage says the wedding-stories share one fundamental idea.

The passage says mystery language denoted future bliss as wedlock with deities and concludes that marriage-scenes promise wedlock hereafter between mankind and deities.
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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 25460-25535 confidence: medium

The passage says Hera’s wedding with Zeus was often used at ordinary weddings; when Demeter’s priestesses officiated, Persephone was the divine prototype of the bride, and her wedding was with the god of death.

The Hera-Zeus wedding drama and Eros’ wedding-car are explicitly connected with ordinary human weddings and wedding attendants.
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The author says that in ancient Greek literature and modern Greek folk-songs “death has commonly been conceived ... in the guise of a wedding,” and that funeral rites were assimilated to marriage ceremonies.

The passage explicitly summarizes ancient and modern Greek materials as conceiving death in the guise of a wedding and assimilating funeral rites to marriage ceremonies.
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“The scene depicted is the marriage of a youth ... Polyetes ... with a goddess Eudaemonia (or ‘Bliss’) in the lower world.”

Polyetes is shown marrying Eudaemonia in the lower world, and the passage says the scene would suggest an initiated youth realizing happy hopes through blissful union with the goddess of the lower world.
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The passage identifies a common motif: death as entrance into a blissful estate of wedded union with deities; it links this to communion with gods, survival of body and soul, and bodily disintegration rejoining the soul in the nether world.

The author says mystery legends share the motif that death is entrance into blissful wedded union with deities and that the mysteries assured this consummation.
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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 25632-25708 confidence: high

The Orphic tablet is said to link death as a wedding with deification: 'I was admitted to the embrace of Despoina' and 'thou shalt be God instead of mortal.'

The passage explicitly names the popular conception of death as a wedding and connects it with the Orphic formula of being admitted to Despoina’s embrace and becoming god instead of mortal.
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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 25632-25708 confidence: high

The passage summarizes speeches in the Symposium: Love grants virtue and blessedness in life and after death, enables loving fellowship with humans and gods, restores erstwhile nature, heals, and makes people happy and blessed.

The Symposium material and the author’s interpretation present Love as granting blessedness, fellowship with gods, sacramental union, and final wedded bliss with deities.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX / INDEX OF GREEK WORDS AND PHRASES; lines 27988-28534 confidence: medium

The locator label includes 'THE UNION OF GODS AND MEN'; the index includes 'ἱερὸς γάμος, 591'.

The passage locator labels the section 'THE UNION OF GODS AND MEN' and the Greek index lists ἱερὸς γάμος.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer EDITIONS AND TRANSLATIONS / VOL, I. E / VOL. 1. F / VOL. I. G; lines 2299-2427 confidence: medium

Oreithyia was playing by the Ilisus when the North Wind carried her off; he lived with her in wedlock and, through this tie to Athenians, destroyed many foreign warships.

Oreithyia is carried off by the North Wind, lives with him in wedlock, and the tie causes him to aid the Athenians in war.
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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 6620-6718 confidence: high

Beside Hera stand images of Hebe and Hera, including an old wild-pear wood image brought from Tiryns after Argive destruction; votives include a silver relief of Hebe and Heracles’ marriage, Hadrian’s gold and jeweled peacock sacred to Hera, and Nero’s golden crown and purple robe.

A silver altar relief represents the fabled marriage of Hebe and Heracles.
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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

The island formerly named Sphaeria was renamed Sacred Island; it contains the tomb of Sphaerus, charioteer to Pelops; Aethra crossed there in obedience to a dream from Athena with libations for Sphaerus, Poseidon had intercourse with her there, and Aethra founded a temple of Athena Apaturia and a custom that maidens dedicate girdles before wedlock.

Aethra crosses to the island in obedience to Athena's dream, offers libations, Poseidon has intercourse with her there, and she founds a temple and custom afterward.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 549-637 confidence: low

A modern Socrates describes domestic evils; Socrates or Archilochus would sing a palinode for Helen; then they would say there are two loves, higher/lower and mind/body.

The excerpt moves from lower bodily love toward love of the mind and quotes the image of the marriage of true minds.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 549-637 confidence: low

A modern Socrates is imagined asking whether marriage is preferable with or without love, parodying Pausanias in the Symposium, opposing sentimental literature, and arguing that passion should not guide a major life contract; marriage is compared to a lottery.

The passage asks whether marriage is preferable with or without love, criticizes passion-led marriage, and contrasts it with friendship.
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Plutarch's Morals ON LOVE TO ONE'S OFFSPRING. / ON LOVE. / CONJUGAL PRECEPTS. / PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE.; lines 2896-2994 confidence: medium

Plutarch greets Pollianus and Eurydice and says the Priestess of Demeter has united them by customary marriage rites.

The married pair are joined by the Priestess of Demeter, while Aphrodite, the Muses, Hermes, Peitho, and the Graces are connected with marital harmony, conversation, and persuasion.
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Plutarch's Morals ON LOVE TO ONE'S OFFSPRING. / ON LOVE. / CONJUGAL PRECEPTS. / PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE.; lines 3091-3188 confidence: medium

Sacrificers to Hera as goddess of marriage do not burn the gall with the victim but draw it out and throw it beside the altar; the passage says this hints that gall and rage have no place in marriage.

A sacrificial custom for Hera as goddess of marriage discards the gall, and the passage explicitly interprets this as indicating that rage has no place in marriage.
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Plutarch's Morals ON LOVE TO ONE'S OFFSPRING. / ON LOVE. / CONJUGAL PRECEPTS. / PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE.; lines 3190-3284 confidence: medium

The passage classifies bodies as distinct, connected, or united and growing together, and compares marriages of lovers to the united-growing class.

The marriage of lovers is compared to a living body whose parts are united and growing together, and spouses are urged to share bodily, social, and material life.
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Plutarch's Morals ON LOVE TO ONE'S OFFSPRING. / ON LOVE. / CONJUGAL PRECEPTS. / PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE.; lines 3190-3284 confidence: medium

Euripides is cited on the lyre at wine-parties; music should assuage anger and grief. Spouses should not sleep apart during quarrels but invoke Aphrodite, and Hera is quoted as sending strife to the bed of love.

Spouses in disagreement are told to invoke Aphrodite as the best physician, and Hera is quoted as ending strife by sending disputants to the bed of love.
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Plutarch's Morals ON LOVE TO ONE'S OFFSPRING. / ON LOVE. / CONJUGAL PRECEPTS. / PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE.; lines 3190-3284 confidence: high

The Athenians are said to have three sacred seedtimes; procreation of children is called a more sacred seedtime, Aphrodite is called fruitful Cytherea, and spouses are warned against unlawful breaches of the marriage vow and illicit sowing.

Athenian sacred seedtimes are compared with the procreation of children, which the passage calls a more sacred seedtime, and sexual fidelity is framed through lawful or unlawful sowing.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1383-1432 confidence: low

Daphnaeus asks whether marriage and the union of man and woman are disgraceful, adding that no holier tie exists.

Daphnaeus describes the marriage and union of man and woman as the holiest tie, while Protogenes treats marriage as necessary but denies that it contains genuine love.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1434-1514 confidence: low

Daphnaeus criticizes male-male erotic submission, cites Plato, and says older Solon delighted in Cyprus-born Aphrodite, Dionysus, and the Muses, entering a quiet haven of marriage and philosophy after youthful loves.

The discussion links marriage and conjugal love with Aphrodite, Love, divine friendship, erotic persuasion, and favour.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2354-2447 confidence: medium

Love-inspired marriage is said to know nothing of Meum and Tuum; married persons are described as bodily separate but “one in soul.”

The passage describes marriage inspired by Love as having no separate mine-and-yours and as making spouses one in soul with mutual respect.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2449-2518 confidence: medium

With women and wives this is called the beginning of friendship and an initiation into sacred mysteries; Aphrodite, Homer, and Solon's rule of regular marital association are cited.

The passage explicitly calls relations with women and wives a beginning of friendship and 'as it were an initiation into the sacred mysteries,' and later says Love presides over the conjugal state.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2520-2594 confidence: high

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

The passage links universal production to love and presents earth/heaven and sun/moon in erotic or marital terms.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2596-2756 confidence: medium

“Hush! it is a marriage; come with me quickly, for the sacrifice only waits for you.”

The marriage is framed by sacrifice, a procession to the god, and worship of the god.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 confidence: medium

Love is represented as running through nature and being, from animals and plants to truth; the passage discusses gender in language and mythology, sex in plants, elective affinities, marriages of earth and heaven, Love as mythic personage and creative cause, and Pythagorean opposites.

Love is described as a power running through nature, involving animals, plants, elemental affinities, marriages of earth and heaven, and becoming a mythic personage and efficient cause of creation.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 confidence: medium

The passage discusses gender, sex in plants, elemental affinities, marriages of earth and heaven, Love as a mythic personage and cause of creation, and male/female among Pythagorean opposites.

The passage refers to marriages of earth and heaven while discussing gender, mythology, natural philosophy, and love.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 3916-4011 confidence: high

Jason rejoices, raises and embraces Medea, and swears by Zeus and Hera that he will make her his wedded wife when they reach Hellas.

Jason invokes Zeus and Hera, queen of marriage, and promises to set Medea in his halls as his wedded wife in Hellas.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4615-4702 confidence: medium

Hera says she gave Thetis the best of the sons of earth as husband, summoned the gods to the feast, and raised the bridal torch herself.

Hera gives Thetis a mortal husband, Peleus, summons the gods to the feast, and raises the bridal torch.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4615-4702 confidence: medium

Hera says Thetis’ son is in Cheiron’s home, tended by water-nymphs and still desiring mother’s milk; when he reaches the Elysian plain he is fated to be Medea’s husband.

Hera states that Thetis’ son will come to the Elysian plain and is fated there to be Medea’s husband.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4866-4950 confidence: high

A mighty couch is spread, the Golden Fleece is laid upon it to honor the marriage, and nymphs bring flowers; flame-like splendor gleams from the golden tufts, and Hera sends the nymphs to honor Jason.

Jason and Medea are brought together in marriage in a sacred cave, with a bridal couch, Golden Fleece, flowers, nymphs, armed guardians, and Orpheus’ marriage song.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4952-5040 confidence: medium

Dawn arrives; people and Colchians are astir. Alcinous goes by covenant to declare his purpose concerning the maiden, holding a golden staff of justice, with Phaeacian chiefs and gathered onlookers; Hera has sent a true report.

Alcinous acts by covenant, proclaims the completion of the marriage, and fixes his judgment by unbroken oaths; Hera’s prompting of Arete is also stated.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5412-5491 confidence: medium

Euphemus dreams that a god-given clod suckled by white milk grows into a maiden-like woman; after union with him she says she is Triton’s daughter, nurse of his children, and asks to dwell with the daughters of Nereus near Anaphe until she returns to prepare a home for his descendants.

In Euphemus’s dream the clod becomes a maiden-like woman; he unites with her, and she identifies herself as Triton’s daughter and nurse of his children.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1451-1517 confidence: high

Glaucus says Polyphemus is destined to found a city at the mouth of Cius and later fulfill fate among the Chalybes; a goddess-nymph has, through love, made Hylas her husband, causing two companions to wander and be left behind.

Glaucus states that a goddess-nymph, through love, has made Hylas her husband.
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The Extant Odes of Pindar FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE. / FOR DIAGORAS OF RHODES, / WINNER IN THE BOXING-MATCH.; lines 1414-1514 confidence: medium

"with Diagoras sailing home, to sing the sea-girt Rhodes, child of Aphrodite and bride of Helios"; Diagoras is praised for crowns won by Alpheos and Kastalia and glory is awarded to him and Demegetos.

Rhodes is explicitly called the bride of Helios and child of Aphrodite in the praise of the island.
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The Extant Odes of Pindar FOR ARISTOKLEIDES OF AIGINA, / WINNER IN THE PANKRATION. / FOR TIMASARCHOS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH.; lines 4418-4541 confidence: high

Akastos prepared death for Peleus by stealing his crafted sword, but Cheiron delivered him. Peleus fulfilled Zeus' destiny, escaped fire, lion claws, and terrible teeth, married a Nereid, and saw kings of heaven and sea reveal gifts and a kingdom. The footnote identifies Akastos and says Thetis changed herself into fire and wild beasts while resisting Peleus.

Peleus survives fire and beast dangers, marries one of the Nereids, and the footnote explains that Thetis resisted Peleus by changing into fire and wild beasts.
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The Extant Odes of Pindar FOR ARISTOKLEIDES OF AIGINA, / WINNER IN THE PANKRATION. / FOR TIMASARCHOS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH.; lines 4418-4541 confidence: high

Akastos prepared death for Peleus by stealing his crafted sword, but Cheiron delivered him. Peleus fulfilled Zeus' destiny, escaped fire, lion claws, and terrible teeth, married a Nereid, and saw kings of heaven and sea reveal gifts and a kingdom. The footnote identifies Akastos and says Thetis changed herself into fire and wild beasts while resisting Peleus.

After marrying the Nereid, Peleus sees divine kings reveal gifts and a kingdom that will belong to him and his seed.
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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

Apollo catches up Kyrene from Pelion, bears her in a golden car, makes her queen in a rich land, and Aphrodite joins Apollo and the daughter of Hypseus in wedlock.

Aphrodite joins Apollo and Kyrene in wedlock, and the marriage is later fulfilled in a golden chamber of Libya.
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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 2749-2804 confidence: medium

Peleus and Kadmos lacked untroubled lives but had high bliss: Kadmos wed Harmonia in Thebes, Peleus wed Thetis on a mountainside, the Muses sang, gods dined with them, sons of Kronos sat on golden thrones, and espousal gifts were given by divine figures.

The paired weddings of Kadmos and Harmonia and of Peleus and Thetis include Muses, gods dining, sons of Kronos on golden thrones, and gifts for the espousals.
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The Extant Odes of Pindar FOR STREPSIADES OF THEBES, / WINNER IN THE PANKRATION. / FOR KLEANDROS OF AIGINA, / WINNER IN THE PANKRATION.; lines 6088-6206 confidence: high

Zeus and Poseidon desire Thetis, but Themis declares an oracle that the sea-goddess would bear a royal offspring mightier than his father, with power beyond the lightning or trident if she joined Zeus or his brothers.

Themis' oracle warns that Thetis' child by Zeus or Poseidon would surpass his father; her counsel assigns Thetis to Peleus instead.
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The Extant Odes of Pindar FOR TIMASARCHOS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH. / FOR PYTHEAS OF AIGINA, / WINNER IN THE BOYS' PANKRATION.; lines 4543-4635 confidence: high

Hippolyte, Kretheus' daughter and wife of Akastos, seeks to trap Peleus by deceit, falsely alleging to her husband that Peleus came to her bed; the passage says she had solicited Peleus and he refused, fearing the Father who guards host and guest.

Peleus refuses Hippolyte out of fear of the divine guardian of host and guest; Zeus knows this and promises him a bride from among the Nereids.
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The Extant Odes of Pindar FOR TIMODEMOS OF ATHENS, / WINNER IN THE PANKRATION. / FOR ARISTOKLEIDES OF AIGINA, / WINNER IN THE PANKRATION.; lines 4284-4400 confidence: medium

King Peleus is said to cut a gigantic spear, take Iolkos by his single arm without a host, and hold firm in the struggle with Thetis, daughter of the sea.

Thetis is identified as daughter of the sea or Nereus' daughter; the passage refers to her espousals and to her son Achilles being nursed by Cheiron.
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The Extant Odes of Pindar FOR XENOKRATES OF AKRAGAS, / WINNER IN THE CHARIOT-RACE. / FOR MELISSOS OF THEBES, / WINNER IN THE PANKRATION.; lines 5745-5788 confidence: medium

He dwells beside the aegis-bearer, is honored by the immortals as their friend, has Hebe as wife, possesses a golden house, and is husband of Hera's child.

Herakles is honored by immortals, possesses a golden house, and has Hebe, Hera's child, as wife.
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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 Extant Odes of Pindar WINNER IN THE FLUTE-PLAYING MATCH. / THE NEMEAN ODES. / FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 4122-4231 confidence: medium

Teiresias says Herakles will obtain lasting rest from his toils in the house of bliss, receive Hebe as bride, hold a marriage feast, and remain beside Zeus in a divine dwelling-place.

Teiresias says Herakles will obtain rest from his toils in the house of bliss, receive Hebe as bride, hold a marriage feast, and dwell beside Zeus.
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The Homeric Hymns HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE; lines 2707-2783 confidence: medium

She says Hermes, the Argus-slayer with the Golden Wand, took her from Artemis' choir among nymphs and maidens, carried her over cultivated and wild lands, and said she was to be Anchises' bride and mother of his children.

Aphrodite's speech frames her arrival in terms of bridehood, motherhood, kin recognition, gifts, and a wedding-feast before the private union occurs.
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The Homeric Hymns PREFACE / ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO; lines 503-554 confidence: high

"As a nature-god of the Heaven he marries the Earth." The passage also says divine amours supported descent claims and that totemic beast-kinship attached myths of wolf, bull, serpent, swan, and similar forms to Zeus.

The passage explicitly says Zeus, as a nature-god of Heaven, marries Earth.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 2872-2969 confidence: medium

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

Helios says Zeus gave Persephone to Hades to be called his wife, while the narrative also states that Hades ravished her away against her will.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 892-975 confidence: high

The passage links a higher religion to the lost Maiden and sorrowing Mother, says Kore became more than seed or seasonal symbol, and calls Persephone queen over death and bride below earth of the Lord of Many Guests.

Persephone is described as queen over death and the dead, bride of the Lord of Many Guests below earth, and ruler of souls.
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The Homeric Hymns VIII. TO ARTEMIS / IX. TO APHRODITE / X. TO ATHENE / XI. TO HERA; lines 3427-3443 confidence: high

Hymn XI sings of golden-throned Hera, born of Rhea, an immortal queen pre-eminent in beauty, sister and bride of loud-thundering Zeus; all the Blessed on high Olympus honor and revere her no less than Zeus, whose delight is thunder.

Hera is explicitly described as both sister and bride of Zeus.
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The Homeric Hymns XV. TO ASCLEPIUS / XVI. TO THE DIOSCOURI / XVII. TO HERMES / XVIII. TO PAN; lines 3509-3550 confidence: medium

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' desire to wed the fair-haired daughter of Dryops leads to accomplished nuptials and the birth of Pan.
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The Homeric Hymns XXVI. TO ARTEMIS / XXVII. TO ATHENE / XXVIII. TO HESTIA / XXIX. TO EARTH, THE MOTHER OF ALL; lines 3689-3706 confidence: medium

Hail, Mother of the Gods, thou wife of starry Ouranos, and freely in return for my ode give me sufficient livelihood.

Earth is addressed as wife of starry Ouranos.
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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...”

The passage states that Cronion was wedded in love with Selene.
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The Iliad ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20781-20906 confidence: medium

Andromache runs through the house with maids following, mounts the wall, sees Hector dragged on the ground, and faints as her breath and color leave her.

When Andromache sees Hector's body and faints, her veil and diadem from her bridal day fall away.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13567-13688 confidence: low

The book argument summarizes Juno's deception of Jupiter with Venus's girdle and Sleep's aid, Jupiter's slumber on Mount Ida, Neptune's aid to the Greeks, and Ajax striking Hector with a stone.

Jupiter is overcome by Juno's beauty, embraces her on Mount Ida, and is then laid asleep as part of Juno's plan.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13567-13688 confidence: medium

The argument says Juno sees Jupiter's partiality to the Trojans, plans to overreach him, enhances her charms, obtains Venus's magic girdle, persuades Sleep to seal Jupiter's eyes, goes to Mount Ida, and Jupiter falls asleep after her embraces.

Jupiter's attraction to Juno and their embraces directly precede his sleep and the change in the battle's divine balance.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13690-13832 confidence: medium

Hera resolves to use the old successful cheat of love, opposing Zeus' wisdom with her charms and lulling the lord of thunder in her arms.

Hera enters a private divine chamber, bathes, perfumes herself, dresses in radiant ornaments, and prepares to lull Zeus in her arms.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13834-13982 confidence: medium

Juno says she is going to Ocean and Tethys at the limits of land and sea, where they kept her in youth; she says strife has ended their former peaceful union and that she hopes to restore it.

Juno says Ocean and Tethys, ancient parents of gods, have lost their union through strife and that she will restore their mutual ties.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13834-13982 confidence: medium

Juno addresses Sleep as a power over gods and men, asks him to shed soft dews on Jove's eyes while Jove lies in love's joys, and offers a golden footstool and throne made by Vulcan.

Juno asks Sleep to act while Jove lies in love's joys, and Jove is shown desiring Juno intensely on Ida.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13984-14087 confidence: medium

Juno blushes and objects that Ida is exposed to mortal and immortal sight; she proposes retiring to a love-bower made by Vulcan.

A divine pair unite on Ida, are concealed by golden clouds, and the earth responds with spontaneous vegetation.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13984-14087 confidence: medium

Juno replies that Ida's height is exposed to mortal and immortal sight, fears being seen by heaven, and says Vulcan has made a secret bower sacred to love.

The divine pair unite on Ida; Earth produces flowers and herbs, and celestial dews perfume the mountain.
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The Iliad JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 14275-14412 confidence: medium

Juno swears by earth, sky, Styx, Jove’s head, and their bed that Neptune acted from his own pity and not by her arts.

Juno swears by earth, sky, Styx, Jove’s sacred head, and the marriage bed while denying responsibility for Neptune’s action.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2900-2969 confidence: medium

Vulcan interposes, says mortal quarrels are unworthy of divine debate, urges his goddess-mother to comply with their sire, and warns of Jove's rage, lightning, and power to dethrone gods.

Vulcan warns Juno not to break the sacred union of the sky, and the passage later places Jove and Juno in separate sleep images at day's end.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: medium

Thetis, daughter of Nereus and Doris, was courted by Neptune and Jupiter; because her son would surpass his father, she was wed to mortal Peleus; she shapeshifted to elude him, tested children by fire, and made Achilles invulnerable by Styx water except at the heel.

Thetis is wed to a mortal after it is known that her son would be greater than his father.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: high

Thetis, daughter of Nereus and Doris, was courted by Neptune and Jupiter; because her son would surpass his father, she was wed to mortal Peleus; she shapeshifted to elude him, tested children by fire, and made Achilles invulnerable by Styx water except at the heel.

Peleus obtains Thetis' hand only with difficulty because she eludes him by assuming various forms.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: medium

Thetis, daughter of Nereus and Doris, is courted by Neptune and Jupiter; because her son will be greater than his father she is wed to Peleus, whom she eludes by changing forms. Her children are destroyed by fire in immortality tests; Achilles is rescued, then made invulnerable in the Styx except at the heel.

Thetis is courted by Neptune and Jupiter, but because her son will be greater than his father, she is married to mortal Peleus.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: high

Thetis, daughter of Nereus and Doris, is courted by Neptune and Jupiter; because her son will be greater than his father she is wed to Peleus, whom she eludes by changing forms. Her children are destroyed by fire in immortality tests; Achilles is rescued, then made invulnerable in the Styx except at the heel.

Thetis eludes Peleus by assuming various forms before he obtains her hand.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24168-24311 confidence: medium

Juno is described through cited parallels as both the wife and sister of Jove.

Juno is described as both wife and sister of Jove.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 confidence: high

Heracles is described as a famous semi-divine subjugator, beloved by Zeus but condemned to labor for others; at the close of his career he is admitted to godhead and marries Hebe.

Heracles endures labors and persecution, then is admitted to godhead and receives Hebe in marriage.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 confidence: medium

Heracles is described as semi-divine, beloved by Zeus, enduring endless toil for others under a persecutor, then admitted to godhead and married to Hebe.

Heracles is described as a semi-divine subjugator beloved by Zeus, made to labor, then admitted to godhead and married to Hebe.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D; lines 2947-3063 confidence: high

"Poseidon wedded Amphitrite, daughter of Ocean, and there were born to him Triton and Rhode, who was married to the Sun."

Rhode is said to be married to the Sun, and the note calls Rhodos the Bride of the Sun.
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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: high

Hercules captures Oechalia, carries off Iole, receives a poisoned robe from Deianira, burns himself on a pyre on Mount Oeta, ascends to heaven, and marries Hebe.

Hercules burns himself on a pyre on Mount Oeta, ascends to heaven, and marries Hebe.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1852-1969 confidence: high

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

Sky weds Earth and divine offspring are born; Frazer's note explicitly frames the Sky-Earth marriage as a widespread pattern tied to rain and fertility.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2197-2338 confidence: medium

Zeus weds Hera and begets Hebe, Ilithyia, and Ares; the passage says he had intercourse with many mortal and immortal women.

Zeus weds Hera and fathers children by Hera and other named divine women.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 8207-8329 confidence: medium

“They were presented by Earth to Zeus after his marriage with Hera.”

Earth presents the golden apples to Zeus after his marriage with Hera.
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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 11219-11339 confidence: high

After the servitude Athena procures Cadmus' kingdom, Zeus gives him Harmonia, daughter of Aphrodite and Ares, and all the gods celebrate the marriage in the Cadmea.

Zeus gives Harmonia to Cadmus, and all the gods feast and sing hymns at the marriage.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9865-9960 confidence: medium

Thereafter Hercules obtained immortality, was reconciled to Hera, and married Hera's daughter.

After obtaining immortality and being reconciled to Hera, Hercules marries Hera's daughter.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9962-10040 confidence: medium

"Hebe, by whom he had sons, Alexiares and Anicetus."

The main text follows the ascension material by naming Hebe as Hercules' partner and Alexiares and Anicetus as their sons.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 confidence: medium

Proteus says Menelaus will not die in Argos but will be taken to the Elysian plain at the ends of the world, where Rhadamanthus reigns and life is easy; this is because Menelaus married Helen and is Jove's son-in-law.

Menelaus' future removal to Elysium is explained by his marriage to Helen and his status as Jove's son-in-law.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3261-3292 confidence: low

Alcinous addresses Ulysses as stranger, says it is better to be reasonable, invokes Father Jove, Minerva, and Apollo, and offers that Ulysses may stay, marry his daughter, become his son-in-law, and receive a house and estate without being kept against his will.

Alcinous wishes Ulysses would marry his daughter and become his son-in-law.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 confidence: medium

Eurynome and the nurse take torches and prepare the bed; Eurynome conducts Ulysses and Penelope to their room by torchlight; they come joyfully to the rites of their old bed; Telemachus, Philoetius, and the swineherd stop dancing and sleep in the cloisters.

The reunited spouses are conducted to their room and joyfully come to the rites of their own old bed.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 confidence: medium

Ulysses weeps while clasping Penelope; the narration compares her welcome of him to swimmers reaching land after Neptune has wrecked their ship.

The couple weeps, embraces, is led to the prepared bed, and joyfully resumes their old bed after Ulysses’s return.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10298-10348 confidence: medium

On Ogygia, the nymph Calypso keeps Ulysses in a cave, feeds him, wants marriage, and would make him immortal and ageless, but he refuses.

Calypso keeps Ulysses in a cave, feeds him, wants to marry him, and intends to make him immortal and ageless, but cannot persuade him.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10446-10532 confidence: low

Agamemnon calls Ulysses happy in having Penelope, praises her rare understanding and fidelity, and says immortals will compose a song honoring her constancy.

Agamemnon praises Penelope's faithful marriage and predicts a song for her virtue while contrasting her with a wife who killed her husband.
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The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11278-11377 confidence: low

The note says brides presented themselves instinctively to the writer's imagination.

The commentator says brides instinctively presented themselves to the writer's imagination.
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The Odyssey THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3496-3597 confidence: medium

Demodocus sings of the loves of Mars and Venus in Vulcan’s house; Mars gives Venus presents and defiles Vulcan’s marriage bed, and the sun tells Vulcan.

Mars defiles Vulcan’s marriage bed with Venus; Vulcan displays the pair to the gods and frames the event as dishonour to his marriage.
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The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15706-15845 confidence: medium

The speaker says licentiousness is unholy in a city of the blessed and will be forbidden; matrimony must be made sacred in the highest degree, and what is most beneficial will be deemed sacred.

The speaker says matrimony should be made sacred in the highest degree and that what is most beneficial will be deemed sacred.
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The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15706-15845 confidence: medium

Glaucon names a necessity known to lovers; the speaker says the matter must proceed orderly, licentiousness is unholy and forbidden, and matrimony must be made sacred in the highest degree, with what is most beneficial deemed sacred.

The passage explicitly states that matrimony should be made sacred in the highest degree and identifies the most beneficial arrangement as sacred, within a state-regulated marriage system.
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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

Festivals will bring brides and bridegrooms together with sacrifices and hymeneal songs, while rulers determine wedding numbers to preserve population balance amid war and disease.

The passage presents public hymeneals with sacrifices, prayers, and songs, while rulers regulate which couples unite and how many weddings occur.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17792-17900 confidence: medium

“philosophy is left desolate, with her marriage rite incomplete”; her own have forsaken her, and unworthy persons enter and dishonor her.

Philosophy is described as desolate, with her marriage rite incomplete, forsaken by her own, and lacking protectors.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17792-17900 confidence: medium

A simile describes a bald little tinker leaving confinement, gaining a fortune, bathing, putting on a new coat, and being dressed as a bridegroom to marry his master’s poor and desolate daughter.

Unworthy persons are said to make an alliance with Philosophy, and the resulting products are likened to vile and bastard offspring, identified as sophisms rather than true wisdom.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17792-17900 confidence: medium

“philosophy is left desolate, with her marriage rite incomplete”; unworthy persons enter when she has no kinsmen to protect her and dishonour her.

Philosophy is personified as desolate with an incomplete marriage rite; unworthy persons enter and dishonour her, and a simile presents an unsuitable bridegroom marrying a poor desolate daughter.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2745-2827 confidence: medium

Rulers enforce and create laws; selected men and women dwell and eat in common; licentiousness is prohibited; holy marriage festivals are instituted.

The passage repeatedly describes holy marriage or hymeneal festivals arranged by rulers for selected brides and bridegrooms.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2745-2827 confidence: medium

Licentiousness is forbidden; holy marriage festivals are instituted; Glaucon is asked about careful mating in breeding birds and animals, and human marriage is said to require care.

The passage institutes holy marriage festivals and regulates unions through rulers, timing, and rules of age and consent.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3115-3194 confidence: low

A clever mechanic or bald blacksmith's apprentice washes and dresses as a bridegroom and marries his master's daughter; the offspring of such marriages are described as vile and bastard.

A low-status entrant into philosophy is compared to a bridegroom marrying his master's daughter, with the issue described as vile and bastard.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4961-5048 confidence: low

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 says the Pythagorean triangle is called the figure of marriage.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6914-6987 confidence: low

The passage says marriage and family have become more defined and consecrated; it emphasizes the sacredness of the marriage tie.

The passage speaks of marriage and family becoming consecrated and of maintaining the sacredness of the marriage tie.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6914-6987 confidence: low

Speculations are unsettling because marriage may appear to be historical growth rather than revelation from heaven; nevertheless marriage and family are said to have become more defined and consecrated, with comparisons among the East, Greeks, Romans, and Christian nations.

The passage says marriage and family have become more defined and consecrated, and argues for maintaining the sacredness of the marriage tie.
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native american plains

Blackfoot Lodge Tales SCARFACE 95 / SCARFACE 97 / SCARFACE 99 / SCARFACE 103; lines 4544-4669 confidence: medium

A big bull clears the pis'kun walls, tells the woman she promised to marry one if the buffalo jumped, and leads her over the bluff onto the prairie.

A bull claims the young woman as wife after her promise and is later called her bull husband.
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Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4361-4485 confidence: medium

Scarface tells the Moon that he came from his people to ask the Sun for the beautiful girl he wants to marry because she belongs to the Sun.

Scarface seeks a girl who belongs to the Sun, and the Sun gives her to him after Scarface's service.
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Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4487-4541 confidence: medium

The Sun gives Scarface two raven feathers as the sign for the girl and says they must always be worn by the husband of the woman who builds a Medicine Lodge.

The Sun gives two raven feathers as the sign for the girl and says they must be worn by the husband of the woman who builds a Medicine Lodge; Scarface later gives the feathers to the young woman.
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Blackfoot Lodge Tales THE BLACKFOOT IN WAR 253 / THE BLACKFOOT IN WAR 255 / RELIGION / RELIGION 257; lines 10526-10607 confidence: high

The Sun is a man and supreme chief of the world; the earth is his lodge floor and the sky its covering. The Moon is his wife, and the morning star is the surviving child after pelicans killed the others.

The Sun has the Moon as wife and the morning star as surviving child.
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Blackfoot Lodge Tales THE LOST WOMAN 1 5 / THE LOST WOMAN I9 / THE LOST WOMAN 21 / ADVENTURES OF BULL TURNS ROUND; lines 1410-1526 confidence: low

The old man’s daughters are swimming in the evening, find Bull Turns Round lying dead on the shoal, and ask their father to bring him to life and give him to them for a husband.

After Bull Turns Round is revived, the old man gives him to his two daughters as husband.
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Gros Ventre Myths and Tales ANTHROPOLOGICAL PAPERS / OF THE / GROS VENTRE MYTHS AND TALES. / CONTENTS.; lines 212-471 confidence: low

"21. Moon-Child"; "24. The Women who married the Moon and a Buffalo"; "25. The Women who married a Star and a Buffalo"

Titles describe women marrying the Moon and a Buffalo, women marrying a Star and a Buffalo, a little girl married by a Bear, and a woman marrying the Snake Indian.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: medium

In the Moon-Child abstract, Sun and Moon dispute; Sun marries Frog; Moon becomes a porcupine and draws a woman up a sky-reaching tree; Frog is placed on the Moon’s face; the woman descends by sinew rope and is killed by Sun’s dropped stone, leaving her boy to be found by an old woman.

The Moon becomes a porcupine and causes a woman to climb a tree that stretches to the sky, where he marries her.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

Two women wish for the moon and a star as husbands; one follows a porcupine up a stretching tree to the sky, where the Moon marries her.

A woman follows a porcupine up a sky-reaching tree, marries the Moon, violates a root prohibition, sees earth, and is lowered back by a sinew rope.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2064-2107 confidence: medium

The Sun and Moon discuss a competition; the Sun says that after setting he will go to earth, get Frog, and bring her up as his wife.

The Sun brings Frog from earth as wife, and the Moon selects an earthly woman who is brought into the sky household and seated beside him.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2494-2562 confidence: high

While the women get water, the Moon appears as a porcupine on a dead tree; the Moon-wishing woman climbs after it, and the tree stretches upward until she reaches the sky.

A woman climbs a tree that stretches to the sky and is taken and married by the Moon.
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Mythology of the Blackfoot Indians AFRICA. / ASIA. / PHYSICAL ANTHROPOLOGY. / INDEX.; lines 19706-20324 confidence: medium

The index lists Woman-who-brought-the-Pipe, Woman-who-married-a-Star, Woman-who-married-a-Buffalo, and Woman-who-married-a-Bull.

The index names Woman-who-married-a-Star, Woman-who-married-a-Buffalo, and Woman-who-married-a-Bull.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 1008-1096 confidence: low

Mythical characters are described as firmly fixed in folk-thought and regarded as real; the passage lists Sun-Man, Moon-Woman, Morning-Star, Thunder, Scar-Face, Seven-Stars, the Pleiades, Otter-Woman, Elk-Woman, Old Man, Blood-Clot, Scabby-Round-Robe, Woman-who-Married-the-Star, and Woman-who-Married-the-Buffalo as most venerated and as contributors to the people's welfare.

Two venerated figures are named Woman-who-Married-the-Star and Woman-who-Married-the-Buffalo.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 755-851 confidence: medium

The passage describes Morning-Star as son of Sun and Moon and part of a sacred prayer trio; says a woman marries Morning-Star and their son becomes Fixed-Star; and lists three Star Myths as original with the Blackfoot.

The passage explicitly identifies the Morning-Star myths as containing the well-known incident of a woman marrying a star, here Morning-Star himself.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3071-3171 confidence: high

Two young women sleep outside and look at the sky; one wishes Morning Star for a husband. Later, while gathering wood, her pack-strap repeatedly breaks and her companion leaves her behind.

Morning Star appears as a man, claims the woman because she wished for him as husband, and takes her into the sky after she consents.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4601-4713 confidence: high

A girl who has not married hears thunder and says she will marry him. While gathering wood, her packstrap breaks repeatedly; after her mother leaves, a handsome young man appears and says he came because she said she would marry him. The girl says he must be Thunder.

The girl says she will marry Thunder, Thunder comes for her, and she later tells her people that she married him.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5797-5885 confidence: medium

The herd leader says he will lead the herd over if the woman goes off with him; she decides to marry him because her people are hungry and she considers it her duty to make the sacrifice, though she only thinks the promise.

The suitor is both the leader of the buffalo herd and a man called the buffalo-man or Scabby-Bull, and he claims a marriage promise from the woman.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7951-8047 confidence: medium

Horned Toad goes from one lake to another to see Frog, coaxes her to return with him, and they start back while rain falls hard.

Frog repeatedly revives Horned Toad with water during a difficult journey, renewed rain refreshes both, and they marry on reaching the lake.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 381-666 confidence: medium

The passage says Lodge-Boy and Thunderbird occur only fragmentarily in Assiniboin, there is no Star-Boy myth, Assiniboin celestial marriage is distinct, and the buffalo-wife story is foreign to Crow.

The passage refers to celestial marriage, Star-husband stories, and a set of variants conforming to the Porcupine pattern.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9639-9732 confidence: low

The woman decides the boy is her husband, says the friends who cured her told her to marry him, and the two marry.

The healed woman says her curing friends told her to marry the boy, and the two marry.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11130-11229 confidence: high

The Crow choose a chaste woman, make a separate lodge with ground-cedar, announce to Thunder that she is given as wife in return for help killing the animal, and Thunder visits her at night.

The community announces that a chaste woman is given to Thunder as wife and asks in return for help killing the animal that captured their tribesmen.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11195-11294 confidence: high

The people select a chaste woman, build a lodge apart from the camp circle with ground-cedar, and a herald announces to Thunder that she is given as his wife in return for help killing the animal that captured her brothers.

The herald announces that the chaste woman is given to Thunder as wife, and explicitly asks that in return Thunder help kill the animal that captured her brothers.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2794-2898 confidence: high

Sun and Moon meet, discuss the best-looking girls on earth, and plan marriages: Sun to a Hidatsa woman and Moon to a frog woman.

Sun and Moon plan marriages with earthly or nonhuman women; Sun’s Hidatsa wife gives birth to a boy whose father is Sun.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2934-3034 confidence: medium

On the other side of the sky the woman finds land like earth with good water and a big tipi; a young man inside says he sent for her and wants to marry her.

In the sky world a young man says he sent for the woman and wants to marry her; she stays and has a child.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2999-3099 confidence: medium

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

A young man in a sky tipi says he sent for the woman and wants to marry her; she remains there and bears a child.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5147-5238 confidence: medium

The girl had married the Sun; that night the Sun returned, saw his wife asleep with someone else, became angry, and left.

The woman is explicitly married to the Sun while also sleeping with the human young man, creating a conflict with the celestial spouse.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5212-5303 confidence: medium

The girl is said to have married the Sun; the boy sleeps with her, asks about her secret, and she tells him she has been married to the Sun for three winters and three summers, warning that the Sun wants to act against them.

The young woman explicitly says she has been married to the Sun for three winters and three summers.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5241-5340 confidence: medium

The woman had been married to Morningstar; at night the Star comes, knows she has been unfaithful, rebukes her, and takes away buffalo, deer, and other animals.

The former sweetheart is said to have been married to Morningstar, and the Star comes at night as her husband.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14345-14470 confidence: medium

In “The Bear-Wife,” variants tell of a young man embracing a sleeping bear; the bear comes to him or takes him to her cave, gives birth or leaves a son, and the boy becomes a chief or great warrior.

Bear-wife, Bear-woman, beaver-women, buffalo-wife, wolf-wife, and antelope-woman abstracts present marriages, spouse relations, or offspring linking humans and animal-persons.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11053-11150 confidence: medium

A bear comes to the youth while others sleep; he wakes his father, asks for a fire, and says not to fear the bear.

Both bear-wife accounts involve a human man treated as husband or mate of a she-bear, with lodge or cave visits and offspring.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11855-11926 confidence: medium

A young, pretty, long-haired girl lives in a poor lodge with holes in the cover, too few poles, ragged clothes, and not enough food.

The well-to-do youth deliberately chooses a poor orphan girl as wife; after marriage she reveals that she is wakan and cannot be killed.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9856-9940 confidence: high

Two women in a tipi at night look through the smoke-hole; the younger says she wishes to marry the larger fiery star and that her sister can have the smaller star.

The younger sister wishes to marry a star; star-men arrive, identify themselves, and take the sisters to the sky.
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The Omaha Tribe CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL / THE OMAHA TEIBE / TRIBAL ORGANIZATION; lines 9382-9491 confidence: medium

The Ponca and Omaha are said to regard life and preservation as resulting from the union of sky and earth forces; exogamy is described as a practical expression of this belief.

The passage says living things arise from the union of sky and earth, masculine and feminine forces.
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The Omaha Tribe CONSECRATION OF THE BOY TO THUNDER / CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL / THE OMAHA TEIBE; lines 9136-9226 confidence: medium

The union of the two forces is necessary to perpetuate living forms and human food supply; this order was arranged by Wakon'da and had to be obeyed for the race to continue.

The union of male and female cosmic forces is said to perpetuate living forms and food supply; myths also relate human beings to the union of Sky people and Earth people.
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The Omaha Tribe FUNERAL SONG / THE OMAHA TRIBE / THE KEEPER / INTERRELATION OF MEN AND ANIMALS; lines 39772-39790 confidence: medium

Myths speak of "the union of the earth and the sky" as expressing "a dual force" in masculine and feminine forms, fundamental to creative processes and ordained by Wakon/da.

The passage explicitly mentions myths of the union of earth and sky as a concrete form for a creative masculine-feminine dual force.
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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 Pawnee - Mythology (Part I) ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475 / BUNDLE.; lines 23423-23455 confidence: high

The first abstract is headed for the daughter of Evening-Star and her sacred bundle; a beautiful girl lives in a sole western earth-lodge, many suitors die trying to marry her, and success brings a sacred bundle from Tirawa and other blessings.

The boy seeks to marry a girl whose suitors die, receives aid from the Sun, overcomes obstacles, and is ultimately sent forth with her as husband while the sacred bundle is transferred.
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The Pawnee - Mythology (Part I) ABSTRACTS. 497 / ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER. / ABSTRACTS. SOI; lines 24810-24849 confidence: high

A Buffalo chief's daughter visits a boy and his sister; the boy shoots a cow with a red or black arrow and follows it; a night tipi becomes Buffalo by morning; a robed woman later declares love, feeds him, and spends the night with him as wife before appearing as Buffalo in the morning.

Two abstracts include a male youth entering a wife or marriage relationship with a Buffalo woman or Buffalo girl.
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The Pawnee - Mythology (Part I) ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531; lines 26337-26404 confidence: medium

The man follows a buffalo herd, sees a woman among them, asks her to marry him, and goes with her to the buffalo village.

The buffalo story has a man marry a woman among buffalo and receive a shield from buffalo; the deer story has a man join with a woman who becomes deer and learn deer power from her.
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The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23524-23562 confidence: high

In “The Girl Who Married a Star,” one of two girls wishes to marry a star and awakens as a star’s wife in a strange country; after bearing a boy she disobeys the warning not to dig turnips, sees earth below, saves animal sinew, and makes a rope to descend with the boy.

A girl wishes to marry a star and awakens in a strange country as the star’s wife.
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The Pawnee - Mythology (Part I) HAWK SLAYS THE FIRE-KEEPER. I97 / HAWK SLAYS THE FIRE-KEEPER. I99 / THE SINGING HAWK. 20I / THE BOY WHO MARRIED A BUFFALO.; lines 10102-10177 confidence: high

The boy follows the Buffalo to a tipi; a woman returns his arrow, identifies herself as the Buffalo, says she loves him and wants marriage, gives him dried meat, and sleeps with him.

The Buffalo woman asks the boy to marry her and take him to her people; the boy later becomes a Buffalo and lives with them.
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The Pawnee - Mythology (Part I) HAWK SLAYS THE FIRE-KEEPER. I99 / THE SINGING HAWK. 20I / THE BOY WHO MARRIED A BUFFALO. / THE BUFFALO WIFE AND THE DISPERSION OF THE BUFFALO. 205; lines 10201-10304 confidence: medium

The handsome young man puts the girl behind him on the horse, takes her to his tipi, gives her corn, and people notice her elk dress; he takes her west to the Buffalo camp, where she tells her father she is married.

A Buffalo woman/girl is received by the young man, taken to the Buffalo camp, and announces to her father that she is married; the marriage becomes linked to Buffalo-human relations and ceremony.
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The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I; lines 2119-2187 confidence: medium

The girl warns the boy not to come; panthers and wildcats come and are killed by the boy; coyotes are willing to help; the boy cries until the helper appears as Morning-Star comes up.

The boy must overcome animal obstacles and the girl's dangerous teeth before she becomes human and becomes his wife.
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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 2009-2081 confidence: high

The strange man tells the boy he will see him again, gives him a moccasin containing the symbol of Morning-Star, promises protection, and instructs him to throw the symbol at obstacles while seeking the girl.

The strange man, later identified as Morning-Star, gives the boy a moccasin containing the Morning-Star symbol and tells him to use it to overcome obstacles while seeking the girl.
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The Pawnee - Mythology (Part I) SUN-RAY, WHO MISTREATED HIS WIFE. I95 / HAWK SLAYS THE FIRE-KEEPER. I97 / HAWK SLAYS THE FIRE-KEEPER. I99 / THE SINGING HAWK. 20I; lines 9964-10099 confidence: low

A boy and sister live by themselves; the boy goes south for feathers and makes arrows, including one red and one black. A western village is where the Buffalo lived, and the Buffalo chief's daughter comes to visit them.

The tale title is "The Boy Who Married a Buffalo," and the excerpt begins an encounter between the boy and a Buffalo chief's daughter or young Buffalo cow.
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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 boy tries to enter the girl's tipi and over successive nights destroys a serpent, bears, panthers, wild-cats, and coyotes, though coyotes later help; Morning-Star gives a flint stone, and the boy removes the girl's vaginal teeth so she becomes human and his wife.

The boy uses a flint stone from Morning-Star to remove teeth from the girl's vagina; she becomes human and his wife.
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The Pawnee - Mythology (Part I) THE WOMAN AND THE BUFFALO DANCE. 371 / THE BUFFALO MEDICINE DANCE. 373 / THE BUFFALO GAME MEDICINE. 375 / THE BUFFALO GAME MEDICINE. 377; lines 18595-18689 confidence: low

In spring the boy returns but stays outside the village, sees a large Buffalo herd, follows it, sees a woman among the Buffalo, asks to marry her, and she agrees.

The lonely boy encounters a woman among the Buffalo herd, asks to marry her, and she agrees.
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The Pawnee - Mythology (Part I) 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 / THE MAN WHO MARRIED A BUFFALO. II3; lines 5567-5641 confidence: medium

The calf tells the young man he will be hidden among many calves and will signal by winking and by a cockle burr over his eye; the man must touch him and call him his son.

The title names the man as one who married a Buffalo, and the passage treats the Buffalo woman as his wife and the calf as his son, producing an alliance between Buffalo and village.
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The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 375 / THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381; lines 18787-18873 confidence: medium

The man enters the medicine-men's lodge at night, asks to perform, then brings the Deer and fawns home after they change into a woman, a boy, and a girl; an extra buffalo-hide tipi is set up because the people's odor is offensive to them.

The woman is a Deer in human form and is explicitly called the man's wife; their children remain with the man when she returns to her own people.
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The Pawnee - Mythology (Part I) THE BUFFALO WIFE AND THE DISPERSION OF THE BUFFALO. 205 / THE POOR BOY WHO WANTED TO GET MARRIED. 207 / THE POOR BOY WHO WANTED TO GET MARRIED. 209 / THE POOR BOY WHO WANTED TO GET MARRIED. 211; lines 10500-10594 confidence: medium

Curly-Eyes tells his father he loves one of Red-Spider-Woman's girls and wants to marry her; his father says he must pay for her and sends four Buffalo to ask.

Curly-Eyes wants to marry Red-Spider-Woman's daughter, and his father sends envoys with escalating offers of buffalo in payment.
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The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95; lines 9738-9747 confidence: high

Hawk marries Mother-Corn, and the pair represent the Morning and Evening Stars, respectively.

Hawk marries Mother-Corn, and the pair are identified respectively with the Morning and Evening Stars.
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The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53; lines 2835-2878 confidence: high

At the beginning of 'The Girl Who Married a Star,' two girls sleep on an arbor in summer; one wishes for a star as husband, sleeps, and wakes in a strange country.

A girl wishes for a star as husband and later lives with a man who is really that Star.
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The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57; lines 2881-2970 confidence: high

The passage begins in medias res with a warning not to dig too deep; after living with her husband for a long time, the woman gives birth to a boy.

The passage identifies the woman's husband as Star and later says Star took the mother up and was one of the Star people in the sky.
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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

Without-Wings hears singing; Buffalo-Woman comes from the east and sits on his right, while Corn-Woman comes from the west and sits on his left.

Without-Wings is approached by Buffalo-Woman and Corn-Woman, receives moccasins from both, and accepts both as wives.
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The Pawnee - Mythology (Part I) WILLIAMS A WILKINS COMPANY / BALTIMORE, MD. / CONTENTS / MYTHS.; lines 108-324 confidence: medium

Section I, “True Stories of the Heavenly Beings,” lists early titles including “Origin of the Chaui,” “The Four Gods in the West,” “The Four Gods of the North,” “How Evening Star’s Daughter was Overcome,” “Contest between the Morning Star and the Moon,” “Origin of the Basket Dice Game,” “The Girl who Married a Star,” and bundle titles.

Titles name Evening Star’s daughter, a contest between Morning Star and the Moon, a girl who married a Star, a woman in the Moon, and Ready-to-Give as son of Wind.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23155-23233 confidence: high

In “Nariniiha, the Substitute,” a pretty girl refuses marriage, hears of Nariniiha, seeks him during Sun-dance preparations, and offers a transparent goat-horn spoon of water as a request for immediate marriage; Nariniiha drinks, accepting.

The girl offers Nariniiha water in a transparent goat-horn spoon as a special request for immediate marriage, and Nariniiha accepts by drinking.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23155-23233 confidence: medium

In “Nariniiha, the Substitute,” a pretty girl refuses marriage, hears of Nariniiha, seeks him during Sun-dance preparations, and offers a transparent goat-horn spoon of water as a request for immediate marriage; Nariniiha drinks, accepting.

Nariniiha is titled “the Substitute,” accepts the girl’s marriage request, is summoned for Sasayi, lies down for Sasayi’s platform during the Sun-dance, and ends with no wife after the girl gives water to Sasayi and marries the right man.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24141-24182 confidence: medium

Sun and Moon are brothers. Young women at a camp-circle wish to marry Moon and stars. Moon hears; Sun and Moon argue about women, with Moon choosing to seek a woman and Sun choosing a water animal as wife.

The human woman wishes to marry Moon, follows him to the sky as desired husband, and later is one of Moon's wives and mother of his boy.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14017-14113 confidence: medium

The two boys reach another old woman’s tipi; she directs them to a far camp-circle, a western tipi with a banner, moon-shell owners in their father’s lodge, and the spring where girls and their father bring children to drink.

The boys travel a long way after an old woman’s directions, meet the daughters at the spring, are publicly identified as sons-in-law, and become husbands in the camp.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16566-16663 confidence: medium

Tale 134 is titled 'The Porcupine and the Woman who climbed to the Sky.' Sun and Moon are brothers; in a river camp-circle at night, young women say they wish to marry Moon or a bright star.

Young women wish to marry Moon or a bright star; Moon wants a human woman, while Sun says he will choose a water animal for a wife.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17183-17263 confidence: medium

The Sun and Moon debate whether to take wives from human beings on earth or animals in the water. The Sun says he had been jesting and misleading the Moon, and the Moon proposes that they exchange choices.

The Sun and Moon discuss obtaining wives from human beings or animals in the water, and each returns with a wife.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17574-17650 confidence: medium

In the sky timber the woman finds a handsome young man, the sun, who takes her as wife; the moon is envious and speaks about the sun bringing an earthly woman up.

The woman is taken as wife by the sun in the main account; a parallel version says the moon marries her.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7459-7553 confidence: medium

The central man says he was charmed by the narrator and sent two young men after her; he asks for intercourse if she wants to see her people again, identifies the men by animal families, and the men turn into animals including water animals.

The central water owner says that if the narrator wants to see her people again he must ask her for intercourse, after which he gives knowledge and instructions.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2090-2187 confidence: medium

Women watch from a hill; one woman calls the steer beautiful and charming and twice says she wishes she could marry him. The steer hears and receives her words.

A woman praises the buffalo steer and twice says she wishes she could marry him; the steer hears and receives her words.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4391-4469 confidence: low

A girl gives Nih'angan water with a clear spoon and bucket, designates him as husband, takes him to a furnished tent, and a Latin continuation reports his expulsion and her next-day use of the same spoon and water with another young man.

The passage states that the girl gives Nih'angan a drink from a spoon and bucket of water, thereby designating him as husband, and then takes him into a furnished tent.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8545-8622 confidence: medium

A boy follows a woman in a white buffalo robe west; she says she selected him to turn her people into real buffalo, leads him through four circles of Buffalo bulls, covers him with her robe, and shows him humanlike Buffalo eating human meat, arbors with bodies, and the hollow cottonwood tree and stick.

The Buffalo woman selects and helps the young man, they take a bundle, marry, and teach songs and ceremony to the people.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: medium

A hunter dreams two buffalo bulls become sticks and a buffalo cow a ring, lies with the cow, finds a ring, and wins at the game; an old woman attaches to his back after a river crossing and is removed by a poor boy using four colored arrows, then burned.

A hunter lies with a buffalo cow who later appears as woman and mother; buffalo figures are linked to ring and stick game implements.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2030-2064 confidence: medium

The young man and Buffalo woman take the bundle; the people burn the village, make a new camp, and the Buffalo woman, now married to the young man, teaches the bundle’s songs and ceremony; the people become part of the Arikara.

The Buffalo woman is married to the young man and teaches the people the songs and ceremony associated with the bundle.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2067-2172 confidence: medium

The passage includes the note 'Told by Snowbird' and the tale title 'The Girl Who Married a Star.'

The title identifies the tale as the girl marrying a star; within the passage she says she would marry the star, the Star becomes a man, she stays with him, and he is later called her husband.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2421-2505 confidence: medium

A girl likes a Star, follows a porcupine up a tree that stretches to the Star, marries the Star, bears a boy with a star image on his forehead, is killed by a stone sent down a string, and the child is later adopted by an old woman after choosing bow and arrows.

The chief’s story says the girl climbs a tree that stretches to the Star, marries the Star, and bears a boy with a star image on his forehead whose father is the Star.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2570-2680 confidence: medium

Opening note names Yellow-Bear as teller, then introduces two maidens on a summer arbor; one wishes the little bright star were her husband and is taken to the heavens, where the husband gives instructions including not digging an Indian turnip at slough-like places.

The maiden wishes the bright star were her husband and is taken to the heavens to live with him.
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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 a girl marrying a star and No-Tongue with the Sun and the Moon.

Two entries are titled 'The Girl Who Married a Star.'
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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 Elk rescuing a woman from Bear, the Boy and the Elk, Buffalo-Wife, the Coyote with a girl, medicine dances, Water-Dogs, a man married to Coyote, fights with bears, a wife married to an Elk, and girls with a Mountain-Lion.

Titles include Buffalo-Wife, a man married to Coyote, and a wife married to an Elk.
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Traditions of the Caddo ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE.; lines 5467-5545 confidence: medium

In the Turtle-wife abstract, a girl with two famous hunter brothers plays by water, gets to know Turtle, and consents when he asks to be her husband.

One abstract has a girl consent to Turtle as husband; another has a maiden wish for a star husband and wake as Star's wife.
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Traditions of the Caddo ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE.; lines 5547-5560 confidence: medium

The girl watches stars and wishes to become wife of North Star; she sees a very old man by a fireside who tells her she is in his home as his wife.

The girl wishes to become wife of North Star, and the old man tells her she is in his home as his wife.
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Traditions of the Caddo II. THE GIRL WHO MARRIED A TURTLE. / THB GIRL WHO MARRIED A TURTLE. 25 / BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29; lines 1386-1478 confidence: high

At night outside the lodge, the girl sees the bright North Star, prays to marry it, then finds herself by a fireside with an old man who says she is now in his home as his wife.

The girl prays to marry the bright North Star, and the old man in the Star's home tells her she is now his wife.
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Traditions of the Caddo THB ORIGIN OP THB MBDICINB-MBN. 21 / II. THE GIRL WHO MARRIED A TURTLE. / THB GIRL WHO MARRIED A TURTLE. 25 / BVENING-STAR AND ORPHAN-STAR. 27; lines 1293-1383 confidence: high

A maiden wishes a watched star would become a man and marry her; she wakes to an old man by the fireside saying her wish is granted and he is the Star.

The maiden wishes to marry a star and wakes as the wife of the Star in the sky.
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Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14004-14110 confidence: medium

The section is headed 'People marry animals or become animals.' The synopsis says a woman-averse young man marries a flute-playing deer-maiden, later is allured by a buffalo-maiden, has animal-related children, and that rival wives and their peoples contend.

The section heading and synopsis identify people marrying animals, and the detailed narrative has the young man live with and have a son by a deer-woman.
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Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14112-14220 confidence: high

The man finds a new tipi by a river west of camp, meets a woman in a buffalo robe, stays several nights, has sexual relations with her, and is told to inform his deer-wife, who says she already knows.

The passage includes a man with a deer-wife, a sexual relationship with a buffalo woman, and a separate synopsis titled 'The Man Who Married a Buffalo.'
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Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14222-14300 confidence: medium

Alone by a muddy stream, the man sees a buffalo cow stuck in mud, lies with her, ties his shell gorget to one horn, and she jumps out and runs away.

The human man lies with a buffalo cow, and a male buffalo calf is later born and told that the man is his father; the section heading names marrying animals or becoming animals.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2162-2257 confidence: medium

Near the girl's lodge, she sings about needing the baby-board with cat-hide and deer-hoof rattles. Thorns disappear when the man waves his club; the men obtain the board while the old woman sleeps, and the firewood does not attack because its spirits have been taken.

The intended bride repeatedly demands objects or conditions: a baby-board, a tree with birds, and spring water; the star helpers and the gopher woman help the boy fulfill them.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8863-8949 confidence: medium

The young eagle sings that the grandmother should ask the chief whether he may marry one of the chief’s daughters; the chief says the girls may decide.

The young eagle seeks marriage to a chief’s daughter, is rejected by the elder sisters, and is accepted by the youngest while still in bird form.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3346-3440 confidence: high

The synopsis of 'The Girl Who Married a Star' says a girl wishes to marry a star, is taken to heaven to live with her celestial husband, makes a hole in the sky while digging roots, sees earth, descends by rope, dies, and her baby is protected by clouds.

A girl wishes to marry a star, is taken up to heaven, and lives with her celestial husband.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3442-3529 confidence: medium

Two girls sleep on a specially built arbor; one points to a big bright star in the southeast and says she wishes it were her husband.

A mortal girl wishes a star were her husband; the star hears the wish, takes her up to his home, refuses to return her, and she eventually lives with him.
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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 TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178; lines 6005-6062 confidence: medium

The girl tells her father that the boy shall live with them all the time and is to become her husband.

The girl declares the boy will be her husband, directs a northward move because buffalo will come, then the marriage is named and the people experience abundant buffalo and stored food.
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roman

Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2514-2626 confidence: medium

Anna says the Trojan ships arrived under divine auspices and favorable Juno, predicts the rise of Carthage through such a marriage, and advises rites, hospitality, and reasons to delay while winter and watery Orion trouble the sea and sky.

Anna frames the possible marriage as divinely favored and politically beneficial, sacrifice is made especially to Juno as guardian of marital bonds, and Juno proposes eternal peace, marriage agreements, and shared rule through Dido and Aeneas.
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2628-2745 confidence: medium

Juno proposes that Dido and Aeneas go hunting at dawn, that she will send hail and thunder to scatter their companions, and that the two will come to the same cave where she will join them in marriage; Venus consents and smiles at the tricks.

Juno plans to join Dido and Aeneas in marriage in a cave, and the actual scene includes Juno, Tellus, fires, aether, and nymphs as witnesses or signs.
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Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5321-5395 confidence: high

Latinus remains fixed in gaze, less moved by purple and Priam's sceptres than by his daughter's marriage and the old oracle of Faunus.

Latinus recalls oracles and heavenly signs forbidding a local marriage for his daughter and foretelling a foreign son-in-law whose line will exalt their name.
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Aeneidos LIBER X / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XI; lines 8844-8953 confidence: high

Drances addresses the king and proposes: “quin natam ... des ... et pacem hanc aeterno foedere iungas.”

Drances proposes that Latinus give his daughter to a Dardanian son-in-law and join peace by an eternal treaty, calling peace's pledge necessary.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5077-5141 confidence: high

The Gnosian Crown appears at night; the woman became divine through Theseus' offense, changed from perjured Theseus to Bacchus, and had given threads to an ungrateful man.

The Gnosian woman gave threads to an ungrateful man, changed from perjured Theseus to Bacchus, is called wife, and is later joined to Bacchus in bed, name, and heaven.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5268-5333 confidence: low

Mars comes to the newly made goddess Anna and asks her help, saying he burns with love for armed Minerva and hopes Anna can bring the gods together in one union.

Mars seeks union with Minerva and prepares bridal arrangements, but Anna substitutes herself and the expected union fails.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9696-9826 confidence: medium

The note interprets a passage as the marriage of Honour and Reverence, discusses Majestas's golden adornment, and identifies Pudor and Metus with Hesiod's Aidos and Nemesis.

The note explicitly interprets a passage as concerning the marriage of Honour and Reverence.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 11684-11814 confidence: medium

Hebe, called Juventas, advances a second opinion; a cited Macrobius note says Romulus named May and June after older and younger social divisions; Hebe, daughter of Jupiter and Juno, is married to Hercules in cited sources.

The passage refers to the marriage of Hebe/Juventas, daughter of Jupiter and Juno, with Hercules.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12024-12117 confidence: medium

“Matrimonium Flaminis nisi morte dirimi non jus”; “Flaminica non nisi univira est.”

The Flamen's marriage is said not to be dissolved except by death, and the Flaminica is described as univira.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 6852-6901 confidence: medium

A drink of ground poppy with white milk and honey from combs is recommended; Venus drank it when first led to her desired husband and thereafter was a bride or wife.

A poppy, milk, and honey drink is recommended because Venus drank it when first led to her desired husband, after which she was a bride or wife.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 10841-10943 confidence: medium

Juno addresses the poet, says he has made a right to see celestial deity by composing festivals in verse, and states that Junius has its name from her name; she notes being both wife and sister of Jove.

Juno argues that being Jupiter’s wife and sister, and sharing temple honor with him, supports her claim to the month.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7844-7942 confidence: medium

Turnus asks Latinus to “bring the holy things” and swear the treaty; either he will send the Dardanian to hell or Aeneas will rule and Lavinia pass to his espousal.

The duel's result is explicitly tied to Lavinia's marriage and to rule over the conquered people.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 confidence: medium

Juno asks that when peace, marriages, laws, and treaties join the peoples, the native Latins keep their name, language, and attire.

Juno refers to future peace established through prosperous marriages, laws, and treaties joining peoples.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4448-4521 confidence: high

Latinus stays motionless and is moved less by the purple and sceptre than by thoughts of his daughter's marriage and the oracle of Faunus, interpreting the foreign wanderer as fate-appointed and linked to a powerful future race.

Latinus says oracles and celestial signs forbid a local marriage for his daughter and prophesy foreign sons whose blood will exalt Latium's name.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4448-4521 confidence: high

Latinus gazes motionless; his daughter's marriage and Faunus' oracle stir him more than the purple and sceptre, and he thinks of a fated foreign wanderer destined as son and equal ruler.

Latinus says oracles forbid a native marriage for his daughter and foretell sons from foreign coasts who will exalt Latium's name.
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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 4523-4594 confidence: medium

Juno recounts that the Trojans survived Troy, armies, flames, and sea dangers, reached the Tiber, and that she cannot alter Aeneas' Latin realm or Lavinia as his destined bride, but can delay and devastate both peoples.

A divinely destined marriage is described by Juno as coming with blood for a dower and Bellona as bridesmaid, and Allecto is tasked with breaking peace around the marriage.
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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 4690-4772 confidence: medium

Juno says enough terror and harm have been wrought, the springs of war flow, blood stains chance-supplied arms, and this shall be the union or bridal for Venus' progeny and Latinus.

Juno calls the blood-stained armed conflict the union and bridal to be celebrated by Venus' progeny and Latinus the King.
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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 4690-4772 confidence: medium

Juno answers that terror and harm are sufficient, says the springs of war are flowing, calls the stained conflict the union and bridal for Venus' progeny and Latinus, and orders Allecto to withdraw.

Juno calls the bloodstained conflict the union and bridal to be celebrated by Venus' progeny and King Latinus.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7343-7408 confidence: medium

Drances urges the king to add one gift: give “thine own daughter to an illustrious son and a worthy marriage,” thereby “binding this peace by perpetual treaty”; he calls it “the one pledge that makes peace inviolable.”

Drances urges that the king’s daughter be given in marriage to an illustrious Dardanian and says this would bind peace by perpetual treaty and make peace inviolable.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7343-7408 confidence: low

Drances says all know the nation’s fortune but speech is choked, blames a man’s disastrous government for deaths and mourning, and urges giving the king’s daughter to an illustrious son to bind peace by perpetual treaty.

Drances proposes giving the king’s daughter to an illustrious son and binding peace by perpetual treaty through the marriage.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2125-2220 confidence: medium

Anna urges Dido not to live alone, questions whether ashes or a tomb-ghost care, lists rejected suitors and surrounding dangers, praises a Trojan-Carthaginian union, and advises offerings, welcome, and delay during stormy sailing conditions.

Anna says a union with Troy would raise a city and realm and exalt the Punic state; Juno proposes joint rule and a bridal compact.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2125-2220 confidence: medium

Anna urges Dido not to waste her youth alone, notes threats around Carthage, interprets the Trojan arrival as favored by Juno, and imagines glory from a union of Trojan and Punic power.

Anna and Juno describe the proposed union of Dido and Aeneas as joining Trojan and Punic power, and Juno frames it as an enduring peace and bridal compact.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2222-2307 confidence: medium

Juno describes the next day's hunt, her planned black rain-cloud with hail and thunder, the scattering of the company, the shared cavern, and her intent to unite Dido and Aeneas in wedlock with Hymen present; Venus assents and laughs.

Juno plans to unite Dido and Aeneas in wedlock in a cavern with Hymen present; at the event Earth and Juno give signs, fires witness, and Nymphs cry aloud.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2222-2307 confidence: high

Juno explains that Aeneas and Dido will hunt together; she will send a rain-cloud with hail and thunder, scatter their company, bring them into one cavern, and unite them in wedlock with Hymen present.

Juno plans to bring Dido and Aeneas into the same cavern and unite them in wedlock with Hymen present; divine signs accompany the event.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2391-2467 confidence: medium

Dido asks whether Aeneas hoped to mask the crime and slip away, invokes love, his given hand, her tears, their union, and marriage rites being prepared, and asks him to pity her sinking house.

Dido invokes union and marriage rites, while Aeneas denies the marriage torch and formal alliance.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 120-221 confidence: medium

Juno asks Aeolus to rouse winds against the Trojan vessels and scatter the fleet, promising him Deïopea, the loveliest of her nymphs, in lasting wedlock.

Juno offers Aeolus the nymph Deïopea in lasting wedlock as compensation for unleashing the winds against the Trojans.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 120-221 confidence: medium

Juno says she has twice seven beautiful nymphs and promises the most beautiful, Deïopea, to Aeolus in lasting wedlock so she may live beside him and make him father of a beautiful race.

Juno offers to unite Deïopea to Aeolus in lasting wedlock so she will live beside him and bear a beautiful race.
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The Georgics The Georgics / THE GEORGICS / GEORGIC I / GEORGIC II; lines 1141-1270 confidence: high

Spring blesses fruit plantations and groves; Aether descends with quickening showers to Earth's embrace, producing life, birdsong, animal mating, moisture, and vine growth.

Aether, a sky-father figure, descends in quickening showers to his wife Earth, and life arises from their commingling.
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The Golden Asse THE EIGHTEENTH CHAPTER / THE NINETEENTH CHAPTER / THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER; lines 2509-2602 confidence: medium

On the wedding day the house is garnished with laurel, torches are set in honor of Hymeneus, the bridegroom is accompanied by kin and friends, sacrifices are made, and the mother adorns the maiden as a bride.

The wedding day includes laurel, torches for Hymeneus, and sacrifices, but the rite is violently disrupted by the thieves’ entry and abduction.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 2616-2708 confidence: low

The chapter heading names the marriage of Cupid and Psyche; a western king and noble wife have three very fair daughters, and the youngest surpasses the elder two in beauty.

The chapter heading identifies the episode as the marriage of Cupid and Psyche, while the narrated passage begins the conflict that leads toward that tale.
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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 2710-2805 confidence: high

Her father suspects divine envy and goes to Apollo's oracle at Milet, praying and offering sacrifice to seek a husband for his daughter.

Apollo's oracle appoints Psyche to be placed on a high rock for a husband who is not human but serpent-like, winged, fiery, and cosmically powerful.
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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 2710-2805 confidence: medium

Oracle summary with excerpt: Psyche is to be clad in mourning and set on a rock; her husband is "no wight of humane seed, / But Serpent dire" who flies with wings and fiery power.

The wedding is marked by mourning clothing, black torches, cries instead of songs, and is explicitly described as movement toward final end and burial.
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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 2807-2896 confidence: medium

Psyches rests and bathes; divine meats and wines are brought without visible persons, as if by wind; invisible singing and harp music make her seem among a multitude.

An unknown husband comes at night, consummates the marriage with Psyches, calls her spouse and wife, and departs before day in a setting of supernatural service.
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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 2898-2976 confidence: medium

The sisters say Psyches has treasure and has "gotten a god to her husband"; they add that she may become a goddess, has voices to serve her, and that the winds obey her.

The sisters state that Psyches has a god for her husband and may be made a goddess through his affection.
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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: medium

At night, Psyche's husband warns that her sisters are setting snares and want her to behold his face; if she sees it, she will see him no more.

Psyche is bound to an unseen nocturnal husband whose face is forbidden and whose child may be divine.
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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 3060-3150 confidence: high

The sisters discuss Psyche's inconsistent descriptions of her husband, infer that she either lied or never saw him, and speculate that an unseen husband might be a god and the child a young god.

The passage presents a husband whom Psyche has not seen, speculation that he is a god, and a final visual reveal that he is Cupid.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3152-3241 confidence: medium

Cupid perceives that promise and faith are broken, flees, is briefly held by Psyches, alights on a cypress tree, rebukes her, mentions his mother's command, says he made her his spouse, and declares she will be punished by his absence.

Cupid describes making Psyches his spouse, and the passage repeatedly treats Cupid as her husband.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3243-3325 confidence: medium

Venus rebukes Cupid for breaking her command and for embracing her most mortal foe, who would become Venus’s daughter.

Venus frames Cupid’s bond with Psyche as a marriage that will be dearly bought, and as Cupid’s embrace of Venus’s mortal foe.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3243-3325 confidence: medium

The white gull flies over the water to Venus bathing in the Ocean sea, reports Cupid’s burning and public gossip about Venus’s household and marriages.

The gull reports that public speech blames Venus’s household and says marriages are now marked by envy, discord, and debate rather than amity or procreation.
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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 3413-3456 confidence: medium

Venus, weary from searching sea and land, returns toward heaven in Vulcanus's marriage-gift chariot, guided by four white pigeons and welcomed by birds and the opened heavens.

Venus's chariot is explicitly said to have been given by her husband Vulcanus by reason of marriage.
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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 3458-3543 confidence: medium

Psyches does not attempt the confused grain task; a pismire takes pity, calls the “sons of the ground,” and the ants separate and order each kind of grain.

Psyches is described as Cupid's espouse and as one of two lovers separated from one another, while Venus calls the marriage illegitimate and the unborn child a bastard.
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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: high

Jupiter orders Mercury to bring Psyche to heaven and gives her a pot of immortality to drink so that she may be immortal and Cupid her everlasting husband.

Psyche becomes immortal so that Cupid may be her everlasting husband, and their marriage is celebrated with a banquet of the gods.
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The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: low

Perseus turns Atlas into a mountain, liberates Andromeda, changes seaweed into coral, and afterwards marries Andromeda.

Perseus liberates Andromeda and afterwards marries her.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7916-8005 confidence: medium

The altar is explained as either devoted to the Penates or erected for sacrifice to the gods at the nuptials of Perseus and Andromeda.

The note explains the altar as probably erected for sacrifice to the gods on the occasion of the nuptials of Perseus and Andromeda.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7916-8005 confidence: medium

Footnote explains the altar as either for the Penates or probably for sacrifice to the Gods at the nuptials of Perseus and Andromeda.

The altar is linked with sacrifice to the Gods on the occasion of the nuptials of Perseus and Andromeda.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10640-10724 confidence: high

Medea considers betraying her father's kingdom to save a stranger, imagines Jason's possible ingratitude, then thinks he should pledge faith, with the gods as witnesses, before marrying her.

Medea imagines requiring Jason to pledge faith, making the gods witnesses to their compact, and being united to him in marriage rites.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10072-10148 confidence: medium

Juno, guardian of marriage rites, Hymeneus, and the Graces do not attend the nuptials.

The marriage of Progne and Tereus is marked by the absence of auspicious marriage powers and the presence of Furies, funeral torches, and an ill-boding owl.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: high

The fable summary says Boreas fails to obtain Erectheus’ consent to marry Orithyïa, carries her to Thrace, and has two winged sons, Calaïs and Zethes, who later join Jason in the Golden Fleece quest.

Boreas, a divine wind figure, fails to obtain Orithyïa through consent and carries her away, after which she becomes his wife.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1992-2095 confidence: medium

The note describes bridal torches, Roman lighting of the nuptial torch at the bride’s parental hearth, a boy torch-bearer whose parents are alive, and funeral torches used to light the pyre.

The same torch object is described in nuptial procession and funeral rites, marking two major life-cycle transitions.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: medium

The fable heading and opening state that Cadmus's family misfortunes force him to leave Thebes with Hermione and reach Illyria, where they will be changed into serpents.

Cadmus and Hermione leave Thebes together, and Hermione asks to be transformed into the same serpent form as Cadmus; they depart as paired serpents.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7395-7479 confidence: medium

Perseus says there is little time for aid, names himself son of Jove and conqueror of the serpent-haired Gorgon, asks that Andromeda be his if saved by valor, and her parents accept and promise the kingdom as dowry.

Perseus stipulates marriage to Andromeda as the condition of preserving her and is saluted as son-in-law after the monster’s defeat.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: medium

Andromeda is released; Perseus washes in sea water, lays Medusa's snake-bearing head on seaweeds, and the weeds harden into coral, a plant in the sea that becomes stone outside it.

Andromeda is described as the reward of Perseus's labors and is taken by him in a celebration attended by Hymenaeus and Cupid with torches.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: medium

Perseus takes Andromeda without dowry; Hymenaeus and Cupid wave torches, perfumes burn, garlands hang, music sounds, and Cepheus' nobles feast.

Perseus takes Andromeda as the reward of his achievement, and wedding rites with torches and feasting follow.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: medium

Ceres is stunned, then goes in her chariot to Jupiter with dishevelled hair and asks him to restore their daughter from the ravisher.

Ceres petitions Jupiter; Jupiter reframes the abduction as marriage, names Pluto as son-in-law, and imposes a condition for return.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: high

The explanation says Apollodorus gives Proserpine nine months on earth with Ceres and three with Pluto, while other writers divide the time equally between Ceres and Pluto.

Proserpine’s year is divided between Ceres and Pluto, with variant month allocations noted in the explanation and an equal division in the fable text.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6157-6253 confidence: high

Peleus is described as distinguished by having a goddess as wife; the footnote explains that Nereus, father of Thetis, was a sea divinity gifted with prophecy.

Peleus is said to be uniquely distinguished because a goddess was given to him for a wife.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6157-6253 confidence: high

Peleus is said to be distinguished because, unlike others, a goddess was given to him as wife.

Peleus is singled out because a goddess was given to him as wife.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: medium

The myth concludes with Hercules’ assumption into Olympus: his mortal part is consumed by fire, his shade descends to Hades, his divine portion rises from the pyre in a thunder-cloud, and he marries Youth, daughter of his reconciled foe.

After Hera’s persecution has ended and she is reconciled, Hercules espouses Youth, the daughter of his reconciled foe.
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The Metamorphoses of Ovid, Books VIII-XV BOOK VIII. / BOOK IX. / BOOK X. / BOOK XI.; lines 315-333 confidence: high

Apollo goes to Troy and aids Laomedon in building its walls; Hercules rescues Hesione when fastened to a rock; Telamon receives her as wife; Peleus marries the sea goddess Thetis.

Peleus marries the sea goddess Thetis.
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The Metamorphoses of Ovid, Books VIII-XV BOOK VIII. / BOOK IX. / BOOK X. / BOOK XI.; lines 315-333 confidence: medium

Hercules rescues Laomedon's daughter Hesione when she is fastened to a rock; Telamon receives her as wife; Peleus marries the sea Goddess Thetis.

Peleus marries the sea Goddess Thetis.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 8063-8156 confidence: high

The fires are explained as nuptial torches and altars for sacrifice to Hymenaeus and other marriage divinities.

The note identifies fires as nuptial torches and altar fires for sacrifice to Hymenaeus and tutelary marriage divinities.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 8063-8156 confidence: medium

Footnote 26 explains the fires as nuptial torches and altar fires for sacrifice to Hymenaeus and other marriage divinities.

The note explains fires as nuptial torches and altar fires for sacrifices to marriage divinities.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10886-10985 confidence: medium

The Cyllenian peace-bearer gives Ulysses a white flower called moly by the gods, with a black root; protected and instructed by heaven, Ulysses resists Circe's drink and wand with a drawn sword.

Ulysses prevents Circe's wand with his sword; after a promise and exchange of right hands, he demands his companions' bodies as a marriage gift.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 confidence: medium

In old-woman form, Vertumnus says an unwedded elm and unsupported vine would lack benefit, urges Pomona not to avoid marriage, and says many divine and semi-divine suitors desire her.

Vertumnus uses the joined elm and vine as an example of mutual support and explicitly urges Pomona not to avoid marriage or union.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 confidence: medium

The disguised speaker points to an elm joined with a vine, says each would be diminished without union, urges Pomona not to avoid marriage, and says many divine and semi-divine suitors desire her.

The elm and vine joined together are described as mutually beneficial and are used to urge Pomona toward marriage.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11663-11721 confidence: low

The note explains Roman agricultural terms such as a husband elm and bride vine, contrasted with trees standing by themselves.

A translator footnote explains the terms 'maritus ulmus' and 'nupta vitis,' treating elm and vine in husband-and-bride language.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11985-12039 confidence: low

Hersilia, Romulus' wife, receives divine honors jointly with him under the name Ora or Horta; Plutarch connects Horta with her exhortation of youths to courage.

Hersilia receives divine honors jointly with Romulus under the names Ora or Horta.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3334-3411 confidence: medium

Byblis asks whether dreams have weight, notes that gods have their own sisters in marriage, names Saturn with Ops and Ocean with Tethys, and then questions applying divine ordinances to human customs.

Byblis names marriages among related gods and contrasts divine privileges with human customs while debating her desire for her brother.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3576-3652 confidence: medium

Ops, also called Cybele, Rhea, and the great Mother, is daughter of Cœlus or Uranus and wife of her brother Saturn; Oceanus, son of Cœlus and Vesta, married his sister Tethys.

The notes give multiple examples of siblings as spouses: Ops and Saturn, Oceanus and Tethys, and the sons and daughters of Æolus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3840-3937 confidence: medium

“Venus, and Juno, and Hymenæus, repair to the social fires; and Iphis, now a youth, gains his dear Iänthe.”

Venus, Juno, and Hymenaeus attend the social fires, and the footnote explains these fires as marriage offerings to deities guarding conjugal rites.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3840-3937 confidence: low

“now thou art a male, who so lately wast a female.”

After Iphis is transformed, marriage deities attend the social fires, and Iphis gains Ianthe.
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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.

Venus is present at the marriage which she effected between Pygmalion and the animated maiden.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5211-5307 confidence: medium

The fable synopsis states that Adonis is educated by Naiads, loved by Venus, warned about dangerous hunting, and that Venus recounts Atalanta and Hippomenes: oracle, fatal races, Venus' golden apples, victory, shrine defilement, and transformation into Cybele's lions.

Atalanta's marriage condition makes her the prize of a race while defeated suitors immediately die.
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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.

Thetis resists Peleus by changing forms into a bird, tree, and tiger; he holds her through some changes and later marries her.
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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.

Peleus seizes Thetis, who resists by changing into bird, tree, and tiger; the summary says he later marries her and she bears Achilles.
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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 6594-6687 confidence: medium

Thetis is described as extraordinarily beautiful; epithalamia on her marriage may have claimed that the gods contended for her hand and yielded to destiny.

Thetis' marriage is framed as a divine contest for her hand, resolved by the superior power of destiny.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 confidence: medium

The explanation says Thetis's beauty led gods to contend for her hand but yield to destiny; Hyginus says Prometheus knew the oracle and exchanged it with Jupiter for deliverance from the eagle, after which Jupiter sent Hercules to Mount Caucasus; Discord's golden apple at the marriage led to the Trojan war.

Thetis's beauty leads gods to contend for her hand, but destiny forces them to yield, and her marriage becomes the setting for the golden apple episode.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 confidence: high

The passage says Thetis assumed various forms to avoid Peleus, and explains this as a way of saying she had several suitors, resisted Peleus, and used pretexts until he overcame the difficulties.

Thetis is said to assume various forms to avoid Peleus's advances before the marriage is achieved.
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The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES IOQ / THE MYSTERIES OF MITHRA / MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III; lines 4658-4730 confidence: high

Jupiter and Juno reign over the other gods, who owe their existence to the couple; the Olympian deities spring from the marriage of celestial Jupiter with terrestrial Juno.

The Olympian deities are said to spring from the marriage of celestial Jupiter and terrestrial Juno, and the other gods owe their existence to the couple.
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The Mysteries of Mithra THE MITHRAIC LITURGY 167 / THE MYSTERIES OF MITHRA / THE M1THRAIC LITURGY 173 / THE MYSTERIES OF MITHRA; lines 6887-7019 confidence: medium

In Phrygia, the union of Mithra and Anahita is described as counterpart to the intimacy of Attis and Cybele; the sacred couples' harmony persisted in Italy, and the oldest known mithraeum was contiguous to the Ostia metroon.

The passage explicitly compares the union of Mithra and Anahita with the intimacy of Attis and Cybele and calls them sacred couples.
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norse

Corpus Poeticum Boreale, Volume 1 APPENDIX. / MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES.; lines 8944-9072 confidence: medium

Menglad asks for a sure token of kindred and name to know whether she is the stranger’s fated wife; Swipday gives his name, names Sunbright as father, and says Fate’s word cannot be withstood.

Menglad asks whether she is the fated wife, Swipday identifies himself, and Menglad welcomes him as the love for whom she has waited and with whom she will live.
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Corpus Poeticum Boreale, Volume 1 EARLIEST WESTERN POEMS. / APPENDIX. / MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD.; lines 8850-8942 confidence: medium

The giant says no man may sleep in Menglad’s sweet arms except Swipday alone, and that the sunbright bride was destined to him for wife.

The warder states that only Swipday may sleep in Menglad’s arms and that the sunbright bride was destined to him for wife.
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Corpus Poeticum Boreale, Volume 1 EARLY HISTORIC POEMS. / HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II.; lines 13023-13082 confidence: medium

“Frey wedded Gerd; she was Gymi’s and Aurbode’s daughter of giant-race; so Thiazi became their kinsman, the hunter-giant ; his daughter was Skadi.”

Frey weds Gerd, who is explicitly described as of giant-race, and the marriage creates wider kinship links.
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Corpus Poeticum Boreale, Volume 1 MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES. / THE LAY OF SKIRNI.; lines 9351-9401 confidence: low

Gerda brings a foaming cup of old mead, says she had not expected to love Frey, and answers Skirni that after three nights she will grant love to Niord’s son at Barra, a peaceful copse.

Gerda names Barra, a peaceful copse, and says that after three nights she will grant love to Niord’s son.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419 / OF THE OLD NORTHMEN. 421 / OF THE OLD NORTHMEN. 423; lines 20690-20790 confidence: high

In Thrym’s Lay, the giant bridegroom calls for the hammer to hallow the bride, to be laid on the bride’s knees, and to hallow the pair by the vow-hand; the passage also explains related vow and perjury terms.

Thrym’s Lay is cited for a bride and pair hallowed by a hammer and vow-hand in a marriage scene.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES. / THE LAY OF SKIRNI. / VIII.; lines 9403-9520 confidence: medium

Skirni/Séirni names Barra as a peaceful copse where Gerda will grant love to Niord's son after three nights; Frey laments that one and two nights are long and asks how he can endure three.

Gerda is to grant love to Niord's son after three nights, and Frey laments the delay as a bridal wait.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 16194-16298 confidence: high

“thou wouldst come from Hell to seek me, but that I would come to thee from earth.”

Gudrun recalls a marriage-bed promise that Sigurd would come from Hell to her and she would come from earth to him.
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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 11240-11374 confidence: medium

Thrym, lord of Giants, says he has hidden the Thunderer's hammer eight miles deep under the earth and that it will not be brought back unless Freya is brought to him as wife.

Thrym demands Freya as wife in exchange for the hammer, wedding preparations proceed, and the hammer is brought to hallow the bride and the pair's hands; the rite is then reversed when Thor seizes the hammer.
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Corpus Poeticum Boreale, Volume 1 VIII. / THE FLYTING OF IVAR AND WODEN. / SEPT POR ETE / FRAGMENTS OF LOST MYTHOLOGICAL POEMS.; lines 9665-9745 confidence: medium

Niord says he loathes the mountains after nine nights and contrasts wolves with swans; Skadi says she cannot sleep at the sea-shore because sea-fowls wake her.

The editorial note calls Niord and Skadi husband and wife, “ill-matched,” with sea and hills contrasted; their speeches reject each other’s landscapes.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3171-3290 confidence: medium

Thrym welcomes the guests, expects the goddess of beauty, and observes the apparent bride's enormous eating and drinking; Loki explains the bride's conduct as signs of love.

Thor appears as the bride at a wedding feast; the sacred hammer is brought to consecrate the marriage and is then seized, enabling the gods' recovery of it.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3171-3290 confidence: medium

Thrym welcomes the party; Thor, as the bride, eats and drinks enormous amounts; Loki explains the bride’s behavior, gaze, and inattention as signs of love.

Thor appears as the bride in a marriage rite, receives the sacred hammer in his lap, and recovers it by force.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 confidence: medium

Bragi meets Idun, daughter of Ivald and goddess of immortal youth; nature assumes a lovely and gentle aspect at her approach.

Bragi wins Idun, goddess of immortal youth, as wife, and the pair are welcomed in Asgard.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 confidence: medium

Bragi plays while walking through a bare forest; trees bloom and flowers appear; he meets Idun, daughter of Ivald and goddess of immortal youth, whose approach makes nature lovely and gentle.

Bragi wins Idun, goddess of immortal youth, as wife, and both are welcomed in Asgard.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4277-4407 confidence: high

The gods tell Skadi that Thiassi’s eyes have been placed in the firmament as northern stars, and they let her choose a husband from among them by judging only naked feet.

Skadi may choose any god as husband, but only by looking at their naked feet while blindfolded; she chooses Niörd while hoping for Balder.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4277-4407 confidence: medium

Niörd protects commerce and fishing, activities tied to short summer months, and is treated as a personification of summer.

Niörd is associated with summer and the seashore, while Skadi is a winter goddess from Thrym-heim who cannot sleep at Nôatûn because of sea sounds.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4277-4407 confidence: medium

Skadi, Thiassi’s daughter and goddess of winter, comes in armor and winter gear to demand satisfaction for her father’s death; the gods offer a fine, she demands a life, and Loki’s goat antics make her smile.

After Skadi demands satisfaction for her father’s death, the gods offer compensation that includes choosing a husband from among the gods under specified conditions.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4410-4484 confidence: medium

Niörd agrees to spend nine nights out of twelve at Skadi's Thrym-heim and three at Nôatûn, but the mountain sounds and wolves distress him and he longs to return to the sea home.

Niörd and Skadi marry, negotiate alternating residences between sea and mountain homes, and ultimately part because their preferences cannot be reconciled.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4410-4484 confidence: high

Niörd consents to take Skadi to Thrym-heim for nine nights out of twelve if she spends three at Nôatûn; he finds the mountain sounds unbearable and rejoices when he can return to Nôatûn. The inserted verse contrasts wolves’ howling with swans’ song.

The passage explicitly interprets Niörd and Skadi as summer and winter, alternating residences according to a three-to-nine pattern and separating because their seasonal domains do not agree.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4487-4607 confidence: medium

The maiden is named Gerda and identified as a personification of the flashing Northern lights; Frey returns to Alf-heim longing to make her his wife, becomes melancholy, and Niörd sends Skirnir to find the cause.

Frey loves Gerda but fears rejection because she is the daughter of giant parents and related to Thiassi; Skirnir offers to woo her in Frey's name.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4487-4607 confidence: medium

The maiden is named Gerda and linked with the Northern lights; Frey becomes lovesick, Niörd sends Skirnir to find the cause, and Frey confesses love and despair because Gerda is of giant kin.

Frey desires Gerda as wife but fears rejection because she belongs to a giant family connected to enemies of the gods.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4609-4732 confidence: high

Gerda, frightened by the described future, consents to become Frey's wife and promises to meet him on the ninth night in Buri, the green grove.

Gerda agrees to meet Frey in Buri, the green grove, and later becomes his wife and sits beside him on his throne.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4609-4732 confidence: medium

Some mythologists interpret Gerda as earth, Frey as spring-god or sun, the gifts as adornment and fruitfulness, the sword as sunbeams, and the nine nights as nine winter months before earth becomes the bride of the sun.

The passage reports an interpretation in which Gerda is earth, Frey is spring or sun, nine nights are nine winter months, and the grove marriage marks renewed fertility.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4864-4983 confidence: medium

Frey, god of peace and prosperity, reappears on earth, rules Swedes and Danes under other names, rescues and marries Freygerda, and has a son named Frodi who succeeds him.

Frey rescues the beautiful Freygerda from a dragon and marries her.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4864-4983 confidence: medium

Frey, god of peace and prosperity, reappears on earth, rules Swedes as Ingvi-Frey and Danes as Fridleef, marries Freygerda after rescuing her from a dragon, and has a son, Frodi.

Frey rescues Freygerda from a dragon, marries her, and fathers Frodi.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 confidence: high

Freya is golden-haired and blue-eyed, sometimes a personification of the earth; she marries Odur, described as a symbol of the summer sun, and has daughters Hnoss and Gersemi.

Freya is at times a personification of the earth and marries Odur, a symbol of the summer sun; their happiness and reunion correspond with natural flourishing.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 confidence: high

Freya is golden-haired and blue-eyed, at times a personification of the earth; she marries Odur, a symbol of the summer sun, and has daughters Hnoss and Gersemi.

Freya is described as a personification of the earth, and Odur as a symbol of the summer sun; their reunion is followed by greening grass, blooming flowers, and birdsong.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 5126-5265 confidence: medium

Freya is desired by gods, giants, and dwarfs; she refuses ugly giants including Thrym, while some mythologists say that as earth-personification she wedded Odin, Frey, Odur, and others.

Freya is desired by gods, giants, and dwarfs, refuses Thrym, and is said in some interpretations to have wedded Odin, Frey, Odur, and others.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 5126-5265 confidence: medium

Freya is desired by gods, giants, and dwarfs; she refuses giants including Thrym; the passage reports mythological interpretations of her as earth wedded to Odin, Frey, Odur, and other gods.

The passage reports an interpretation in which Freya as earth is said to have wedded Odin as sky, Frey as fruitful rain, Odur as sunshine, and others.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER; lines 5268-5365 confidence: medium

Uller is called Vulder in Anglo-Saxon and Holler in parts of Germany; Holler is considered husband of Holda and covers her fields with snow for spring fruitfulness.

Holler is paired with Holda and covers her fields with snow for spring fruitfulness; Uller is paired with Skadi, the female personification of winter and cold.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER; lines 5268-5365 confidence: medium

In Anglo-Saxon Uller is known as Vulder; in some parts of Germany he is called Holler and considered husband of Holda, whose fields he covers with snow for spring fruitfulness.

Uller is paired with Holda in parts of Germany and with Skadi in Scandinavian tradition; Skadi is identified as a female personification of winter and cold.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7594-7696 confidence: medium

Nanna dies as she bends over Balder; the gods place her beside her husband, slay his horse and hounds, and twine the pyre with thorns called emblems of sleep.

Nanna's heart breaks as she bends over Balder, and she is laid beside her husband to accompany him in death.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7824-7975 confidence: medium

Balder says he must remain in the abode of shades until the last day and asks that Nanna be taken back; Nanna refuses and vows to stay with him in Nifl-heim.

Nanna refuses to leave Balder and vows to remain with him in Nifl-heim.
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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 10215-10329 confidence: medium

Brunhild points out her former home at Lymdale or Hunaland and tells Sigurd he may find her there to claim her as wife.

Sigurd gives Brunhild Andvaranaut as a betrothal token and swears exclusive lifelong love while they stand on Hindarfiall.
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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 10331-10442 confidence: high

Sigurd remains troubled; Giuki has died and Gunnar rules; Grimhild urges Gunnar to wed Brunhild, who is said to sit in a golden hall surrounded by flames and to require a suitor who braves the fire.

Brunhild declares she will marry only the warrior who braves the surrounding flames, and the successful passage through the fire establishes the marriage claim.
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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 10331-10442 confidence: medium

"Three days did Sigurd remain with Brunhild, and his bright sword lay bared between him and his bride."

During the three nights with Brunhild, Sigurd lays his bright sword bare between himself and the bride and explains the conduct as god-commanded wedding observance.
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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 10331-10442 confidence: medium

Sigurd remains with Brunhild for three days, placing his bright sword bare between them; he says the gods ordered him to celebrate the wedding in this way.

Sigurd lies beside Brunhild for three days with his bare sword placed between them and attributes the practice to divine instruction.
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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 10777-10812 confidence: medium

Sigurd is compared to Balder, Brunhild is described as a dawn maiden found amid flames, and Sigurd’s burned body on the funeral pyre is said to represent the setting sun or last gleam of summer.

Sigurd marries Brunhild, described as a dawn maiden whom he finds in the midst of flames.
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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: low

Volsung has ten sons and one daughter, Signy; many suitors seek Signy, and Siggeir, King of the Goths, gains Volsung's consent to marry her before Signy has seen him.

Signy is married to Siggeir after Volsung's consent, though she shrinks from him and conceals her dislike for the sake of family honour.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11200-11340 confidence: medium

Frithiof goes to Balder's temple, where Ingeborg has been sent; although speech between man and woman there is considered sacrilege, he consoles her, says Balder must approve their innocent passion, and they plight troth before Balder's shrine.

Frithiof and Ingeborg pledge mutual faith in Balder's temple before the shrine after Frithiof frames their love as acceptable to Balder.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11200-11340 confidence: medium

Frithiof goes to Balder's temple where Ingeborg has been sent for security; although speech between man and woman there is considered sacrilege, he consoles her and they plight troth before Balder's shrine.

Frithiof and Ingeborg pledge troth before Balder's shrine after Frithiof frames their love as acceptable to Balder.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11722-11843 confidence: medium

Frithiof says Ingeborg can never be his because of Balder's wrath and declares that he will go to sea and seek death in battle to appease the offended gods.

Frithiof says Ingeborg cannot be his because Balder's wrath remains, and Tegnér's version says none but Balder can bestow the bride.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11845-11957 confidence: medium

At the consecrated Balder temple, Frithiof waits at the altar; Halfdan enters fearfully; Frithiof unbuckles his sword and offers his hand, which Halfdan accepts.

The renewed amity between Frithiof and Halfdan is ratified when Halfdan gives Ingeborg's hand to Frithiof in the consecrated temple.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11845-11957 confidence: medium

Halfdan grasps Frithiof's hand, their differences are forgotten, and Ingeborg's hand is placed by Halfdan in Frithiof's as renewed amity is ratified.

The renewed amity of the formerly sundered friends is ratified when Halfdan places Ingeborg's hand in Frithiof's.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 confidence: high

Frigga is compared with Juno as an atmospheric goddess, patroness of marriage, motherly love, and childbirth; Gna is compared with Iris; Juno controls clouds while Frigga weaves them from spun thread.

Frigga and Juno are described as atmospheric figures, patrons of marriage, motherly love, and childbirth, with control over clouds.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 confidence: high

Thor’s hammer is described as a principal attribute used to consecrate the funeral pyre, marriage rite, and sacred boundary stakes.

Thor’s hammer consecrates the funeral pyre, marriage rite, and sacred boundary stakes.
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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 12761-12872 confidence: medium

Gerda is compared with Venus and Atalanta; Skirnir's golden apples recall Hippomenes' golden fruit used against Atalanta.

Gerda is hard to woo; Skirnir tries golden apples, compared with Hippomenes' golden fruit in Atalanta's race.
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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 12761-12872 confidence: medium

Gerda is compared with Venus and Atalanta; Skirnir offers golden apples; Freya is compared with Venus and Minerva.

Skirnir tries to win Gerda with golden apples, and she ultimately becomes a wife.
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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

Hebe and Valkyrs are cupbearers and personifications of youth; Hebe marries Hercules, while Valkyrs are relieved of duties when united to heroes.

Hebe and the Valkyrs are cupbearers/personifications of youth and are linked with marriage or union to heroes.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1877-1990 confidence: high

Frigga's variant genealogy, marriage to Odin, rejoicing in Asgard, anniversary feasts, and her role as patroness of marriage with Odin and Thor named at wedding healths.

The passage makes Frigga's wedding to Odin a cause of divine rejoicing and the origin of later anniversary and wedding-feast honors.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1877-1990 confidence: high

Frigga is introduced with variant parentage, married to Odin, celebrated in Asgard, and made patroness of marriage, with her health proposed alongside Odin's and Thor's at wedding feasts.

Frigga's marriage to Odin is celebrated in Asgard and tied to later wedding feasts and marriage patronage.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1709-1827 confidence: high

Odin is treated as heaven and spouse of earth figures: Jörd bears Thor, Frigga bears Balder, Hermod, and perhaps Tyr, and Rinda bears Vali.

Odin as heaven is spouse of several earth personifications who bear Thor, Balder, Hermod, Tyr, and Vali; Vali is explicitly linked with vegetation.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4070-4189 confidence: medium

Thrymheim is the mountain home built by Thjazi; Njorth married Skathi, who preferred her father's mountain hall, while Njorth preferred Noatun by the sea; they alternate nine and three nights but return separately to their preferred homes.

Skathi and Njorth marry but cannot share each other's mountain and sea homes, leading each to return to a separate dwelling.
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The Poetic Edda HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE / NOTES; lines 5497-5624 confidence: medium

Thjazi tricks his way into possession of Ithun and her apples and carries her to Jotunheim; Loki retrieves her in Freyja’s hawks-dress, turns her into a nut, and flees; Thjazi pursues as an eagle, the gods burn his wings and kill him; Skathi is allowed to marry Njorth as recompense.

Skathi is permitted to marry Njorth as recompense for the death of her father Thjazi.
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The Poetic Edda I. GROUGALDR / GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH; lines 9748-9913 confidence: high

Fjolsvith says no man may seek sleep in Mengloth's arms "Save Svipdag alone," for the sun-bright maid is destined to be his bride.

Fjolsvith says Mengloth is destined as Svipdag's bride; Mengloth requires identity proof, welcomes Svipdag with a kiss, and says the two will live together to the end.
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The Poetic Edda NOTES / BROT AF SIGURTHARKVITHU / FRAGMENT OF A SIGURTH LAY / INTRODUCTORY NOTE; lines 15721-15838 confidence: medium

The winning of Brynhild for Gunnar is described: Gunnar fails, he and Sigurth change forms, Sigurth rides Grani through raging flames, the fire slackens before him, and Regin-made armor flashes.

The note says the winning of Brynhild for Gunnar occurs after Gunnar fails, Sigurth and Gunnar change forms, and Sigurth completes the flame-ride.
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The Poetic Edda NOTES / SKIRNISMOL / THE BALLAD OF SKIRNIR / INTRODUCTORY NOTE; lines 4444-4655 confidence: medium

Freyr tells Skirnir of his grief, says he saw a dear maiden from Gymir's house whose glittering arms shone over sea and sky, and says no god or elf will grant that they be together.

Freyr seeks union with Gerth, and Gerth explicitly says that she and Freyr shall not find one dwelling together while both live.
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The Poetic Edda NOTES / SKIRNISMOL / THE BALLAD OF SKIRNIR / INTRODUCTORY NOTE; lines 4658-4819 confidence: medium

Gerth welcomes Skirnir with a frost-cup filled with mead, says she did not expect to love one of the Wanes, and appoints Barri as the place where nine nights hence she will grant delight to the son of Njorth.

Gerth names the fair, still forest Barri and says that nine nights hence she will grant delight to the son of Njorth.
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The Poetic Edda NOTES / THRYMSKVITHA / THE LAY OF THRYM / INTRODUCTORY NOTE; lines 7284-7337 confidence: medium

"Bring in the hammer to hallow the bride"; Thrym says Mjollnir should lie on the maiden's knees so the hand of Vor may bless both.

Thrym orders the hammer brought in to hallow the bride, placed on the maiden's knees, and used so Vor's hand may bless both parties.
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The Poetic Edda SKIRNISMOL / THE BALLAD OF SKIRNIR / INTRODUCTORY NOTE / NOTES; lines 4822-4942 confidence: medium

Gymir is identified as a mountain-giant, husband of Aurbotha, and father of Gerth, fairest among women.

The notes describe Gerth as fairest among women and include a reconstructed command for Skirnir to bring the maid home to Freyr.
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The Poetic Edda THRYMSKVITHA / THE LAY OF THRYM / INTRODUCTORY NOTE / NOTES; lines 7340-7444 confidence: low

The note says the meaning of 'hallow' is unclear; it mentions consecration with the sign of the hammer, Vigfusson's comparison of the hammer sign to the Christian cross, Thor's resuscitation of a cooked goat by hallowing with his hammer, a runic sign named Thor's-hammer, and Vor as goddess of vows.

The note discusses hallowing, says other consecrations are known with the sign of the hammer, and identifies Vor as goddess of vows between men and women.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1219-1311 confidence: medium

After Asgarth's destruction by the Wanes, the gods employ a giant builder who demands the sun, moon, and Freyja as wife; Loki delays him by trick, the giant threatens the gods, and Thor slays him. The note says stanzas 25-26 are quoted by Snorri.

The giant builder demands the sun, moon, and Freyja for his wife as the reward for rebuilding Asgarth.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda APPENDIX: EXCERPTS FROM THE POETIC EDDA. / PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1) / PART OF THE LAY OF SIGRDRIFA (1) / THE LAY CALLED THE SHORT LAY OF SIGURD.; lines 6213-6361 confidence: medium

The speaker asks for right-dight metal and sharp-edged steel between them, recalling when they went into one bed and were called man and wife.

The speaker asks for sharp steel between the dead pair and recalls their shared bed when they were called man and wife.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XVIII. Of the Slaying of the Worm Fafnir. / CHAPTER XXI. More Wise Words of Brynhild. / CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale.; lines 3074-3210 confidence: medium

Sigurd says he will meet Brynhild, seek reciprocal love, and give her a gold ring. Alswid warns that she has not allowed anyone to sit beside her or receive drink and that she is devoted to warfare and fame.

Sigurd says he will give Brynhild a gold ring in token of love, swears by the Gods to have her or no other woman, gives the ring, and they swear oaths anew.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild.; lines 3407-3540 confidence: high

Budli receives the wooing speech and says Brynhild may wed only if she herself does not deny the suitor, because only the man she chooses may marry her.

Brynhild's father and foster-father link marriage to her own choice, and Heimir says she will likely accept only the man who rides through the fire around her hall; Sigurd performs that deed in Gunnar's likeness and invokes Brynhild's oath.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild.; lines 3407-3540 confidence: medium

Brynhild accepts the truth of his words; Sigurd stays there three nights, lies in one bed with her, and places Gram between them, saying he must wed in that way or get his death.

Sigurd and Brynhild lie in one bed for three nights, but Sigurd places Gram between them and gives an explanation for doing so.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild.; lines 3683-3807 confidence: medium

Brynhild says she promised to wed whoever rode Grani with Fafnir's hoard through her flaming fire and slew the men she named; she says only Sigurd dared, and that he slew the Worm, Regin, and five kings, while Gunnar did nothing.

Brynhild says she promised to wed only whoever rode Grani with Fafnir's hoard through her flaming fire and performed the killings she demanded; she says only Sigurd dared and succeeded.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild.; lines 3809-3949 confidence: medium

Brynhild says, “I swore an oath to wed the man who should ride my flaming fire.” Sigurd offers to wed her and put away Gudrun; his heart swells so that his byrny rings burst.

Brynhild states that she swore to wed the man who should ride her flaming fire.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild.; lines 3809-3949 confidence: medium

Brynhild says Sigurd betrayed and sundered her from bliss. Sigurd says he loved her better than himself and fell into wiles from which their lives may not escape.

Brynhild recalls the mountain oaths, says Sigurd betrayed and sundered her from bliss, and objects to two kings in one hall or one dwelling.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild. / CHAPTER XXXII. Of the Ending of Brynhild.; lines 4292-4380 confidence: high

Brynhild asks Gunnar to make a great pyre for herself, Sigurd, and those slain with him; requests red cloth, men, two hawks, a drawn sword between herself and Sigurd, the name of man and wife, and bond-women and bondmen to follow.

Brynhild asks to be burned beside Sigurd with a sword between them so that they may have the name of man and wife; the passage ends with her burned beside him.
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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

King Siggeir of Gothland asks Volsung for Signy as wife; Volsung and his sons accept, though Signy is reluctant, and the wedding feast is prepared.

Signy is unwilling to go with Siggeir and says her foreknowledge and the fetch of her kin reveal that great evil will follow unless the wedding is undone.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER II. / IDUN AND HER APPLES. / CHAPTER III. / HOW NJORD GOT SKADE TO WIFE.; lines 3454-3484 confidence: medium

The asas offer ransom and atonement; the first condition allows Skade to choose a husband among them while seeing only their feet.

Skade chooses a husband from among the asas while allowed to see only their feet, producing a mistaken identification and marriage selection.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN. / CHAPTER VIII. / THE ASAS.; lines 1854-1970 confidence: high

Njord marries Skade, daughter of Thjasse; she wants the mountains at Thrymheim while he wants the sea. They agree on nine nights in Thrymheim and three in Noatun, but their songs complain respectively of wolves and sea-fowl.

Njord and Skade marry but prefer opposed environments, sea and mountain; their alternating residence agreement fails to satisfy either fully.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda LOKE AND HIS OFFSPRING. / CHAPTER X. / THE GODDESSES (ASYNJES). / CHAPTER XI.; lines 2252-2301 confidence: medium

Skirner journeys, courts Gerd for Frey, and obtains her promise to come after nine nights to Bar-Isle for her wedding with Frey.

Gerd promises to come after nine nights to Bar-Isle for her wedding with Frey.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda THE POETICAL DICTION. / THOR AND HRUNGNER. / IDUN. / THE NIFLUNGS AND GJUKUNGS.; lines 4436-4541 confidence: high

Sigurd and the Gjukungs seek Brynhild for Gunnar. Her hall on Hindfell is surrounded by Vafurloge, and she has promised to marry only the one who rides through it. Gunnar's horse will not enter; Sigurd and Gunnar exchange forms and weapons, Sigurd rides Grane through the flame, weds Brynhild, places Gram between them in bed, gives her the ring Loke had taken from Andvare, receives another ring, and then exchanges forms back with Gunnar.

Brynhild's hall is surrounded by Vafurloge, and she has promised to wed only the man who dares ride through the flame.
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native american northwest coast

Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 2134-2223 confidence: medium

At Down-Dancer's house, front boards are beaten, a thundering sound and shell rattles are heard, Qwaesogut is led by four xwexwe mask-wearers while singing her sacred song, enters Q!omogwe^'s canoe, and Down-Dancer invites the son-in-law to eat.

Qwaesogut's movement into her husband's canoe is accompanied by xwexwe masks, shell rattles, house-board beating, and her sacred song.
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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 2398-2493 confidence: medium

One year after Potlatch-Dancer gives his winter dance he dies; Qlomx'od takes his father’s place, becomes Copper-Dancer, gives a potlatch, seeks to marry K'!ade’s princess, and the Kwakiutl travel by canoe to make the marriage payment at Pieleuis.

Copper-Dancer marries Head-Princess and receives the winter-dance box and dances from her father as part of the marriage sequence.
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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 3712-3805 confidence: high

YaqalEnala announces that his princess may be married by one of the sons of chiefs, and the report reaches the Kwakiutl at Qalogwis.

The marriage is arranged through chiefly lines, involves a marriage price, and results in the transfer of a house, names, winter-dance rights, xwexwe, and named lineage connections for children.
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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 4839-4941 confidence: high

AmaxQlal calls his numaym and says he wants a wife for his prince ^maxwa among chiefly princesses to get crests, naming L!aqwag'ilayugwa as the intended bride.

The father seeks a princess-bride for ^maxwa to get crests, and after the marriage rite the father-in-law announces named dancer privileges, masks, and regalia as the wife's supernatural power.
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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 6319-6410 confidence: high

A speaker announces payment of marriage-money for LlaL lElEwedzEmga; Qasnomalas gives blankets to the three chiefs and says, in effect, that the blankets are the wife.

Blankets are explicitly identified with the wife, then counted and delivered in large numbers before the bride is transferred to the husband.
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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 6319-6410 confidence: high

The canoes line up before the house, where a climbing-board stands. PlasElal says he will speak as the ancestors spoke when wooing, then addresses the Nak'waxda'x and K'ladalag'ilis to woo the princess.

PlasElal states that he will speak in the way the ancestors spoke when they went wooing, then performs the formal address to the bride-side tribe and chief.
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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 6319-6410 confidence: high

Qasnomalas stands before the house and calls K'ladalag'ilis and the tribe to come out and take the princess to her husband; the Nak'waxda'x come out and stand in a row.

The tribe stands in a row, the bride is publicly displayed, the chiefs come to her, and she walks back with them to sit beside her husband.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10767-10879 confidence: medium

The younger sister sees a handsome man at night; he asks whether her people starved, pities her, promises to make a salmon-weir, and becomes her husband.

A handsome man appears after the woman's expectation of a supernatural encounter, becomes her husband, makes a salmon-weir, hunts game, and creates food abundance.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS; lines 11372-11467 confidence: medium

The man names her Qwexagas, Box-Opening-Woman, and ExtslEmga, Abalone-Woman; says he is the son of LEg'ex and will marry her; then exits the carved box, puts an abalone-covered skin into it, folds it small, and tucks it under his arm.

Yamadzalas marries the younger daughter, gives her new names, and tells AlnEkwala that they will have one name and all kinds of privileges.
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Haida Texts and Myths: Skidegate Dialect ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL; lines 8174-8275 confidence: medium

Master Carpenter says, “Now, grandson, come with me. You shall marry my daughter.”

Master Carpenter brings the boy home and says he shall marry his daughter, who is described as a wonderful beautiful creature, and she sits near him as husband.
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Haida Texts and Myths: Skidegate Dialect STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER / SLAUGHTER-LOVER.; lines 15691-15748 confidence: medium

The protagonist searches for a wife, conceals the things with which he was born, with only his sister knowing, and is accepted by a chief’s daughter in a neighboring town.

The protagonist marries a chief’s daughter from a neighboring town and his uncles give him the town soon afterward.
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Haida Texts and Myths: Skidegate Dialect SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS / HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER; lines 12290-12401 confidence: medium

He peers into houses and sees a pretty woman in the chief’s house; at night she says her father keeps her for the man whose uncle took him to the open sea, and he says he is that man.

The chief’s daughter says her father kept her for the man taken toward the open sea; the nephew identifies himself and is accepted as her husband by her father.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 10960-11066 confidence: medium

The youth enters as a spark, identifies himself as He-who-got-supernatural-power-from-his-little-finger, his name is explained by a little-finger incident while whittling, and the woman kept for him marries him with her father's recognition.

The woman states that her father kept her for the named supernatural being, and she marries him after he identifies himself.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11995-12096 confidence: medium

The chief’s son sits on the skins, asks the younger woman to marry him, returns the elder sister’s skin, and the elder sister becomes a goose and flies away through the sky.

The chief’s son sits on the goose skins, asks for the younger woman as wife, takes her home, and hides her skin.
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Haida Texts and Myths: Skidegate Dialect THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS / THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF; lines 13172-13227 confidence: medium

After many years the man is homesick for his mother and sister; the chief asks his daughter about him and is going to let him go home with her.

The title identifies the story as one in which the man marries the daughter of the devilfish chief; within the passage she is the chief’s daughter and the man is her husband.
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Haida Texts and Myths: Skidegate Dialect THE STORY OF ONE WHO SAW AN EAGLE TOWN / THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS / THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES; lines 13037-13156 confidence: medium

The man hears night whispering to his sister; she says Kꜝū′dᴀña-point will marry her, offer him much food if he agrees, and instructs him to make a strong club and break heads when the house is full. He agrees, and she is gone in the morning.

The sister reports that Kꜝū′dᴀña-point will marry her and that, if the brother agrees and makes a club to strike visitors, he will receive much food.
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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 7458-7558 confidence: high

The elder brother goes down with the current to a large town, enters Sqä′g̣ał’s house, and sees the chief’s child sitting between rear screens while women with bunched hair watch her at her father’s command.

The chief’s child is guarded by armed attendants, and bones at the bathing place are explained as belonging to earlier fascinated men who seized her and were killed.
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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 7458-7558 confidence: high

When her skin begins to dry the elder brother seizes her and touches noses; the armed attendants prepare to strike, but she says not to kill him because she will marry him; the surrounding bones are from earlier suitors killed by servants.

When the elder brother seizes the chief’s child, her attendants prepare to kill him, but she stops them and says she will marry him.
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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 7458-7558 confidence: high

The father has his daughter and her husband sit near the fire, heats four hard stones, puts them into a dish with tongs, sets the dish before his son-in-law with a white-rock spoon, and the daughter says this is how he kills men when she tries to marry.

The father-chief sets four red-hot stones in a dish before the son-in-law, and the daughter says this is how he kills men when she tries to marry.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7775-7880 confidence: medium

A cry is followed by the entrance of a silent figure carrying a bow as staff, arrows, quiver, wearing dancing leggings and a gable-crowned hat.

The suitor is challenged about marrying the daughter, cracks the earth with a single right-foot step, and is accepted as the great chief.
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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 7882-7958 confidence: medium

The note says this is the second Skedans story taken down, that two stories are combined, that the second is a well-known Tsimshian tale, that the informant maintained the combined form, that a common episode of two chiefs’ sons marrying women with supernatural power probably prompted the combination, and that Panther-woman’s name is Tsimshian.

The editorial note says the combined stories were probably placed together because of a common episode involving the marriage of two chiefs’ sons to women having supernatural power.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 99 / THE HAU MAU. / THE WOMAN WHO MARRIED THE STUMP. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 103; lines 6398-6501 confidence: medium

The chief of the Wolves tells his tribe that he invited them to see his daughter and her husband; the men take the tails dangling above them, put them on, leave in the shape of wolves, and howl.

The rescued young man is received by the Wolf chief’s household and marries the Wolf girl, with whom he has a child.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 65 / TRADITION OF SOTSL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 67 / TRADITION OF SATSQ.; lines 4533-4622 confidence: medium

In Ha’mts’it’s house, So’nxuak-as is fed by the fire; Ha’mts’it presents four daughters, So’nxuak-as selects the second, whose room has a whale design, and Ha’mts’it says this choice gives only part of his traditions.

The marriage is accompanied by family tradition recitation, transfer of partial traditions, dance ornaments, whistles, the whale painting, a feast ladle, land, and property-bearing stones.
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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. 89 / THE RAVEN. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 93 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 95; lines 5967-6065 confidence: medium

Nispuselxsak:ai’x: of Ts’é’qoé refuses local suitors, seeks Smai’yakila the Sun, reaches his house, marries him, and bears T’otqoa’ya, who grows rapidly.

Nispuselxsak:ai’x: seeks Smai’yakila, identified as the Sun, reaches his house, and marries him.
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The Mythology of the Bella Coola Indians PLATES VII-XII. / CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29; lines 2409-2526 confidence: medium

The salmon are said in one tradition to be won from Axk’unta’m by a man gambling for them and taking them down from heaven; other traditions say birds obtained the salmon, or Raven obtained salmon by marrying a salmon girl.

A referenced tradition says Raven obtained salmon by marrying a salmon girl.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 329 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 331 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 333 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335; lines 19689-19794 confidence: medium

Cold winds come from people far north where earth and sky meet, while hot winds come from southern people; their wars caused alternating hot and cold spells until the south chief’s daughter married the north chief’s son; their child was thrown into water and became river-drifting ice.

Northern cold-wind people and southern hot-wind people formerly made war, causing alternating weather; the war ended through marriage between chiefs’ children.
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The Mythology of the Bella Coola Indians THE WOMAN WHO MARRIED THE STUMP. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 103 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 105 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107; lines 6608-6710 confidence: medium

The former wife reminds the man of their former love; he forgets the Wolf wife's commands, returns with water, and the Wolf wife turns the water to jelly before accusing him of meeting the former wife; he admits breaking his promise.

The man violates the Wolf wife's command by meeting his former wife; the Wolf wife refuses further forgiveness and leaves with her son.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11244-11344 confidence: medium

The hungry girls go into the mountains, hear chopping, find a man with his face painted red, and learn that he is Mountain Dweller.

Mountain Dweller is a mountain being and great hunter; the elder sister becomes married to him.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11584-11682 confidence: medium

The eagle leads the man through woods by a large trail and up steps to a high, clean house like human houses; the inhabitants feed him fine fish and game, and he marries an eagle woman.

The poor man lives among the eagle people, marries an eagle woman, and is later described as an eagle himself.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12092-12195 confidence: medium

At a meal, the nephew seizes the girl’s spoon; the firewood whistles as the Fire Spirit talking; the girl says her husband wants her, can reach him by thinking, and disappears without being seen entering the fire.

A human woman has a Fire Spirit husband, is summoned when the firewood whistles, and disappears to him without being seen entering the fire.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 14950-15074 confidence: medium

The visitors answer that they came because Mountain Dweller had been said not to marry them; the grandmother says he is very difficult to approach.

The visitors travel because it was said Mountain Dweller would not marry them; a helper says he is difficult to approach, and after they cross obstacles he marries both.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 15737-15864 confidence: medium

Someone in or from the sun speaks, says his father in the sun peeps through the clouds and mottled clouds, and is identified as the one who married the woman.

A being speaking from or in the sun marries the surviving woman, after which she bears five children.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 20892-21022 confidence: medium

North Wind comes to the daughter, says it is well that he marry her, sleeps or cohabits with her, and she is willing. Then it becomes calm, they start off, and she tells her mother that a fine man keeps coming to her.

North Wind comes to the daughter, marries or cohabits with her, and immediately afterward the passage says it becomes calm.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 21701-21821 confidence: medium

The woman goes to the woods with her daughter; the two alone save themselves. The Sun's son marries the daughter, she has eight children, and a provisioned house is made for them before they are lowered onto Gîtǃîḱc, their grandfather's town.

The Sun's son marries the surviving woman's daughter, and she has eight children.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 21823-21956 confidence: medium

A woman goes into the woods with her daughter; the two save themselves. The sun’s son marries the daughter, and their children become eight, one of them female.

The survivor’s daughter is married by the sun’s son and bears eight children.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2780-2887 confidence: medium

A footnote says a human married among grizzly bears, and therefore people do not eat grizzly-bear meat.

The footnote explicitly links a human marriage among grizzly bears with the refusal to eat grizzly-bear meat.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4880-4971 confidence: medium

Raven comes to a floating sea house called Kǃuˊdatᴀn kahîˊtî, kept by Nās-cᴀˊkî-yēł and containing all kinds of fish; he meets the monster Qǃāˊnᴀxg̣ādaỵiỵê, who has a devilfish-arm spear, and Raven obtains it by marrying the monster’s daughter.

Raven obtains the monster’s devilfish-arm spear by marrying the monster’s daughter.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 5492-5587 confidence: medium

Raven marries the daughter of Fog-over-the-salmon; during winter hunger she makes salmon appear by washing her hands in a large basket, and the house becomes full of drying salmon.

Raven's wife, identified as fog, produces salmon in abundance; after Raven strikes her, she disappears into the water and the salmon follow her, and her father refuses her return because Raven failed to respect her.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6208-6300 confidence: medium

The woman sees a man shining all over on a mountain; he says he moves as quick as thought and that his father is the Sun; after he speaks to the Sun, it appears on a cloudy day and becomes warm, and she accepts him as husband for her daughter.

The daughter is given to a shining man who identifies the Sun as his father and demonstrates this by making the Sun appear.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 10920-11016 confidence: high

Princess Sagapgia travels in a large canoe full of young women; while passing foam over a sandbar with the tide, the group later finds Sagapgia missing and foam in the place where she had sat.

Sagapgia disappears amid foam, wise men say the Sandy Bay supernatural being took her, and shamans and Mouse Woman connect her to marriage with the supernatural being's son.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12140-12248 confidence: medium

At midnight the princess sees shining light come through the smoke hole with a young man who asks to marry her; he is Tsauda, a prince from heaven, with a slave named Halus and a garment of shining light.

Tsauda comes from heaven in shining light, descends through the smoke hole, and asks the princess to marry him.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16196-16302 confidence: medium

Gadunaha'° calls Summer Gowagani, who comes with a copper in each hand, speaks Tlingit, and places the coppers before his uncle; his companions are like slaves; the princess is given as wife, and valuables are given to atone for past war deaths.

The princess who fed the prince is given to the chief as wife during the peace ceremony, alongside compensation for those slain in war.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9143-9237 confidence: high

A supernatural being asks the weeping woman why she is sad; she says her husband has married another princess. The being comforts her, asks her to love and marry him, and she agrees.

A supernatural being comforts the abandoned young woman, asks her to love and marry him, becomes her husband, and continues to visit and aid her.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4825-4924 confidence: medium

The prince says he loves the girl and wants to marry her; she says he may if he promises not to take any wife beside her, and he promises and marries her.

The prince marries a beautiful girl after promising not to take another wife, and she requires secrecy and private summoning.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6139-6248 confidence: medium

The head hunter praises the chief's wealth and asks for his daughter as wife for the hunters' chief, promising that she will be honored and cared for.

The visitors formally ask a wealthy chief for his daughter to marry their own chief, promising honor and care, and the council consents.
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Tsimshian Mythology Tsimshian Mythology; lines 1021-1110 confidence: medium

Bright-Cloud Woman says to the dried Salmon, 'Come, my tribe, let us go back,' whistles, and all the dried Salmon fly out; TxamsEm's blond hair is scorched and his rough skin returns.

Bright-Cloud Woman, TxamsEm's wife, is revealed as cloudlike and departs with the dried Salmon, whom she calls her tribe, leaving TxamsEm without provisions.
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Tsimshian Mythology Tsimshian Mythology; lines 3571-3666 confidence: medium

The brothers arrive at the city of the Air; North Wind, South Wind, East Wind, and another beautiful chief each invite a brother in and give a daughter as wife.

In the city of the Air, chiefs associated with winds give their daughters as wives to the four brothers.
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Tsimshian Mythology Tsimshian Mythology; lines 938-1019 confidence: medium

TxamsEm recovers from sickness, builds a small house, canoe, and spear, goes out hungry to spear food, sees fog on the water clear to reveal a bright and fair woman in his canoe, asks to marry her, and hears her identify herself as Salmon/Bright-Cloud Woman and warn him not to harm her.

TxamsEm marries the woman who identifies herself as Salmon, and afterward her contact with the creek is followed by abundant spring and silver salmon.
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Tsimshian Texts Tsimshian Texts; lines 1377-1469 confidence: low

Ts'ak approaches alone, counts four, places the crystal carving across the door so it cannot close, enters unharmed, and reaches the chief's daughter, who is glad to see him.

Ts'ak reaches the chief's daughter despite the deadly door, survives the chief's tests, and the passage states that he married her.
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Tsimshian Texts Tsimshian Texts; lines 2040-2133 confidence: medium

In the evening a woman at the doorway asks whether She-who-has-a-labret-on-one-side entered the house, is told she married the chief's son, urges care for her, and says her people will bring much food.

The prince marries She-who-has-a-labret-on-one-side; her unseen mother is supernatural, and her people bring great quantities of food, skins, and copper plates.
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Tsimshian Texts Tsimshian Texts; lines 2421-2510 confidence: medium

After thunder, a man appears, proposes to marry Sqawo, demonstrates his club that turns the ground and grows trees, and says he saw the village destroyed.

A man appearing after thunder demonstrates supernatural power, says he has come to marry Sqawo, and becomes her husband in heaven.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: medium

Txa'msEm marries a salmon woman, obtains salmon, grows long hair, then loses both salmon and hair after scolding her.

Txa'msEm marries a salmon woman and obtains salmon, but the salmon disappear after he scolds her.
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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 2887-2971 confidence: medium

Zapotec priests, especially the high pontiff, observe continence; on certain feast days the high priest becomes drunk and a consecrated virgin is brought to him; a son from the union is raised as a prince and the eldest succeeds to the pontifical throne.

A consecrated virgin is brought to the Zapotec high priest on feast days, and a son born from the union may inherit the pontifical throne.
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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 10045-10211 confidence: medium

Cites sources including Demosthenes and Hesychius for Διονύσου γάμος and γεραραί.

The phrase Διονύσου γάμος, Dionysus's marriage, is explicitly cited.
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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 10045-10211 confidence: medium

Cites sources for Διονύσου γάμος and γεραραί / γεραῖραι.

The passage explicitly cites sources under the phrase Dionysus’s marriage.
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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 9858-10043 confidence: medium

The reported meaning is uncertain; Bechterew suggests that the rite may have meant marrying Keremet to the kindly and fruitful mukyl’c in, the earth-wife, so she could influence him for good.

The passage reports the suggestion that the ceremony was intended to marry Keremet to mukyl’c in, the earth-wife.
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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 9858-10043 confidence: medium

The Wotjaks of Russia, distressed by bad harvests, ascribed the calamity to Keremet’s wrath at being unmarried.

Bad harvests are attributed to an unmarried god’s wrath, and the proposed remedy is a marriage to a kindly and fruitful earth-wife.
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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 9858-10043 confidence: medium

They processed to a sacred grove on gaily decorated wagons, as when fetching home a bride, and feasted there all night.

The participants ride in decorated wagons to the sacred grove as they do when fetching home a bride.
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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 9858-10043 confidence: high

The Wotjaks of Russia, distressed by bad harvests, ascribed the calamity to the wrath of Keremet because he was unmarried.

The passage explicitly frames the ceremony as possibly intended to marry Keremet to the fruitful earth-wife after bad harvests were attributed to his unmarried state.
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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 6013-6097 confidence: high

The Kânagrâ Ralî Ka melâ is a spring rite of young girls: they gather dûb grass and flowers, build a heap, place two three-pronged branches over it, have clay images of Siva and Pârvatî made on the branch points, divide into two parties, marry the images, and hold a feast.

The Kânagrâ rite constructs images of Siva and Pârvatî over grass and flowers and marries them in spring; Frazer compares this to European vernal spirit marriages.
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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 6013-6097 confidence: medium

At the next Sankrânt the girls take the images to the riverside, throw them into a deep pool, and weep over the place as though performing funeral obsequies; boys sometimes retrieve and wave the images; the fair is said to secure a good husband.

The object of the fair is said to be securing a good husband, and Frazer explains this through the fertilising influence attributed to the vegetation 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 6013-6097 confidence: medium

The girls divide into parties for Siva and Pârvatî, marry the images in the usual way without omitting any part of the ceremony, and hold a feast paid for by parental contributions.

The Ralî rite marries images of Siva and Pârvatî, and Frazer compares this to European rites of the King and Queen of May, May Bride, and May Bridegroom.
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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 6013-6097 confidence: medium

At the next Sankrânt, the girls take the images to the riverside, throw them into a deep pool, and weep as if performing funeral obsequies; boys sometimes dive after the images and wave them about while the girls cry. The fair is said to secure a good husband.

The object of the Ralî fair is said to be securing a good husband, which Frazer links to the fertilising influence of vegetation spirits.
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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 6100-6145 confidence: medium

At Alexandria, images of Adonis and Aphrodite are placed on couches with fruits, cakes, potted plants, and anise bowers; their marriage is celebrated one day, and the next the image of Adonis is carried by women mourners to the seashore and committed to the waves.

At Alexandria, images of Adonis and Aphrodite are displayed together and the marriage of the lovers is celebrated before the image of Adonis is carried to the sea.
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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 6100-6145 confidence: medium

At Alexandria, images of Adonis and Aphrodite are displayed on two couches, with ripe fruits, cakes, potted plants, and green bowers twined with anise set beside them.

The Alexandrian rite celebrates the marriage of Adonis and Aphrodite on one day and carries Adonis's image to the sea as a mourning rite the next day.
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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: medium

The passage says Alexandrian, Indian, and European ceremonies resemble one another: two plant-associated divinities are married in effigy, mourned, and thrown into water; the author connects this with Adonis' death and resurrection as vegetation decay and revival.

The passage describes the marriage of two divinities in effigy, surrounded by fresh plants, followed by mourning and water disposal.
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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: medium

Frazer says Alexandrian and Indian ceremonies both celebrate the marriage of two plant-surrounded divinities in effigy, then mourn the effigies and throw them into water; he compares them to European spring and midsummer customs.

The passage describes the marriage of two plant-surrounded divinities in effigy, followed by mourning and disposal in water.
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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 6382-6464 confidence: medium

The Sardinian Gossips or Sweethearts of St. John are said probably to correspond to Lord and Lady or King and Queen of May; in Blekinge a Midsummer Bride chooses a bridegroom and they are temporarily regarded as man and wife.

The passage says Midsummer pairs, like May pairs and paired divine images, probably represent the spirit of vegetation in its reproductive capacity.
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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 6382-6464 confidence: medium

The Sardinian Gossips or Sweethearts of St. John probably correspond to the Lord and Lady or King and Queen of May.

Frazer interprets midsummer and May pairs, including the Swedish Midsummer Bride and bridegroom, as representatives of the spirit of vegetation in its reproductive capacity.
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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 6597-6671 confidence: medium

Osiris is son of the earth-god Qeb/Seb; as king he civilizes Egyptians, gives laws, teaches divine worship, and introduces cultivation of wheat and barley discovered by Isis, changing the people from cannibalism to a corn diet.

Isis is identified as both sister and wife of Osiris and acts as mourner and restorer of his remains.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: high

Proserpine gathers flowers; the earth opens; Pluto, lord of the Dead, emerges from the abyss and carries her off in a golden car to the subterranean world to be his bride.

Pluto carries Proserpine from the flower-gathering scene into the subterranean world to be his bride.
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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 describes Bride, Oats-bride, and Wheat-bride names for the last sheaf and binder, and German or Silesian customs with straw-dressed Oats-wife/Oats-man or Oats-bride/Oats-bridegroom figures, dancing, plucking stalks, and a wedding procession with harvest crown and attendants.

The passage states that the names Bride, Oats-bride, and Wheat-bride can be worked out by representing the productive powers of vegetation as bride and bridegroom.
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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

The names Bride, Oats-bride, and Wheat-bride are sometimes applied in Germany and Scotland to the last sheaf and to the woman who binds it.

The passage says the productive powers of vegetation are represented as bride and bridegroom, including straw-dressed Oats-bride/Oats-bridegroom figures and the Silesian wedding-like procession for the last-sheaf binder.
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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 7767-7813 confidence: high

Frazer states that the European bride-and-bridegroom corn-spirit custom is paralleled in Java, where prepared rice ears are called the Rice-bride and Rice-bridegroom, receive a wedding feast and barn bridal chamber, are accompanied by sheaves as guests, and are not to be disturbed for forty days.

In Java, adorned ears of rice are named Rice-bride and Rice-bridegroom, receive a wedding feast, and are installed in a bridal chamber before the harvest is fully housed.
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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 7767-7813 confidence: high

At the rice-harvest in Java, before reaping, a priest or sorcerer selects ears of rice, ties them together, smears them with ointment, adorns them with flowers, calls them the Rice-bride and Rice-bridegroom, celebrates their wedding feast, and then cutting begins.

The Javanese rite names decorated rice ears as Rice-bride and Rice-bridegroom, celebrates their wedding feast, houses them in a bridal chamber, and protects them as a newly wedded pair.
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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 1607-1683 confidence: high

Dyaks ascribe souls to trees and appease fallen trees with blood and flags; Congo people offer palm-wine to trees; Indian and German examples describe tree or orchard marriages for fruitfulness.

The passage describes shrubs and trees formally married to one another or to idols, an orchard marriage ceremony, and German fruit-trees tied together as married so they will bear fruit.
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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 1607-1683 confidence: high

The Dyaks ascribe souls to trees and appease a fallen old tree; people in Congo give palm-wine to trees; Indian and German examples describe trees, shrubs, orchards, or fruit-trees as married.

Trees and shrubs are formally married, and German fruit-trees are tied together as married to make them bear fruit.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2198-2268 confidence: high

The Oraons hold a spring festival during sál blossom, because they think the marriage of earth is then celebrated; villagers and priest go to the Sarna sacred grove of Sarna Burhi, who is thought to influence rain, and the priest sacrifices five fowls before sál flowers are gathered.

The Oraons hold the festival while sál trees blossom because they think the marriage of earth is celebrated then and sál flowers are necessary for the ceremony.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2198-2268 confidence: medium

The Oraons have a spring festival while sál trees are blossoming, because they think the marriage of earth is then celebrated and sál flowers are needed.

The Oraon spring festival occurs when sál trees bloom, is associated with the marriage of earth, and involves offerings to Sarna Burhi, a goddess of the grove linked with rain.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2443-2524 confidence: medium

Frazer says the vegetation spirit is sometimes represented by a king and queen, lord and lady, or bridegroom and bride, relates this to tree-spirit representation and married trees, and gives Bohemian, Grenoble, Headington, and Saxon examples of paired seasonal figures.

The passage says vegetation spirit may be represented by king and queen, lord and lady, or bridegroom and bride, and gives processional or enthroned examples of such pairs.
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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 2443-2524 confidence: medium

Near Briançon on May Day, a young man deserted by his sweetheart is wrapped in green leaves, feigns sleep, is awakened by a girl who likes him, receives her arm and a flag, leads dancing with her, and is called the bridegroom of May; his leaf garment becomes a nosegay with flowers.

The passage identifies French and Russian customs as involving a forsaken bridegroom and presents the Slovene female masker as a corresponding forsaken bride.
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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 2443-2524 confidence: medium

The vegetation spirit is also represented by king and queen, lord and lady, or bridegroom and bride; Frazer states a parallel with vegetable representations of the tree-spirit, since trees are sometimes married to each other.

The passage repeatedly links May or Whitsuntide customs with bridegrooms, brides, kings, queens, lords, ladies, kissing, dancing, marriage expectations, and married trees.
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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 2526-2600 confidence: medium

The author says the forsaken sleeper’s awakening probably represents spring vegetation revival, declares the roles of sleeper and waking girl uncertain, and notes the Oraon marriage of earth in spring when the sál-tree blossoms while rejecting a firm mapping to European ceremonies.

The passage mentions the Oraon marriage of earth in spring and says European customs imply the marriage of the spirit of vegetation by naming a human representative “the Bride.”
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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 2526-2600 confidence: high

The author says the vegetation spirit’s spring marriage is often implied through a human “Bride.” Examples include Altmark May Bride processions with a May-tree and gift song, Westphalian Whitsuntide Bride egg-asking, and Bresse la Mariée preceded by a green May-tree.

May Bride, Whitsuntide Bride, and la Mariée processions feature bridal or floral girls led door to door, with songs asking for presents or eggs and, in Altmark, linking gifts with yearly abundance.
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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 2526-2600 confidence: medium

The Oraons of Bengal celebrate the marriage of earth in springtime when the sál-tree is in blossom, but Frazer says this does not prove equivalent European roles.

The passage mentions the Oraon marriage of earth and says European customs imply the marriage of the spirit of vegetation by naming a human representative the Bride and dressing her in wedding attire.
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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 2602-2647 confidence: medium

Little Daedala: Boeotians enter an ancient oak forest, set out boiled meat, follow a raven to an oak, cut it down, make a wooden image, dress it as a bride, and place it on a bullock-cart with a bridesmaid.

The festival image is dressed as a bride, and the origin story explains it through Zeus's false bridal procession that ends in Hera's reconciliation with him.
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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 2602-2647 confidence: medium

The festival is explained by a story in which Hera leaves Zeus after a quarrel; Zeus pretends he will marry Plataea, has a veiled wooden bride-image conveyed on a bullock-cart, and Hera tears off the veil, discovers the deceit, laughs, and is reconciled to Zeus.

The explanatory story has Zeus announce a marriage to Plataea and stage a veiled wooden bride to provoke Hera, after which Hera and Zeus are reconciled.
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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 2649-2713 confidence: high

The Boeotian festival is said to represent the marriage of vegetation powers in spring or midsummer; a tree dressed as a woman represents the May-pole and May-queen together.

Multiple ritual marriages are interpreted as representations intended to promote vegetation growth and productivity in spring or midsummer.
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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 2649-2713 confidence: high

The Boeotian festival is said to represent the spring or midsummer marriage of vegetation powers; a tree dressed as a woman in Boeotian and Russian ceremonies is compared to the English May-pole and May-queen combined.

The passage repeatedly treats ritual marriages of vegetation powers, Zeus and Hera, Dionysus and the Athenian Queen, and Dionysus and Ariadne as spring rites connected with fertility or vegetation.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12820-12959 confidence: medium

The Itelmens of Kamchatka made a grass wolf figure at the close of the fishing season, kept it all year, and believed it wedded maidens and prevented twin births, which were considered unlucky.

The grass wolf effigy is made at a seasonal boundary, kept for a year, believed to wed maidens, and believed to prevent twin births.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12820-12959 confidence: medium

The Italmens of Kamchatka made a grass wolf figure at the close of the fishing season, kept it all year, and believed it wedded maidens and prevented twin births; twins were considered a great misfortune.

The Italmen grass wolf figure is believed to wed maidens and prevent twin births, which are described as a misfortune.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14432-14522 confidence: low

A note discusses Usener's interpretation of the marriage of Mars and Nerio, says its essential features have counterparts in peasant marriage customs, and argues that myth reflects custom.

The note mentions the myth of the marriage of Mars and Nerio and says its essential features have counterparts in contemporary peasant marriage customs.
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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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11722-11964 confidence: medium

“Zeus and Hera, representation of the marriage of”; “Vine ... sacred to Dionysus.”

The passage indexes a representation of the marriage of Zeus and Hera.
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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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11722-11964 confidence: medium

"Zeus and Hera, representation of the marriage of".

The index includes Zeus and Hera and a representation of their marriage.
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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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 8664-8866 confidence: high

Entries mention the marriage of Ariadne and the annual marriage of the queen to Dionysus at Athens.

The passage lists the marriage of Ariadne and the annual marriage of the Athenian queen to Dionysus.
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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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 8664-8866 confidence: high

The index lists Ariadne's marriage, the annual marriage of the queen to Dionysus at Athens, and an Argive tradition concerning Dionysus.

The index refers to Ariadne's marriage and to the annual marriage of the queen to Dionysus at Athens.
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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 4996-5066 confidence: medium

Twenty days before sacrifice, four goddess-named damsels were given as brides to the young man; in the last five days, divine honors increased and the court followed him amid banquets and balls.

Before sacrifice, the Tezcatlipoca representative receives four brides who bear the names of four goddesses.
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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 4996-5066 confidence: medium

Twenty days before sacrifice, four damsels bearing goddess names were given to the young man as brides; during the last five days, divine honors increased and the court followed the destined victim.

Four women bearing goddess names are given as brides to the young man shortly before his sacrifice.
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celtic

Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 6065-6214 confidence: medium

The giant takes the king's son to his own house and rears him; while the giant is away, the lad hears sweet music in an upper room, sees Auburn Mary, learns her name, and is told to return at midnight.

Auburn Mary secretly instructs the king's son to choose her and later enables the completion of tasks imposed before marriage.
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Celtic Fairy Tales KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE; lines 3829-3855 confidence: low

The king hears the Gruagach, sees the giant's tongues fitted in the head, and has the Shee an Gannon kneel by his daughter so they are married immediately.

After the king arranges the marriage to his daughter, the wedding lasts nine days.
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Celtic Fairy Tales THE HORNED WOMEN / CONALL YELLOWCLAW / HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI; lines 1814-1906 confidence: medium

At Lyn y Van Vach in the Black Mountains, the shepherd rests with lambs and sees three more-than-mortal maidens rise from the dark waters and wander among his flock.

A maiden from the lake marries the shepherd under the stated condition that he must not strike her three times without cause.
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Cuchulain of Muirthemne FAND 285 / FAND WELCOMES CUCHULAIN 287 / EMER'S ANGER 289 / FAND'S COMPLAINT 291; lines 12200-12294 confidence: medium

Fand recalls being in the sunny palace of Dun Inver with the friend of Lugh, believing they would not part; she says Manannan married her and gave her a heavy gold bracelet as the price of her beauty.

Fand recalls that Manannan married her and gave her a heavy gold bracelet as the price of her beauty.
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Cuchulain of Muirthemne THE GREAT SHADOW 75 / UATH, THE STRANGER 79 / THE HIGH KING OF IRELAND / ETA IN 83; lines 3479-3564 confidence: medium

Etain is described as queen-like and exceptionally beautiful; Eochaid and his people think she is from the hills of the Sidhe.

Etain is identified with the Sidhe and becomes Eochaid’s bride after he gives the bride price.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2895-2981 confidence: medium

The Men of Dea consult together; Midhir of the Yellow Hair, chief among them, proposes giving a wife to each of the three men because good or bad fortune comes from a wife.

Midhir proposes giving a wife to each of the three petitioning men and states that good or bad fortune comes from a wife.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2983-3047 confidence: medium

Midhir’s daughters Doirenn, Aife, and Aillbhe are given to the recipients; Bodb sets a marriage portion of red gold and adds clothing as his own gift.

The recipients are connected to the Tuatha through their wives and later return to the Tuatha de Danaan when their lifetime is over.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14360-14451 confidence: medium

The king welcomes Oisin, promises long life, youth forever, and all delights, identifies himself as king and Niamh as the royal daughter who sought Oisin as husband forever; Oisin bows, goes to the royal house, meets nobles, and feasts ten days and nights.

The king says Niamh, his daughter, crossed the sea seeking Oisin to be her husband forever, and Oisin says he married Niamh.
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Gods and Fighting Men CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND / CHAPTER II. CAEL AND CREDHE; lines 7132-7234 confidence: medium

Cael says he came from Brugh na Boinne to consult Muirenn about a high marriage and a Sidhe woman, Credhe, shown in a dream; Finn says Credhe requires a poem describing her vessels and palaces, and Cael says Muirenn gave it to him.

Cael says a woman of the Sidhe was shown to him in a dream as part of a high marriage, and Credhe later accepts him as husband.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3494-3596 confidence: medium

Eochaid asks the woman's name; she says she is Etain, daughter of Etar, King of the Riders of the Sidhe. Eochaid loves her, pays the bride-price, and brings her to Teamhair as his wife.

Etain is identified as daughter of a Sidhe king, and Eochaid pays bride-price and brings her to Teamhair as his wife.
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Gods and Fighting Men CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE; lines 9710-9744 confidence: medium

Finn had "no great luck" looking for a wife and had "no better luck" asking a wife from among the Sidhe.

Finn seeks a wife among the Sidhe, asks Scathach in marriage, and receives her father's promise, but Scathach puts the company to sleep and they awaken away from the Sidhe hill.
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Gods and Fighting Men CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS; lines 9747-9799 confidence: medium

Sciathbreac approaches; the woman asks for Finn. She identifies herself as Daireann, daughter of Bodb Dearg, son of the Dagda, and asks to be Finn's wife if he gives the bride-gift of exclusive wifehood for a year and half his time afterward; Finn refuses.

Daireann seeks to become Finn's wife in exchange for a specified bride-gift: exclusive wifehood for a year and half his time afterward.
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Gods and Fighting Men CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10402-10461 confidence: medium

Aedh says the actual Etain is his daughter and a darling of the Tuatha de Danaan; her lover is Osgar, she sent Be-mannair in her own shape, and a rich offer from the son of the High King was refused because Etain did not wish it.

Etain is called a darling of the Tuatha de Danaan, has Osgar as her chosen lover, rejects another suitor, obtains an oath, and marries Osgar at a wedding-feast.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5033-5138 confidence: medium

Aobh bears Fionnuala and Aodh, then Fiachra and Conn, and dies at their birth; Lir is weighed down by grief but held by love for the four children.

After Aobh dies, Bodb gives her sister Aoife to Lir so that friendship between houses will not be broken.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 192-262 confidence: medium

"There is not a king's son or a prince, or a leader of the Fianna of Ireland, without having a wife or a mother or a foster-mother or a sweetheart of the Tuatha de Danaan."

The quoted messenger says Fianna leaders have wives, mothers, foster-mothers, or sweethearts of the Tuatha de Danaan.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 328-416 confidence: medium

Old writers assign some energies to the sun and others to lunar influence; lunar influence belongs to communal thought and emotion, solar influence to disciplined individual or kingly mind; the speaker imagines sun and moon married, exchanging gold and silver cups and joining in mystical embrace.

The speaker imagines sun and moon in art as bride and bridegroom exchanging gold and silver cups and becoming one in a mystical embrace.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1891-2029 confidence: high

Prince Underwaves welcomes the rider and calls for a wedding, but the princess says she will not marry until she has the silver cup used at her grandmother's and mother's weddings.

The princess refuses immediate marriage until she has the silver cup used at her grandmother's and mother's weddings.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2179-2319 confidence: medium

A woman pushes a man in, states he is not the man who did the exploits, and leaves for the wedding with the rider of the little black horse.

The woman goes to the wedding with the rider, and the released horse later invites the rider home for a wedding in his father's house.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 219-343 confidence: medium

Lir leaves the assembly; other kings would punish him, but Dearg refuses and proposes binding Lir by kinship through one of three foster-daughters so peace may dwell in the land.

Dearg proposes that Lir be bound by kinship through marriage so peace may dwell in the land, and later offers Oifa to preserve friendship after Ove's death.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 4513-4643 confidence: low

Smallhead says she must make him a pig again because the hag is coming and promises to save him if he will marry her; he promises, and she strikes him back into pig form.

Smallhead asks the enchanted king's son to promise marriage if she saves him, and he agrees before she rescues him.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 4776-4899 confidence: medium

When the King of Connacht asks whose wife his daughter will be, the King of Munster answers that his son gave his word to Smallhead first and must keep it.

The King of Munster says his son had given his word to Smallhead before seeing the Connacht king's daughter and must keep it, leading to Smallhead's marriage to the prince.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5103-5239 confidence: medium

After they reach the old house and sleep, O'Cronicert wakes amid livestock sounds in a bed of gold on wheels of silver; the woman says he is in his own room and will keep it so long as he keeps her.

After marriage to the deer-woman, O'Cronicert's poor house becomes a palace, his bed and room become richly furnished, and livestock and wealth appear as the wife's tocher.
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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 3746-3836 confidence: medium

Macha is daughter of Red Hugh, whose brothers are Dithorba and Kimbay; after Red Hugh’s death she refuses to yield the realm, defeats and kills Dithorba, compels Kimbay to wed her, and rules Ireland as queen.

Macha contests sovereignty, defeats and kills Dithorba, compels Kimbay to marry her, and rules Ireland as queen.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7183-7292 confidence: medium

Niam promises Oisín fairy horses and hounds, chiefs, maidens, a crown of sovereignty, a magic blade, lordship over the Land of Youth, and Niam herself.

Niam promises Oisín a crown of sovereignty, a magic blade, lordship of the Land of Youth, and herself at his side.
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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 forbids the boy a wife from the race inhabiting the earth; Māth and Gwydion form a wife from oak, broom, and meadow-sweet blossoms, name her Blodeuwedd or Flower-face, wed her to Llew, and give them Dinodig to reign over.

Māth and Gwydion respond to Arianrod's restriction by forming Blodeuwedd from blossoms, baptizing and naming her, and wedding her to Llew before the pair receive a territory to rule.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 9479-9571 confidence: medium

The passage describes two divine houses: Dōn, mother-goddess representing Gaelic Dana, with husband Beli/Irish Bilé and descendants the Children of Light; and Llyr/Gaelic Lir, compared to the Irish Fomorians. It also notes Penardun’s marriage to Llyr, Māth as Dōn’s brother, and descent from Māthonwy.

The passage says the House of Dōn and House of Llyr are allied by intermarriage when Penardun, daughter of Dōn, is wedded to Llyr.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13687-13869 confidence: medium

Llew Llaw Gyffes, the Lion of the Sure Hand, is the hero of Māth Son of Māthonwy, identical with Gaelic Lugh, associated with Blodeuwedd as flower-wife, and slays Gronw Pebyr who betrayed him.

Llew Llaw Gyffes is associated with a flower-wife named Blodeuwedd and with slaying Gronw Pebyr, who had betrayed him.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2425-2517 confidence: low

Eochy mac Erc marries Taltiu or Telta, daughter of the King of the Great Plain, identified as the Land of the Dead; she has a palace at Teltown, dies there, and an annual fair is held in her honor.

A Firbolg king marries Taltiu, daughter of the King of the Great Plain, and her death-site becomes the location of an annual fair in her honor.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 3289-3390 confidence: high

Ireland is ruled by three Danaan kings, MacCuill, MacCecht, and MacGrené, grandsons of the Dagda, with wives Banba, Fohla, and Eriu; the passage says this illustrates Celtic divine triads.

MacGrené is identified as Son of the Sun, and the passage says Eriu's marriage to him means the Sun-god has wedded the land and is reigning over it.
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Popular Tales of the West Highlands, Volume 1 DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59 / THE BATTLE OF THE BIRDS. 61; lines 7071-7162 confidence: medium

"the hen said" to the black murmuring cock; "The prince remembers, marries the true girl".

The prince remembers and marries the true girl after the hen addresses the cock.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV; lines 3033-3181 confidence: medium

German examples include a golden apple prize in The Man of Iron, Snow White's poisoned magic apple, curative rosy-cheeked apples in The Old Griffin, a golden-apple tree question, The White Snake's golden apple from the tree of life, and Wolf's Wonderful Hares with a unique golden-apple tree.

The passage cites golden apples as prizes connected with winning a princess in German and Norse examples, and the White Snake servant and princess eat a golden apple and marry.
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Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 21 / THE YOUNG KING OF KASAIDII RUADH. 23 / THE BATTLE OF THE BIEDS. / THE BATTLE OF THE BIRDS. 27; lines 6020-6094 confidence: low

The king's son reaches his favored place, loosens the bundle, sees the same place again, finds a handsome maiden inside the castle, and marries her that night.

When the king's son opens the castle at his chosen place, a maiden inside says everything is ready if he will marry her that night, and they marry.
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Popular Tales of the West Highlands, Volume 2 THE BARRA WIDOW'S SON. 131 / SGEULACHD BAX-RIGH. 143 / ARAID. / THE SICK QUEEN. 145; lines 4127-4202 confidence: low

"Divona, the river god, or Baal, may therefore have degenerated into a toad" and the princess who married him may have been a Celtic divinity surviving in German and Scottish popular tale.

The passage speculates that Divona, the river god, or Baal may have degenerated into a toad, and that a princess who married him may once have been a Celtic divinity.
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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 5307-5385 confidence: medium

Kilhwch, Goreu, and those hostile to Yspaddaden bring the marvels to his court; Kaw shaves Yspaddaden’s beard, skin, and flesh down to the bone from ear to ear.

Kilhwch obtains Olwen only after the marvels are gathered and brought to Yspaddaden; the passage concludes with Olwen becoming Kilhwch’s bride.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8239-8328 confidence: medium

“Look yonder,” said he, “there is the castle wherein I saw the damsel whom I best love.”

The emperor recognizes the place and woman from his dream, hails the maiden as Empress of Rome, embraces her, and she becomes his bride.
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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 6074-6158 confidence: medium

Rhiannon says, “My chief quest was to seek thee,” identifies herself as daughter of Heveydd Hên, and says others sought to give her to a husband against her will, but she came because of love for Pwyll.

Rhiannon says her chief quest was to seek Pwyll, that she loves him, and that she will not accept another husband unless Pwyll rejects her.
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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 7018-7111 confidence: medium

The seven men bury Bendigeid Vran's head in the White Mount in London with its face toward France; Manawyddan looks at London and his companions and laments that he has no resting-place.

Manawyddan laments lacking a resting-place, Pryderi calls him the third disinherited prince, and Pryderi offers him Rhiannon and the seven Cantrevs; Rhiannon becomes Manawyddan's bride.
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The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4324-4416 confidence: medium

Bodb the Red wages yearly war on Mider, but because of former affection he does not move against Lêr and instead repeatedly sends presents and compliments to regain Lêr’s friendship.

Bodb offers foster-daughters to Lêr after prolonged failed reconciliation, and Lêr chooses Aebh as wife, restoring contact with Bodb’s household.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7898-7985 confidence: medium

Arianrod, whose name is glossed as Silver Circle, is sister and wife of Gwydion; from this connection Dylan and Lleu are born at one birth and are considered twin powers of darkness and light.

Arianrod is described as both sister and wife of Gwydion, and their connection produces Dylan and Lleu at one birth.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7987-8084 confidence: medium

Gwydion creates the sound and sight of an attacking army and ships by glamour; Arianrod arms Lleu; Gwydion reveals the illusion, and Arianrod declares Lleu shall never have a wife of the people of this earth.

Gwydion and Mâth make Blodeuwedd from blossoms and give her to Lleu as wife after Arianrod declares he shall not marry a woman of this earth.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8086-8191 confidence: high

Penardun, a goddess and daughter of Dôn, is married to the sea-god Llyr; the passage compares this with Gaelic intermarriages between Tuatha Dé Danann and Fomors and calls it a tie between sky gods and sea gods.

Penardun, daughter of Dôn, is married to the sea-god Llyr, and the passage states this creates a slender tie between gods of the sky and gods of the sea.
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The Mythology of the British Islands THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII; lines 8864-8961 confidence: medium

Pryderi is at Brân’s court with Brân, Branwen, Manawyddan, Nissyen, and Evnissyen at Twr Branwen; thirteen Irish ships arrive; Matholwch asks for Branwen in marriage; Brân consents; the wedding is held at Aberffraw in pavilions because no house can hold Brân.

A foreign king arrives by ship to ask for Branwen in marriage, Brân consents, and the wedding is held at Aberffraw.
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The Mythology of the British Islands THE GODS OF THE GAELS / CHAPTER VI / THE GODS ARRIVE / CHAPTER VII; lines 2504-2595 confidence: medium

The Tuatha Dé Danann seek alliance with the Fomors, invite Bress to rule, arrange marriages between Bress and Brigit and between Cian and Ethniu, and receive hostages from Bress for abdication if displeasing.

The Tuatha Dé Danann seek to conciliate the Fomors, invite Bress to rule, and arrange marriages between Bress and Brigit and between Cian and Ethniu.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6272-6347 confidence: medium

Becuma, after an intrigue with Gaiar, son of Manannán, is banished from the Land of Promise, crosses the sea between mortals and immortals to marry Conn, becomes jealous of Art, and loses a chess contest deciding banishment.

Becuma, banished from the Land of Promise, crosses to Conn, marries him, and the passage says evil came of the marriage.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6349-6432 confidence: medium

Finn’s followers are described as doubtfully human, comparable to Cuchulainn’s circle, moving on equal terms with gods; a cited tract says the Fianna had frequent free intercourse with the Tuatha Dé Danann, and divine figures fight and marry among them.

The Fianna are said to have frequent free intercourse with the Tuatha Dé Danann, while divine figures fight for or against them and marry or are given to them in marriage.
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finnish karelian

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 246-336 confidence: medium

Finnish deities are compared to ancient gods of Italy and Greece in being generally represented in pairs; all are probably wedded, have abodes, and are surrounded by families.

Finnish deities are said to be generally represented in pairs, probably wedded, with abodes and families.
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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 246-336 confidence: medium

Finnish deities are compared with ancient gods of Italy and Greece as paired and probably wedded, with abodes and families; the visible sky was likely a primary object of worship, then a personal sky-god and supreme Ruler were conceived under the term Jumala.

Finnish deities are described as generally represented in pairs, probably wedded, with individual abodes and families.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: medium

The earth is described as a beneficent mother, named Maa-em and Maan-emo, able to help sufferers after invocation; some mythologists make her spouse Ukko, giver of sunshine and rain, and compare other divine pairings.

Maa-em or Maan-emo is described as a beneficent earth mother; some mythologists say she is espoused to Ukko, who grants sunshine and rain.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: medium

The earth goddess is powerful and helps sufferers after invocation; some mythologists say she is espoused to Ukko, who grants sunshine and rain, with comparisons to G/Ouranos, Jordh/Odhin, and Papa/Rangi.

Maa-em/Maan-emo is said by some mythologists to be espoused to Ukko, who gives sunshine and rain to her children.
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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: low

The contents include headings concerning second wooing, rival suitors, Ilmarinen’s wooing, wedding-feast, bride’s farewell, bride-adviser, and wedding-songs.

The contents include multiple headings about wooing, bride’s farewell, wedding-feast, and wedding-songs.
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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: low

Courtship and wedding titles include Kyllikki's broken vow, Lemminkainen's second wooing, rival suitors, Ilmarinen's wooing, Ilmarinen's wedding-feast, brides' farewells, Osmotar the bride-adviser, Wainamoinen's wedding-songs, Ilmarinen's bride of gold, and Ilmarinen's fruitless wooing.

The contents list multiple entries concerning wooing, rival suitors, wedding-feast, bride farewell, bride-adviser, wedding songs, and bride of gold.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14045-14234 confidence: medium

The bride is invited to descend from the snow-sledge, walk a prepared path, enter the second father and mother's dwelling, and step across the waiting threshold beneath painted rafters and an old roof.

The bride is ceremonially welcomed, instructed to cross the threshold, and addressed as entering a second father and mother's dwelling.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14045-14234 confidence: medium

The bride is invited down from the snow-sledge, along a scarlet tan-bark path, across the waiting threshold, and into the home of her second father and mother; the house fittings and community are described as awaiting her.

The bride is welcomed from the sledge, directed across the threshold, and addressed as entering the dwelling of a second father and second mother during wedding songs.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14236-14411 confidence: medium

Lakko addresses the bride as goodly wife and Maid of Beauty, says she was praised in her father’s country and will be praised by her husband’s kindred, and describes her auspicious birth and rich nurture.

The bride is welcomed as wife and daughter, promised praise by her husband’s kindred, assigned household authority and labor, and placed within kin-like relations.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14236-14411 confidence: medium

A speaker addresses the bridegroom, tells him to remove scarlet ribbons and a silken muffler so the bride may be seen, recalls seven years of wooing, and praises the bride with beauty images.

The bridegroom is asked to remove the bride's ribbons and muffler so the bride can be seen, and the brought bride is praised before others.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14413-14558 confidence: medium

The singer asks, "Shall it be the bride or bridegroom?" and chooses to praise the bridegroom's father and hero-host.

The bride and bridegroom are named as potential subjects of praise, while the host and hostess are praised for the wedding banquet and honey-beer of wedlock.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: low

Wainamoinen invites forest beings and Metsola’s people: “Come, and welcome, to the feasting, / To the marriage-feast of Otso!”

Wainamoinen invites forest powers to what he calls the marriage-feast of Otso.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: low

Wainamoinen invites forest-associated figures, Tellervo, and Metsola's people to the feasting, called the marriage-feast of Otso, with abundant provisions.

Wainamoinen calls the event the marriage-feast of Otso.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24721-24921 confidence: medium

Mariatta cannot pluck the berry with her fingers, cuts a charm-stick, presses the berry, and it rises to her bosom, shoulder, chin, lips, tongue, and finally settles in her bosom; she becomes an impregnated bride wedded to the mountain-berry.

The text explicitly says Mariatta became an impregnated bride, wedded to the mountain-berry.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24721-24921 confidence: medium

"Thus became a bride impregnate, / Wedded to the mountain-berry"; her later behavior causes her watchful mother to wonder what has happened.

The passage says Mariatta became a bride impregnate and was wedded to the mountain-berry.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 confidence: medium

The hostess says Ilmarinen can win her daughter only by magically plowing the serpent-field of Hisi, once plowed by Piru and Lempo.

Ilmarinen may win the maiden only after completing the dangerous magical task of plowing the serpent-field.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 confidence: medium

The hostess of Pohyola says she will not give her daughter until Tuoni's bear is muzzled and Manala's wolf is conquered in the Death-land; many sent before have perished.

The hostess repeatedly withholds the daughter until Ilmarinen completes dangerous tasks; the passage explicitly frames the second and third tests as requirements for obtaining the bride.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10604-10759 confidence: high

Ilmarinen presents the pike-head to Louhi as evidence of completing the third task in Death-land and asks for the Maid of Beauty; Louhi objects to the damaged relic but then grants her daughter as bride.

Ilmarinen asks for Louhi's daughter after completing the third task, and Louhi grants the Maid of Beauty as his bride.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10604-10759 confidence: high

Ilmarinen takes the pike-head to Louhi, offers it as a guest-bench and proof, says he has completed the third Death-land task, and asks for the Maid of Beauty.

Ilmarinen says he has brought the trophy from Tuoni, Manala, and Death-land, identifies it as the third task or test, and asks for Louhi's daughter, whom Louhi grants.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10761-10944 confidence: low

Rune XX, 'The Brewing of Beer,' opens by announcing songs of wedding-feasts, dances, wedlock, old tradition, Ilmarinen's marriage to the Maiden of the Rainbow, and Pohya drinking-songs.

The new rune announces Ilmarinen's marriage to the Maiden of the Rainbow and describes broad preparations for wedding feasting, drinking, feeding, and entertainment.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10946-11134 confidence: high

The ox from Karjala/Suomi is described as enormous, with tail, head, horns, and body measured by distant places and long animal journeys.

The immense ox is brought to Pohyola and killed to furnish food for a marriage feast.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10946-11134 confidence: medium

The sea-god fells the ox, producing vast quantities of meat, blood, and suet for the banquet of Pohyola and marriage-feast of Northland.

The ox is slaughtered for a marriage-feast, Louhi's hall is vast, and Louhi seeks abundant drink for her daughter's nuptials.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11310-11502 confidence: medium

The hostess of Pohyola fills oaken vessels with water, barley, hops, and island honey, heating stones and using forest wood and spring water to brew liquors for the wedding feast of the Maiden of the Rainbow and Ilmarinen.

Louhi brews beer and prepares food for the wedding feast celebrating the marriage of the Maiden of the Rainbow and Ilmarinen.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11310-11502 confidence: medium

The hostess of Pohyola, Louhi, hears the origin of brewing and brews liquor from water, barley, hops, and island honey, using heated stones, forests, springs, and wells, for the wedding feast and rejoicings at the marriage of the Maiden of the Rainbow to Ilmarinen.

Louhi brews the liquor and prepares food for the wedding feast, carousal, nuptial songs, and dances at the marriage of the Maiden of the Rainbow to Ilmarinen.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11504-11682 confidence: medium

Louhi calls a trusted maiden-servant and orders her to call people to her daughter's wedding, including rich, needy, blind, deaf, crippled, young, aged, sick, and halting guests, using boats and sledges.

The passage centers on the wedding of Louhi's daughter, the gathering of guests, and the ceremonial arrival of Ilmarinen as bridegroom and son-in-law.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11684-11873 confidence: medium

The hostess asks lads to lead the hero through the doorway without stooping or moving the structure; Ilmarinen is too tall, so servants remove the cross-bar, lower the threshold, and widen the portals.

The passage centers on the arrival of the bridegroom/son-in-law at the home of his affianced, his admission into the dwelling, formal welcome, honored seating, and preferential service at the wedding feast.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11684-11873 confidence: medium

As the bridegroom passes through the doorway, the hostess thanks Ukko that her son-in-law has entered and says she will prepare the bridal chambers and put the halls in order.

The passage repeatedly identifies Ilmarinen as bridegroom, son-in-law, and chosen suitor; bridal chambers are prepared; he enters the affianced's home, receives the place of honor, and is served first at the wedding feast.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12037-12217 confidence: medium

Prayer to Ukko asks blessing on the feast, bread and beer, singing, health, host, hostess, bride, bridegroom, and the people of Pohyola/Northland, recalling Ilmarinen’s magic marriage to the Maiden of the Rainbow.

The passage joins a wedding feast and completed marriage with a prayer to Ukko for blessing, abundance, joy, and health.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13512-13679 confidence: medium

Osmotar, the bride-instructor, counsels Ilmarinen and praises the Maiden of the Rainbow as his life-companion, saying Ukko or God has bestowed her.

The bride is described as good and as given by Ukko or bestowed by God, within an explicit bridegroom address.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13512-13679 confidence: high

Osmotar, called the bride-instructor, gives counsel to the wedding guests and speaks to Ilmarinen about the Maiden of the Rainbow, his life-companion.

A named bride-instructor gives detailed counsel to Ilmarinen about praising, protecting, provisioning, and honoring the bride within a wedding setting.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13512-13679 confidence: medium

The bridegroom is told to praise his fortune and the bride, who is said to be given by Ukko and bestowed by God, and to praise her to his parents.

The bride is praised as a good maiden and is explicitly said to be given by Ukko and bestowed by God.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4073-4266 confidence: medium

Louhi refuses riches and asks whether Wainamoinen can forge the Sampo with a colored lid from swan feathers, virtuous milk, barley, and lambs’ wool; she also promises her daughter and transport home.

Louhi promises her daughter to the one who forges the Sampo.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4268-4457 confidence: medium

Pohyola's daughter sits on the bow of heaven, wears gold and silver, and weaves golden and silver webs with shuttle and comb.

The maiden is seated on the bow of heaven, and Wainamoinen seeks to make her wife and queen in Kalevala.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 confidence: medium

Wainamoinen urges Ilmarinen to see the maiden and forge the magic Sampo with a many-colored lid, promising the maiden as bride; Ilmarinen replies that Wainamoinen has already promised him to dark Northland as ransom and refuses to go.

Wainamoinen tells Ilmarinen to forge the magic Sampo and says the Northland maiden will be his reward and bride.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5598-5794 confidence: low

Ilmarinen asks the maiden to come with him as wife and queen, saying that he has forged the Sampo and its many-colored lid for her.

Ilmarinen proposes marriage to Northland's daughter in connection with having forged the Sampo, but the proposed union does not occur.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5992-6167 confidence: low

Kyllikki asks Ahti, son of Lempo, whether he will take her as a faithful life-companion, protect her, be a faithful husband, and swear not to go to battle when he wants gold or silver.

Kyllikki asks whether Lemminkainen will take her as a faithful life-companion and husband, and the pair swear vows before Ukko.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6169-6366 confidence: medium

Lemminkainen joyfully drives his racer from Sahri, bids farewell to Sahri landscapes, and heads toward Wainola and Kalevala with Kyllikki.

Lemminkainen rides home from Sahri with Kyllikki, names her as his life-companion and bride, and his mother ritually praises Ukko for the new daughter and bride.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 confidence: medium

Lemminkainen reports catching the moose of Hisi and asks Louhi for her daughter; Louhi says he must first bridle the flaming horse of Hisi, Lempo’s messenger.

Louhi offers her daughter as bride only after specified tasks; the passage explicitly calls the horse and swan quests tests of the hero.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 confidence: medium

Wainamoinen fastens the ledges, binds the stern, completes the forecastle, and launches the vessel by magic without physical contact or propulsion; this completes the third task as dowry for the Maid of Beauty on the arch of heaven and bow of many colors.

Wainamoinen completes a dowry task, considers how to woo the daughter of Pohyola, and sails northward to Pohyola.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9699-9886 confidence: medium

Wainamoinen admits deception and says: "I am sailing to the Northland / To the dismal Sariola... / There to woo the Maid of Beauty"; he describes Sariola as an ogre land where worthy heroes are drowned.

The bride is called the Maid of Beauty, fairy virgin, Maid of the Rainbow, and is said to sit on the bow of heaven; Wainamoinen seeks her while Annikki identifies her as Ilmarinen's affianced bride.
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celtic irish

Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 confidence: medium

Midhir says, "Let us give a wife to every one of these three men, for it is from a wife that good or bad fortune comes."

Midhir proposes giving each of the three sons a wife and states that good or bad fortune comes from a wife.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 confidence: low

The Men of Dea consult. Midhir of the Yellow Hair, chief among them, advises giving each of the three men a wife, saying that good or bad fortune comes from a wife.

Midhir advises giving a wife to each of the three men, saying good or bad fortune comes from a wife.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2984-3048 confidence: medium

Midhir's daughters Doirenn, Aife, and Aillbhe are given; Midhir asks Bodb to name the marriage portion, and Bodb sets gold from kings' sons and gives clothing.

The passage centers on marriages of Midhir's daughters and the formal giving of gold, clothing, weapons, dwellings, and magical gifts as marriage portions or gifts.
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2984-3048 confidence: medium

Midhir's three daughters are given; Midhir asks Bodb Dearg to set the marriage portion; Bodb names gold from the sons of kings and adds suits of coloured clothing.

The passage centers on Midhir's daughters being given, Bodb's specified marriage portion, additional gifts from divine or Tuatha-associated figures, and later belonging to the Tuatha through wives.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14361-14452 confidence: high

The king welcomes Oisin, promises long-lasting life, eternal youth, and every delight, identifies himself as king, the queen as queen, and Niamh as their daughter who sought Oisin to be her husband forever.

The king says Niamh crossed the sea seeking Oisin to be her husband forever, and Oisin marries her in the Country of the Young.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14361-14452 confidence: medium

The king welcomes Oisin son of Finn, says he will have lasting life, youth forever, and every delight, identifies himself and the queen, and says their daughter Niamh crossed the sea to seek Oisin as her husband forever.

The king says Niamh, his daughter, crossed the sea to seek Oisin as her husband forever, and Oisin says he married Niamh in the Country of the Young.
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Gods and Fighting Men CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14361-14452 confidence: medium

Oisin thanks the king, bows before the queen, enters the royal house, meets the nobles, joins a feast lasting ten days and ten nights, and says this is how he married Niamh of the Golden Hair.

After Oisin is welcomed into the royal house, a feast lasts ten days and ten nights, and Oisin identifies this as the way he married Niamh.
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Gods and Fighting Men CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND / CHAPTER II. CAEL AND CREDHE; lines 7133-7235 confidence: medium

Credhe takes Cael as her husband; a wedding-feast is held, and the Fianna stay seven days drinking, taking pleasure, and having good things.

After the poem, Credhe takes Cael as husband and a seven-day wedding-feast is held for the Fianna.
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Gods and Fighting Men CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND / CHAPTER II. CAEL AND CREDHE; lines 7133-7235 confidence: medium

Cael comes from Brugh na Boinne and says he consulted Muirenn, his nurse, about a dream of high marriage with Credhe, a woman of the Sidhe. Finn says Credhe deceives men and requires a poem cataloguing her vessels and palaces; Cael says Muirenn gave him such a poem.

Credhe is identified as a woman of the Sidhe; after Cael's successful poem, she takes him as husband and a wedding-feast is held for seven days.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3495-3597 confidence: low

Etain says she is daughter of Etar, King of the Riders of the Sidhe; Eochaid loves her, pays bride-price, and brings her to Teamhair as wife.

Eochaid, a king, pays bride-price for Etain, daughter of a Sidhe king, and brings her to Teamhair as his wife.
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Gods and Fighting Men CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE; lines 9470-9543 confidence: medium

After talking with Finndealbh and seeing her beauty, Finn asks Conan for her as his wife.

Finn asks for Finndealbh as wife, but Conan says she is already promised to Fatha; Finn says he will get her regardless of the Men of Dea's opinion.
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Gods and Fighting Men CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE; lines 9470-9543 confidence: medium

Finndealbh is described as beautiful, with golden-coloured curled hair, blue eyes, and a cloak fastened by a silver pin; Finn asks Conan for her as wife, and Conan says to stop asking because the man she is promised to is also courageous.

Finn asks Conan for his daughter Finndealbh as wife; Conan says she is promised to Fatha, son of the King of Ess Ruadh, introducing a rival claim to the marriage.
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Gods and Fighting Men CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE; lines 9711-9745 confidence: medium

After Finn agrees, the tall man brings them into the Sidhe hill at Glandeirgdeis; at the house door he strikes the pig with a Druid rod, and it changes into a beautiful young woman called Scathach, the Shadowy One.

Finn asks Scathach, a woman revealed inside the Sidhe hill and daughter of the tall Sidhe host, in marriage; her father agrees for that night.
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Gods and Fighting Men CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS; lines 9748-9800 confidence: medium

Sciathbreac asks whom the woman wants; she names Finn. She identifies herself as Daireann, daughter of Bodb Dearg, son of the Dagda, and asks to be Finn's wife if he grants a bride-gift: exclusive wifehood for a year and half his time afterward. Finn refuses.

Daireann, identified through divine genealogy and later called a woman of the Sidhe, asks to be Finn's wife under specific terms; after he refuses, she gives him a drink that causes madness.
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Gods and Fighting Men CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS; lines 9748-9800 confidence: medium

Sciathbreac approaches the woman, who asks for Finn. She identifies herself as Daireann, daughter of Bodb Dearg, son of the Dagda, and asks to be Finn's wife in exchange for a promise of exclusive wifehood for a year and half his time afterward; Finn refuses.

Daireann, described through Sidhe association and divine lineage, asks to be Finn's wife under specific bride-gift terms, but Finn refuses the promise.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4901-5032 confidence: medium

Laegaire returns with the woman and puts her hand in Fiachna's hand; that night Fiachna's daughter Deorgreine is given to Laegaire as wife, fifty women are given to Laegaire's fifty men, and they stay to the end of a year.

After Laegaire returns Fiachna's wife, Fiachna's daughter Deorgreine is given to Laegaire as wife, and fifty women are given to his men.
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Gods and Fighting Men CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10308-10401 confidence: medium

The King of Spain asks his Druid about Beara's husband; the Druid says the destined husband will land that night and tells Beara to go to the river Eibhear for a crimson-spotted salmon with shining clothing to make into a shirt.

The King of Spain asks a Druid about Beara's husband; the Druid foretells the man's arrival and gives instructions that lead to Eoghan's marriage to Beara.
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Gods and Fighting Men CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10403-10462 confidence: medium

Aedh identifies the cupbearer as his daughter Etain, says she loves Osgar, and explains that a rich bride-price from the High King's son was refused because Etain did not want it.

Etain is called a darling of the Tuatha de Danaan; she loves Osgar of the Fianna, chooses him, secures pledges, and marries him.
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Gods and Fighting Men CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10403-10462 confidence: medium

Aedh identifies the drink-serving girl as Etain, his daughter and a darling of the Tuatha de Danaan; she loves Osgar, sent the messenger in her own shape, and rejected the High King's son's large bride-price through the Men of Dea.

Etain is described as a darling of the Tuatha de Danaan, loves Osgar of the Fianna, rejects another suitor's bride-price, secures Osgar's pledge, and has a wedding-feast with him.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5034-5139 confidence: high

Lir’s wife dies after three nights of sickness; Bodb says he can help Lir and names Aobh, Aoife, and Ailbhe, three foster daughters of Oilell of Aran.

Bodb offers Lir one of his foster daughters as wife in connection with Lir joining him and acknowledging his lordship; later he offers Aoife to keep friendship unbroken.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5034-5139 confidence: medium

Lir's wife dies after three nights of sickness. Bodb says he could help Lir and names Aobh, Aoife, and Ailbhe, daughters of Oilell of Aran, as his three nurslings.

Bodb offers one of his foster-daughters to Lir if Lir joins him and acknowledges his lordship; later he gives Aoife to preserve friendship after Aobh's death.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 193-263 confidence: high

The gods come to Cuchulain; he is the son of one of the greatest gods, but his country and theirs are far apart and they come to him as god to mortal.

Cuchulain is called a god's son, and Fianna or royal leaders are said to have wives, mothers, foster-mothers, or sweethearts among the Tuatha de Danaan.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 329-417 confidence: high

The speaker imagines a marriage of sun and moon in art, with bride and bridegroom exchanging gold and silver cups and joining in mystical embrace.

The speaker explicitly imagines a marriage of the sun and moon in the arts, with bride and bridegroom exchanging cups and joining in a mystical embrace.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 329-417 confidence: medium

The narrator imagines a marriage of sun and moon in the arts, where bride and bridegroom exchange full cups of gold and silver and become one in a mystical embrace.

The narrator imagines a marriage of sun and moon in art, with bride and bridegroom exchanging cups and joining in mystical embrace.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3753-3880 confidence: medium

Fand sings that Manannan, the Son of the Sea-Folk, was once dear to her and that she had dwelt with him at the Yeogan Stream with hopes of unending life together.

Fand recalls being Manannan’s equal spouse and describes a gold armlet paid for her marriage vows along with attendants and household abundance.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3753-3880 confidence: medium

Fand recalls Manannan coming to wed her as a fitting spouse, her status as his equal spouse, the gold armlet paid for her marriage vows, and the attendants and household host associated with the marriage.

Fand recalls Manannan coming to wed her as an equal spouse, the gold armlet paid for her vows, and attendants and men given in connection with the marriage.
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Heroic Romances of Ireland PAGE 14 / PAGE 15 / PAGE 17 / PAGE 18; lines 6719-6763 confidence: medium

"place hand about my neck; / a beginning of courtship... / woman and man kissing each other."

The poem places courtship language beside a detailed enumeration of goods brought as a price for the speaker.
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Heroic Romances of Ireland PAGE 58 / PAGE 59 / PAGE 60 / PAGE 61; lines 7351-7362 confidence: medium

The note says the expression may mean that Manannan left Fand at liberty to pursue her own course.

The passage proposes that Manannan left Fand at liberty to pursue her own course and frames this as behavior associated with divine husbands in other mythologies.
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Heroic Romances of Ireland PAGE 79 / PAGE 81 / PAGE 82 / PAGE 83; lines 7808-7851 confidence: medium

The note describes the final poem as one in which Fand returns to Manannan.

The passage identifies Fand's return to Manannan and includes proposed lines in which Manannan is a fitting spouse.
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Heroic Romances of Ireland PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1164-1257 confidence: medium

Less than a year after Eochaid assumes sovereignty, the Festival of Tara is proclaimed so all men of Ireland may come before the king and he may know tributes and customs.

Eochaid's public kingship at Tara is blocked until he has a worthy wife, linking royal order and marital pairing.
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Heroic Romances of Ireland PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1259-1369 confidence: medium

Eochaid desires the maiden, sends a man to her kindred, comes to her, and asks her origin.

Etain is identified as a maiden from the fairy mound; Eochaid desires her, pays her bride-price, and brings her to Tara as his wife.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1598-1692 confidence: high

Eochaid summons Ireland to Tara for a festival to settle taxes and imposts; the men of Ireland answer that they will not hold it until he finds a queen, since no queen stands by him.

The men of Ireland refuse to hold the Festival of Tara until Eochaid has a queen to stand beside him, linking queenship with the functioning of royal assembly and rule.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1694-1812 confidence: medium

The man says he was Etain's husband when she was Etain of the Horses, names himself Mider of Bri Leith, describes her marriage price as plains, waters, gold, and silver, and names Fuamnach's sorcery and Bressal Etarlam's spells as the cause of separation.

Mider says Etain's earlier marriage price included the chief plains and waters of Ireland and gold and silver equal to her value.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1694-1812 confidence: medium

The man says Etain should meet him instead, claims he was her husband when she was Etain of the Horses, says she left a marriage price of Ireland's chief plains and waters plus gold and silver, and identifies himself as Mider of Bri Leith.

Mider says Etain's earlier marriage to him involved a great marriage price of the chief plains and waters of Ireland and matching gold and silver.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1814-1914 confidence: low

The passage explains that Mider had wooed Etain for a year without obtaining her. Etain had said she would go if Mider obtained her from the master of her house. Mider had allowed Eochaid to win earlier games so Eochaid would be in his debt and had paid the agreed stakes.

Etain says she will go with Mider only if he obtains her from the master of her house; Mider's chess strategy is explained as a way to meet that condition.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1917-1992 confidence: medium

Mider asks to receive what was promised, calls it a debt, and says Eochaid promised Etain herself; Etain blushes, and Mider says he sought her for a year with jewels and treasures.

Mider calls Etain a debt due from a promise, says he has paid all that he promised, and frames his taking of Etain through Eochaid's permission and Etain's stated consent condition.
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Heroic Romances of Ireland THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 9989-10093 confidence: low

Ailill says the daughter will be given if Fraech provides the named dowry: sixty black-grey steeds with gold bits, twelve milch cows with calves, and military and musical support in bringing the cows from Cualgne; Fraech refuses by oath.

Ailill conditions the giving of his daughter on a large dowry and Fraech’s armed support in the cattle raid.
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The Voyage of Bran, Son of Febal, to the Land of the Living ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V; lines 5714-5857 confidence: medium

Laegaire returns with the woman and places her hand in Fiachna's; Sun-tear, Fiachna's daughter, is paired with Laegaire, fifty other women with his fifty warriors, and they remain for a year.

After Laegaire returns the woman to Fiachna, Fiachna's daughter Sun-tear is paired with Laegaire and fifty women are paired with Laegaire's fifty warriors.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4783-4927 confidence: high

A stranger sings verses promising healing and strength to Cuchulinn if he accepts the invitation of the daughters of Aed Abrat; Fann is named as one who would rejoice to be espoused to him; the stranger departs mysteriously.

Fann desires Cuchulinn, Labraid promises Fann as wife if Cuchulinn fights his enemies, and Cuchulinn later remains a month with Fann.
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greek roman

Myths and Legends of Ancient Greece and Rome ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE. / HYMEN.; lines 4964-4987 confidence: medium

Hymen or Hymenaeus is the son of Apollo and Urania and the god who presided over marriage and nuptial solemnities.

Hymen presides over marriage rites, marries his beloved, and their union becomes associated with conjugal felicity.
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Myths and Legends of Ancient Greece and Rome ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE. / HYMEN.; lines 4964-4987 confidence: medium

After the parents agree, Hymen returns to the island, brings the maidens safely back to Athens, marries his beloved, and their happy union makes his name synonymous with conjugal felicity.

The myth ends with Hymen's marriage to his beloved and states that their unusually happy union made his name synonymous with conjugal felicity.
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Myths and Legends of Ancient Greece and Rome BRAURONIAN ARTEMIS. / SELENE-ARTEMIS. / DIANA. / HEPHAESTUS (VULCAN).; lines 3109-3194 confidence: medium

Hephaestus builds a golden palace on Olympus, makes dwellings for the gods, is attended by two moving golden female statues, forges Zeus's thunderbolts with the Cyclops, and receives Aphrodite in marriage; Aphrodite does not love him and mocks him.

Aphrodite is given to Hephaestus in marriage but does not love him, mocks him, and prefers Ares.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 confidence: medium

After departure, only a faint echo of Orpheus' song reaches shore; bad weather drives the Argo to Lemnos, an island inhabited by women who had killed all males except Hypsipyle's father.

The Lemnian women, after killing the male population, arm themselves against the Argo but are advised to receive the strangers as noble husbands and defenders.
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Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: high

Ares gives Harmonia to Cadmus in marriage; their nuptials are compared in fame to those of Peleus and Thetis, all the gods attend with gifts, and Cadmus gives Harmonia a necklace made by Hephaestus that later proves fatal to its possessor.

Ares gives Harmonia to Cadmus in marriage, and all the gods attend with gifts and congratulations.
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Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: high

After the servitude, Ares reconciles with Cadmus and gives him Harmonia; their nuptials are compared to those of Peleus and Thetis, attended by gods with gifts; Cadmus gives Harmonia a Hephaestus-made necklace fatal to later possessors.

After servitude, Ares reconciles with Cadmus and gives him Harmonia, his daughter, in marriage; the gods attend the wedding.
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Myths and Legends of Ancient Greece and Rome DRYADES, OR TREE NYMPHS. / NYMPHS OF THE VALLEYS AND MOUNTAINS. / NAPAEAE AND OREADES. / THE WINDS.; lines 5469-5497 confidence: medium

Boreas sees Oreithyia, daughter of Erechtheus, on the banks of the Ilissus, carries her off to Thrace, and makes her his bride.

Boreas carries off Oreithyia, daughter of the king of Athens, to Thrace and makes her his bride.
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Myths and Legends of Ancient Greece and Rome EROS (CUPID, AMOR) AND PSYCHE. / HYMEN. / IRIS (THE RAINBOW). / HEBE (JUVENTAS).; lines 5009-5031 confidence: medium

Hebe later becomes the bride of Heracles after his apotheosis and reception among the immortals.

Hebe becomes the bride of Heracles after his apotheosis and reception among the immortals.
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Myths and Legends of Ancient Greece and Rome EROS (CUPID, AMOR) AND PSYCHE. / HYMEN. / IRIS (THE RAINBOW). / HEBE (JUVENTAS).; lines 5009-5031 confidence: medium

Hebe later became the bride of Heracles after his apotheosis and reception among the immortals.

Hebe becomes the bride of Heracles after his apotheosis and reception among the immortals.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 confidence: high

Psyche's beauty makes Aphrodite jealous; after Delphi's response, Psyche is dressed as for the grave and taken to a precipice, then Zephyrus carries her to a meadow palace with groves and fountains.

Psyche is taken to Eros's palace, becomes his spouse, and is warned not to behold his form; breaking this restriction causes his departure.
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Myths and Legends of Ancient Greece and Rome GANYMEDES. / THE MUSES. / PEGASUS. / THE HESPERIDES.; lines 5189-5203 confidence: medium

Hera appoints the Hesperides to guard a tree bearing golden apples, which Gaea had presented to Hera at her marriage with Zeus.

Gaea presents golden apples to Hera on the occasion of Hera's marriage with Zeus.
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Myths and Legends of Ancient Greece and Rome GANYMEDES. / THE MUSES. / PEGASUS. / THE HESPERIDES.; lines 5189-5203 confidence: medium

Hera appoints the Hesperides as guardians of a tree bearing golden apples, which Gaea had presented to Hera at Hera’s marriage with Zeus.

The golden-apple tree is presented by Gaea to Hera on the occasion of Hera’s marriage with Zeus.
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Myths and Legends of Ancient Greece and Rome NAPAEAE AND OREADES. / THE WINDS. / PAN (FAUNUS). / FAUNUS.; lines 5585-5598 confidence: low

Fauna is described as the wife of Faunus and as participating in his functions.

Fauna is the wife of Faunus and participates in his functions.
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Myths and Legends of Ancient Greece and Rome NEREUS. / PROTEUS. / GLAUCUS. / THETIS.; lines 3489-3545 confidence: medium

The nuptials of Thetis and Peleus are celebrated with great pomp and attended by all the gods and goddesses except Eris, whose resentment is noted as treated earlier.

The wedding of Thetis and Peleus is attended by all gods and goddesses except Eris, the goddess of discord.
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Myths and Legends of Ancient Greece and Rome NEREUS. / PROTEUS. / GLAUCUS. / THETIS.; lines 3489-3545 confidence: medium

The nuptials of Peleus and Thetis are magnificently celebrated and attended by the gods and goddesses, except Eris, whose resentment at exclusion is noted.

Thetis and Peleus marry in a magnificent wedding attended by the gods and goddesses, while Eris alone is excluded.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 436-525 confidence: high

Uranus, the heaven, is believed to have united in marriage with Gaea, the earth; the passage explains this figuratively through heaven's influence on earth.

Uranus the heaven is said to unite in marriage with Gaea the earth, and their union generates offspring.
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Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 436-525 confidence: high

Uranus, heaven, is described as united in marriage with Gaea, earth, and the passage explains this as a figurative natural union.

Uranus, heaven, is described as united in marriage with Gaea, earth.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 confidence: medium

At Naxos, Dionysus appears in a dream, says the Fates decree Ariadne as his bride, threatens misfortunes if Theseus refuses, and Theseus leaves Ariadne, who is later found and wooed by Dionysus.

Dionysus tells Theseus in a dream that the Fates have decreed Ariadne as his bride, and Ariadne is later found and wooed by the god.
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Myths and Legends of Ancient Greece and Rome POSEIDON (NEPTUNE). / NEPTUNE. / SEA DIVINITIES. / OCEANUS.; lines 3400-3425 confidence: medium

Oceanus is married to Tethys, one of the Titans, and is father of the Oceanides, said to be three thousand in number.

Oceanus is married to Tethys and fathers the Oceanides.
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Myths and Legends of Ancient Greece and Rome POSEIDON (NEPTUNE). / NEPTUNE. / SEA DIVINITIES. / OCEANUS.; lines 3400-3425 confidence: medium

Oceanus was married to Tethys, one of the Titans, and fathered the Oceanides, said to be three thousand.

Oceanus is married to Tethys and is father of the numerous Oceanides.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 confidence: high

Zeus's marriages with Metis, Themis, Eurynome, and Mnemosyne are said to convey allegorical meanings involving wisdom, justice, grace, beauty, genius, and memory.

The passage explicitly interprets Zeus's marriages with immortal wives as unions of power with wisdom, justice, grace, beauty, genius, and memory.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 confidence: medium

Zeus's unions with Metis, Themis, Eurynome, and Mnemosyne are said to allegorically represent power joined with wisdom, justice, grace, beauty, memory, and genius.

Zeus's immortal marriages are explicitly said to convey allegorical meanings, including power allied to wisdom, justice, law, grace, beauty, memory, and genius.
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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

The gods announce the wicked village's doom, lead the couple to a hill, show them a watery plain where the village stood, and transform their cottage into a temple; the couple asks to serve there and die together.

Philemon and Baucis ask to end life together, die at the same instant, and remain side by side as trees.
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Myths and Legends of Ancient Greece and Rome STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES). / BELLEROPHON.; lines 8325-8402 confidence: medium

Iobates sets brave Lycians in ambush to destroy Bellerophon, but Bellerophon kills them all; Iobates concludes that he is favored and protected by the gods and stops persecuting him.

After Bellerophon's victories, Iobates gives him a share in government and his daughter in marriage.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: medium

The eleventh task is to bring the golden apples of the Hesperides from a tree given by Gaea to Hera at Hera's marriage with Zeus; the Hesperides and a sleepless hundred-headed dragon guard it.

The golden apples grow on a tree presented by Gaea to Hera at Hera's marriage with Zeus.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 confidence: high

At Calydon Heracles woos Deianeira, contends with Achelous the river-god in single combat, and defeats him after Achelous transforms into a bull; Heracles breaks off one horn.

Heracles's claim to Deianeira is decided by single combat with Achelous, a river-god able to assume various forms who becomes a bull and is defeated.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 confidence: high

Heracles woos Deianeira and fights Achelous, a river-god and rival suitor who changes forms; after Achelous becomes a bull, Heracles breaks off a horn and wins.

Heracles wins Deianeira through single combat with Achelous, who can assume forms and finally becomes a bull.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8266-8323 confidence: medium

Heracles is admitted among the immortals, and Hera reconciles with him by bestowing her daughter Hebe, goddess of eternal youth.

Hera reconciles with Heracles by bestowing her daughter Hebe, goddess of eternal youth, upon him.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8266-8323 confidence: medium

Heracles is admitted among the immortals; Hera reconciles with him by giving him Hebe, goddess of eternal youth.

Hera marks reconciliation by bestowing Hebe, goddess of eternal youth, upon Heracles as wife.
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Myths and Legends of Ancient Greece and Rome THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 confidence: medium

Aphrodite floats to Cythera and Cyprus; her foot transforms sand into meadow and Cyprus becomes verdant; the Seasons dress and adorn her, and nymphs escort her to Olympus.

The Seasons adorn Aphrodite, nymphs escort her to Olympus, the gods compete for her hand, and Hephaestus becomes her husband.
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Myths and Legends of Ancient Greece and Rome THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES. / JUPITER. / HERA (JUNO).; lines 1296-1386 confidence: high

Hera is described as daughter of Cronus and Rhea, reared by Oceanus and Tethys, principal wife of Zeus, queen of heaven, ruler of lower aerial regions, protectress of purity and married women, and prone to jealousy and resentment over immorality or slights.

Hera is Zeus's principal wife, queen of heaven, and protectress of purity, married women, and the sanctity of the marriage tie.
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Myths and Legends of Ancient Greece and Rome THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES. / JUPITER. / HERA (JUNO).; lines 1296-1386 confidence: high

Hera is eldest daughter of Cronus and Rhea, born at Samos or Argos, reared by Oceanus and Tethys, principal wife of Zeus, queen of heaven, and ruler of the lower aerial regions.

Hera is principal wife of Zeus and is presented as the type of the sanctity of the marriage tie and protectress of married women.
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Myths and Legends of Ancient Greece and Rome THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES. / JUPITER. / HERA (JUNO).; lines 1296-1386 confidence: medium

Hera leaves Zeus for Euboea; Zeus consults Cithaeron, who suggests a bridal image in a chariot; Hera attacks the supposed bride, discovers the deception, burns the image, takes its place, and returns to Olympus reconciled.

Zeus uses Cithaeron's bridal-image ruse to provoke Hera's return and reconciliation.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: medium

Pelias says Alcestis may marry only a suitor who yokes a lion and wild boar to his chariot; Admetus accomplishes this with Apollo's help and gains her as bride.

Pelias will only give Alcestis to a suitor who can yoke a lion and a wild boar to a chariot, and Admetus succeeds with Apollo's aid.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 confidence: high

Dionysus lands at Naxos, finds Ariadne abandoned by Theseus and asleep on a rock, reveals himself, comforts her, and she consents to become his wife.

Ariadne is abandoned at Naxos, Dionysus reveals himself and consoles her, and she consents to become his wife.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 confidence: medium

Dionysus asks to be landed at Naxos, finds Ariadne asleep on a rock after Theseus abandoned her, consoles her, and she agrees to become his wife.

Ariadne, abandoned by Theseus on Naxos, is comforted by Dionysus and consents to become his wife.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena CONCEENING THE CEATEE OE CUP / CONCERNING THE CRATER OR CUP 451 / CONCERNING THE CRATER OR CUP 453 / CONCERNING THE CRATER OR CTJP 455; lines 24958-25123 confidence: medium

Budge is cited as saying that the Great Triad of Memphis consisted of Ptah, Sekhet, and I-em-hetep.

Ptah, Sekhet, and I-em-hetep/Nefer-Tem are discussed as Memphite triad figures; Sekhet is sister-wife and mother, and the Young Tem is described as a son who succeeds his Father.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 117 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 119 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 121 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 123; lines 7192-7352 confidence: medium

When Spirit loved its own principles and they interblended, the interweaving was called Love; Love was 'the origin of the creation of all things,' and Chaos did not know its own creation.

Spirit loves and interblends with its own principles, producing Love as origin of creation; Mead's note reads the egg-serpent union as spirit-matter and male-female first principle.
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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 ALEXANDRIA 211 / PHILO OF ALEXANDRIA 213 / PHILO OF ALEXANDRIA 215 / PHILO OF ALEXANBBIA 217; lines 12423-12522 confidence: high

Jeremiah utters an oracle from the Face of God to the Virtue of Perfect Peace: "Hast thou not called Me as 'twere House and Father and Husband of thy virginity?"

God is called Husband of Wisdom and husband of virginity, and divine sowing into virgin soil is described.
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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: high

Wisdom judges some worthy of living with her; others, too young for wise house-sharing, are permitted preliminary initiatory rites of marriage with hope of future consummation.

The passage uses house-sharing, initiatory marriage rites, future consummation, and wife-like intelligence living with Logos.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 251 / PHILO OF ALEXANDRIA 253 / THE MYSTERIES OP ISIS AND OSIRIS 257 / VOL. I. 17; lines 14582-14633 confidence: medium

Divine Nature is called 'Wisdom who is the eternal and inseparable spouse of Divine Beasbn, the Logos.'

Wisdom is described as the eternal and inseparable spouse of Divine Beasbn, the Logos.
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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: high

The passage calls the chief mystery the "Sacred Marriage," defined as "the mystic union of the soul, as female, with God, as male."

The passage explicitly calls the chief mystery the Sacred Marriage and defines it as the mystic union of the soul as female with God as male.
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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 301 / THE MYSTERIES OF ISIS AND OSIRIS 303 / THE MYSTERIES OF ISIS AND OSIRIS 305 / THE MYSTERIES OP ISIS AND OSIRIS 307; lines 17347-17452 confidence: medium

The passage compares Greek physical allegories with Egyptian ones: Osiris united with Isis-earth is Neilos, and Typhon is the sea into which Neilos falls and is dispersed, except what earth receives productively.

The passage says Osiris uniting with Isis, identified as earth, is the Nile, whose waters make earth productive.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 309 / THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313 / THE MYSTERIES OF ISIS AND OSIRIS 315; lines 17776-17876 confidence: high

The Nile is called Osiris's efflux; the Nile-covered earth is treated as Isis's body; their mingling produces Horus.

The Nile as Osiris's efflux mingles with Isis-earth and gives birth to Horus, who is identified with season and a fair blend of air.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 309 / THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313 / THE MYSTERIES OF ISIS AND OSIRIS 315; lines 17776-17876 confidence: medium

Nephthys is the land's extremities and End, living with Typhon; unusual Nile overflow into extreme districts is Osiris's union with Nephthys, marked by plants and honey-clover; Isis conceives Horus lawfully, Nephthys conceives Anubis clandestinely.

The Nile's unusual overflow into extreme districts is called Osiris's union with Nephthys and is linked to plants, honey-clover, Typhon's awareness, and Anubis's clandestine conception.
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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

Osiris's power is placed in the Moon; Isis consorts with him and causes his birth; the Moon is called Mother of the cosmos, male-female, filled by the Sun, pregnant, and generative.

Isis is said to consort with Osiris, and the Moon is filled and made pregnant by the Sun.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 333 / THE MYSTERIES OF ISIS AND OSIRIS 335 / THE MYSTERIES OP ISIS AND OSIRIS 337 / THE MYSTERIES OF ISIS AND OSIRIS 339; lines 19063-19167 confidence: medium

The Goddess is said to share eternally in the First God and to consort with Him out of love for the goodness and beauty surrounding Him, with a lawful husband and good wife used as analogy.

The Goddess’s eternal attachment to the First God is explained through the analogy of a righteous husband and good wife, with desire and consorting emphasized.
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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 20979-21132 confidence: medium

Hermas is described as strongly Gnostic and as a permutation of the Sophia-mythus involving Christ and Sophia/Wisdom, the Son of God and his spouse or sister the Holy Spirit, King and Queen, Lord and Virgin Church, and an allegorical drama of inner nature.

The author describes the Sophia-mythus as the mystic lore and love of Christ and Sophia, the Son of God and his spouse or sister, and related male-female sacred pairings.
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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 OP ISIS AND OSIRIS 289 / VOL. I. 19 / THE MYSTERIES OP ISIS AND OSIRIS 291 / THE MYSTERIES OF ISIS AND OSIRIS 293; lines 16573-16690 confidence: medium

The quoted Maneros repeatedly calls God Panu or the beautiful beloved to return, seeks to see him, and asks Onnofris or Urtuhet to come to the sister, wife, and consort.

The quoted lament asks the beloved to come to the speaker identified as sister, wife, and consort.
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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 mystery is called the Gate of Heaven and House of God, where the Good God dwells; no impure, psychic, or fleshly person enters, and the spiritual entrants cast away garments and become bridegrooms through the Virginal Spirit.

The passage states that all qualified entrants become bridegrooms and receive true manhood through the Virginal Spirit; an editorial note connects this with Sacred Marriage materials.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 55 / THOTH THE MASTER OF WISDOM 57 / THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61; lines 4054-4153 confidence: medium

Athenagoras is summarized as reporting that Zeus dismembered his father, took the kingdom, pursued Rhea, matched her serpent form, bound her with the Noose of Hercules, and was joined with her; the Rod of Hermes is named as the symbol of this transformation.

The reported mystery myth has Zeus and Rhea assume serpent forms; Zeus binds Rhea with the Noose of Hercules and is joined with her.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 55 / THOTH THE MASTER OF WISDOM 57 / THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61; lines 4054-4153 confidence: medium

The Noose of Hercules is said to be presumably the Noose of Ptah; Ptah is creator and generator, and the noose or tie is probably the ankh-tie or crux ansata, an older twisted-rope form symbolizing life and the binding of male and female life in generation.

Ptah's Noose or Tie is linked to the ankh-tie, a twisted-rope life-symbol interpreted as binding male and female life in generation.
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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: high

The Philo section lists mysteries, sacred marriage, Logos, Son of God, true high priest, elder and younger sons of God, life and light, divine vision, city of God, mother-city of refuge, true shepherd, apostles, ladder of words, spiritual sun, river of divine reason, Jerusalem above, manna and coriander seed, pupil of God’s eye, and Logos-mediator.

A Philo section heading explicitly concerns the sacred marriage.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 10 / THE MYTH OF MAN IN THE MYSTERIES 147 / THE MYTH OF MAN IN THE MYSTERIES 149 / THE MYTH OF MAN IN THE MYSTERIES 151; lines 8632-8744 confidence: medium

An editorial note distinguishes three aspects of Soul through unions or marriages: with generation or earth-life, with death or things beneath the earth, and with formal beauty or super-terrene things, described as an Elysian state.

An editorial note describes the threefold Soul through unions or marriages with generation, death, and formal beauty, and adds a fourth state as absorption of the masculine power of Soul by its higher Feminine Nature.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 18 / THE MYSTERIES OF ISIS AND OSIRIS 275 / THE MYSTERIES OF ISIS AND OSIRIS 277 / THE MYSTERIES OP ISIS AND OSIRIS 279; lines 15762-15877 confidence: medium

Nephthys is married to Typhon; Isis and Osiris love one another and unite before birth in the Womb beneath the Darkness; Aroueris is called Elder Horus by Egyptians and Apollo by Greeks.

Isis and Osiris are said to love one another and unite before birth, and Nephthys is said to be married to Typhon.
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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 10197-10245 confidence: high

The commentary says Reitzenstein's discussion concerns the antiquity of ideas linked to a spiritual mystery and mystic congress.

The passage explicitly names mystic congress and Sacred Marriage as central language for the spiritual mystery.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CONTENTS / CORP. HERM. IL (HI.) / CORP. HERM. III. (IV.) / THE SACRED SERMON; lines 124-215 confidence: low

Under the Asclepius entry, commentary headings include 'An Introduction to the Gnosis of the Nature of All Things,' 'Space is a Plenum,' 'The Spouse of Deity,' 'Cod is Cause that Spirit is,' and 'He who is without a Wife is Half a Man.'

The commentary headings include 'The Spouse of Deity' and a heading about being without a wife.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 7369-7455 confidence: high

Communion of higher and lower natures is realized by the sacred marriage, whereby man becomes a god and finally God.

The passage says the communion of higher and lower natures is realized through the sacred marriage, by which man becomes a god and finally God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) LETTER OF HERMES TO ASOLEPIUS 263 / COMMENTAEY / ASCLEPIUS AND TAT / LETTEE OF HERMES TO ASCLEPIUS 265; lines 11334-11379 confidence: medium

The Good Husbandman image is compared with an invocation to the Good Husbandman, Good Daimon, Harpocrates, and Chnouphis; Chnouphis rolls down the Nilus stream and mingles with the Sea as man with woman.

The invocation describes the Nilus stream mingling with the Sea 'as man with woman,' and the note calls it a heavenly river of fructifying essence.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) OF MEN / PCEMANDRES, THE SHEPHERD OF MEN 5 / POEMANDRES, THE SHEPHERD OF MEN 7 / PCEMANJDRES, THE SHEPHERD OF MEN 9; lines 815-898 confidence: medium

Nature sees Man's unsatiating beauty, his possession of the energies of all seven Rulers and God's Form, smiles with love, and sees his image on Water and shadow on Earth.

Nature and Man mutually behold and love Man's form, and Nature winds around him so that they are intermingled as lovers.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 133 / ON THOUGHT AND SENSE 135 / COMMENTARY / ON THOUGHT AND SENSE 137; lines 5898-5985 confidence: high

"The mind is, as it were, a womb or woman," impregnated either by the "Seeds of God" or by the "Daimonial Energy," bringing forth virtues or vices.

Mind is likened to a womb or woman impregnated by the Seeds of God, and the commentator explicitly connects the doctrine with Philo's treatment of Sacred Marriage.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31 / PCEMANDRES, THE SHEPHERD OF MEN 33 / PCEMANDRES, THE SHEPHEED OF MEN 35; lines 1886-1964 confidence: medium

Man the Beloved descends clothed with powers from his Brother's creative energy; after learning the Spheres' conformations and limitations, he seeks to break through the Great Boundary and must descend further into matter.

Man is called the Beloved, seeks Nature as consort below, and is willingly bound in love for her; commentary also calls Nature spouse of Mind.
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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) THE CUP OR MONAD 91 / COMMENT AEY / THE CUP OR MONAD 93 / THE CUP OR MONAD 95; lines 4304-4393 confidence: high

A higher mode is described in which heaven and earth are within each other; a cited Logos saying has Jesus bless the one who knows the Logos and has brought down Heaven, borne up Earth, and raised it heavenwards.

Heaven and Earth are described as within each other, Heaven is brought down and Earth raised heavenwards, and their kiss is called a truly Sacred Marriage.
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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: medium

Asclepius asks whether the teaching concerns God; Trismegistus answers that it concerns God and all living and inanimate things, that Nature, Sense, and Cosmos have generative and preservative power, and that the union or unity of either sex may be called Eros or Aphrodite.

Either sex is full of procreation; their union or unity is called Eros or Aphrodite; the generative consummation is treated as a divine mystery performed in secret.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXVIII / XXXIX / THE PEKFECT SERMON 387 / COMMENTARY; lines 16346-16488 confidence: medium

The Will of God is nearly personified, identified with Goodness and Nature, connected with Aeon/Eternity and Pleroma, and described as Wisdom, Energy, Spouse of the Supreme, and ruler of Cosmos with Law and Holy Reason.

The Will of God is associated with Aeon, Pleroma, Wisdom, Energy, and called the Spouse of the Supreme.
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sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER I / Chapter II / Chapter III / CHAPTER IV; lines 2153-2287 confidence: medium

The sky, under names including Dyaus, Zevs, Varuna, and Ouranos, is invoked for crops and people; Prithwi is the earth, parent of sustenance and spouse of sky.

The sky is invoked for crops and people, while Prithwi, the earth, is described as parent of sustenance and spouse of the sky.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter III / Chapter IV / Chapter V / Chapter VI; lines 7545-7748 confidence: high

“Put the surma ... of God’s fear into thine eyes, and wear the decoration of love. Thou shalt be known as a devoted happy wife ... if thou love the Bridegroom.”

The hymn frames God as Bridegroom or Spouse and the devotee as a wife who obtains Him through love, grace, worship, and self-effacement.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter V / Chapter VI / SIKK. 1 / Chapter VII; lines 7989-8212 confidence: high

Shaikh Brahm says, “my body faileth” and asks the beloved to be his physician; the Guru replies, “the Beloved is not far from thee; behold Him in thy heart.”

The passage repeatedly names the divine as Beloved, Bridegroom, and Spouse, speaks of virtues enabling meeting with Him, and states that real union will not be parted.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter V / Chapter VI / SIKK. 1 / Chapter VII; lines 8407-8564 confidence: high

The Guru's hymn addresses sisters and companions, the Omnipotent Spouse, the true Lord, the happy wife, ornaments of composure and contentment, the Beloved met through the Guru's word, and the true King blending a person with Himself.

The Guru's hymn frames God as Omnipotent Spouse and Beloved and describes the happy wife whose ornaments are virtues and who meets the Beloved through the Guru's word.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter VI / SIKK. 1 / Chapter VII / Chapter VIII; lines 8744-8906 confidence: medium

The hymn describes the Lord's gifts as light, moon, and lamps; a Bridegroom, chosen bride, bridal procession, and marriage with five instruments; exchanged hearts with friends; partnership with virtue; silk, an arena glossed as company of saints, and nectar.

The hymn describes a Bridegroom who has chosen a bride, a bridal procession of attributes, and a marriage performed with splendour; the following prose says God arranges marriages and joins forever.
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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 3691-3898 confidence: high

“I am called a married woman, my sister, but in reality I have never met my Husband.”

The verse says the speaker is called a married woman but has not met her Husband, and the note explains that the Gurus speak of God as husband and themselves as wives.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter X / THE SIKH RELIGIO / Chapter XI / SIKH.; lines 10817-10965 confidence: medium

The poem says the woman is waiting for the Omnipresent Spirit, the chatrik cries 'Prio,' the kokil sings, and the woman embraced by her Spouse is happy.

The poem addresses God as Beloved and Spouse, depicts a woman waiting for the Omnipresent Spirit, and says the embraced woman is happy.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter X / THE SIKH RELIGIO / Chapter XI / SIKH.; lines 10968-11162 confidence: medium

Chet is spring; bees, flowering forests, a kokil on a mango-tree, and flowering branches appear while the wife suffers because the Beloved has not returned; Nanak says comfort comes if woman obtains God at home as Spouse.

The woman is described as obtaining God at home as Spouse, being embraced by the beloved Spouse, meeting the Beloved, and enjoying her spouse through virtue.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter X / THE SIKH RELIGIO / Chapter XI / SIKH.; lines 11164-11315 confidence: high

In Magh, a woman becomes pure by knowing the place of pilgrimage within; the speaker meets the Friend, is blended with Him, makes divine attributes ornaments, and says she will bathe in God’s tank if He pleases.

The speaker addresses God as Beloved and Spouse, adorns herself, is joined to God by the Guru, and is described as a permanent bride.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XV / SIKH. / Chapter XVI / Chapter XVII; lines 13500-13686 confidence: high

Guru Nanak orders the Sohila sung; its verses include marriage and bride imagery and a prayer to meet the Lord, while a note states that death is here considered a marriage, as among the ancient Greeks.

The Sohila uses marriage, bride, and meeting-the-Lord language, and the note explicitly says death is considered a marriage in this context.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH I P. I / Chapter I / Chapter II / Chapter III; lines 5608-5768 confidence: high

Religious men offer Nanak homage; Nanak recites a hymn using worldliness, avarice, robe, dye, madder, Lord as Dyer, and bride-Bridegroom imagery.

The hymn uses Spouse, couch, Bridegroom, bride, and pleasing the Bridegroom to describe acceptance by God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 9133-9319 confidence: high

Nanak's hymn says the maker watches the world and its garden, urges singing the Beloved's praises, describes the wife who regrets not enjoying the Spouse, and shows the seeker asking female companions who have enjoyed the Spouse to show the way.

The hymn repeatedly describes the Beloved, Spouse, Husband, wife, female companions, and the seeker's desire for real meeting.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA'; lines 17669-17717 confidence: medium

“The year and the auspicious time for marriage are recorded; relations meet and pour oil on me the bride.”

The excerpt combines an auspicious marriage time, bridal oiling by relations, and desire to meet the Lord.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 17938-18161 confidence: high

A woman has no rest without the Word or Beloved; adornments are useless without the Spouse; the false do not enter God's court; honour comes through the Word.

The passage repeatedly frames the divine as Beloved or Spouse and the devotee as a woman or virtuous wife whose honour and joy depend on union or pleasing relation with Him.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18803-19047 confidence: medium

Duhagins, women separated from husbands, are those who forget their Spouse and wander unhonoured.

Duhagins, women separated from husbands, are identified as those who forget their Spouse and wander unhonoured.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 19269-19509 confidence: high

Women who adorn themselves with love and affection for their Spouse are not restrained from devotion, abide in His chambers, are regenerated by the Word, supplicate the Beloved, and quaff nectar when hopes are fulfilled by the Word.

Women are told to adorn themselves with love for their Spouse, dwell in His chambers, supplicate the Beloved, and appear beautiful near Him.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 19511-19754 confidence: medium

The Guru responds to a remonstrator by naming wisdom as mother, contentment as father, truth as brother, modesty and attention as parents-in-law, good works as spouse, union with saints as marriage time, separation from the world as wedding, and truth as offspring.

The Guru replaces ordinary kinship with wisdom, contentment, truth, modesty, attention, good works, union with saints, and separation from the world, and says truth springs from this union.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 19756-19976 confidence: high

The speaker imagines becoming a fawn in the forest, a koil in a mango-tree, a fish in water, and a serpent in the ground while continuing devotion to the Lord and the Word. God is called Spouse, and happy married wives are absorbed in God's light.

The speaker calls God 'My Spouse' and describes happy married wives as absorbed in God's light.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20207-20439 confidence: high

The pious longing for God is compared to a young bride's longing for her spouse; she cannot sleep without her Beloved, worldly enjoyments are vain, and she meets her Spouse when he causes the meeting.

The passage explicitly compares pious longing for God to a young bride's longing for her spouse and describes recognition of the Bridegroom, the Friend coming home, and the union of Husband and wife.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20441-20663 confidence: high

The Bridegroom comes to the speaker's house; female companions arrange the marriage; ladies are asked to sing a bridal song; through the Guru the speaker recognizes the Spouse; God is the Spouse of all, and the favoured one is a happy wife.

The first-person speaker rejoices at the Bridegroom's arrival, the Guru brings about the marriage, God is called the Spouse of all, and the favoured one is the happy wife.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20665-20888 confidence: medium

The text compares a holy man’s fear of neglect by God to a wife fearing forgetfulness by her spouse; the speaker lacks virtues, sleeps while the Lord wakes, approaches the couch with desire, cannot abide without seeing God, and is told that rejecting pride allows pleasing the Spouse and absorption in him.

The passage uses wife, spouse, adornment, couch, and union language for the devotee’s relation to God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20890-21118 confidence: medium

The speaker will adorn themself to meet the Beloved, has five companions and one husband; the soul departs, the senses weep, and the soul is arrested to give account.

The speaker prepares to meet the Beloved, wears flower necklaces, and describes having one husband in relation to the soul and five companions.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 21349-21479 confidence: high

The reply addresses a young woman, calls the Beloved playful, says a loving wife may meet her Spouse if the Lord God favours her, and describes her bed with the Beloved and seven tanks filled with nectar.

God is repeatedly called Beloved, Spouse, and lover; the woman or speaker loves, meets, exchanges hearts with, and belongs to God as Spouse.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 21701-21928 confidence: high

A heading says the Guru saw God in dreams and awoke with pain of separation; the verses describe peacocks crying in the rainy season, sisters addressed, a fervent woman bound by God's glances, and sacrifice to God's sight and Name.

God is addressed as Beloved and Bridegroom; the female devotional voice laments separation, failed adornment, the Beloved's vanishing after a dream, and longing to behold the Lord again.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22349-22596 confidence: high

The speaker says, “by Thy name shall I cross over,” declares there is “only one True Being” with “no second,” addresses the deity as Beloved, and says Nanak is the deity’s slave and sacrifice.

The deity is addressed as Beloved and Spouse; a woman or wife is honored if she pleases the Spouse, and the speaker asks how to meet the Spouse.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22598-22824 confidence: medium

Friends or saints come to the speaker's house by God's will; meeting the elect brings happiness; five musical instruments sound; women are asked to sing rejoicing because the Spouse has come home.

The passage is said to be sung at marriages and festivities, asks women to sing rejoicing, and declares that the Spouse has come to the house.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22826-23072 confidence: medium

The speaker praises those whose words are God’s praises, longs as one separated from God for a night with the Bridegroom, and compares loveless people to a guest in an empty house.

The devotional voice uses the figure of a married woman separated from God and speaks of the Bridegroom’s delights.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23763-23971 confidence: high

A woman separated from God or the Beloved wanders in transmigration, asks for a favorable glance, pines without the Beloved, contrasts father’s and father-in-law’s houses, and is contrasted with the wife who has found the Beloved and sleeps in peace; truth is applied as salve to the eyes; the Spouse does not part from those imbued with love of the True One.

The passage repeatedly frames the devotional relation as a woman or wife separated from, longing for, or united with the Beloved/Husband/Spouse.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23763-23971 confidence: medium

The body loves the soul; the soul is a male Jogi and the body a beautiful woman; he enjoys her day and night and then leaves without farewell; God creates and arranges the world and speaks in wind, water, and fire.

The body is a beautiful woman and the soul a male Jogi who enjoys her day and night and then departs without taking leave.
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sufi

Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20360-20507 confidence: medium

The youngest brother, weakest of all, succeeds where his brothers failed and obtains the king’s daughter as bride and the Spiritual Beloved as well.

The youngest and weakest brother succeeds where his brothers failed and obtains both the king’s daughter as bride and the Spiritual Beloved.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING. / THE HARPER.; lines 2923-2976 confidence: low

A later section is headed as an apology for applying “Bride” to God; it says Mustafa became beside himself at a sweet call, his morning prayer was delayed until noon, and a note identifies the night as his marriage with Safiyya.

The later heading explicitly refers to applying the term “Bride” to God, and the fragment mentions Mustafa overwhelmed by a sweet call in a marriage-night context.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 10641-10877 confidence: high

God's wisdom arranges world-parts in pairs that love their mates; heaven and earth are likened to iron and magnet, heaven is man and earth woman, and heaven sends heat, moisture, clouds, and sun-heat to earth.

Heaven and earth are personified as man and woman; heaven sends nourishment, and earth bears and suckles offspring.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18599-18767 confidence: high

Those enjoying union become pregnant with forms of states and words; gazing on these forms, they are amazed and the forms of the world vanish from sight.

The poem says those enjoying union become pregnant with forms of states and words, and calls these forms the fruits of a preceding wedlock.
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The Mesnevi CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 4415-4497 confidence: medium

Fātima, daughter of Ferīdūn, is married to Sultan Veled, Jelāl’s son; Jelāl teaches her the Qur’ān and other books and calls Fātima his right eye, Hediyya his left eye, and Latīfa Khātūn the personification of God’s grace.

At Fātima’s marriage to Sultan Veled, the angels of heaven are said to be present and to wish the couple happiness.
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The Mesnevi CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 4415-4497 confidence: medium

Fātima, daughter of Sheykh Salāhu-’d-Dīn Ferīdūn, marries Sultan Veled, Jelāl’s son; all the angels of heaven are present and wish the couple happiness.

The marriage of Fātima and Sultan Veled is said to be attended by all the angels of heaven, who wish the couple happiness.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 confidence: high

Saintly ecstasy springs from a glimpse of God; the intimate station is described with bridegroom, God-as-bride, veil, unveiling, and presence-chamber imagery.

The saint’s intimate station is presented through bridegroom, God-as-bride, veil, unveiling, and private presence-chamber imagery.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 confidence: high

‘Umer speaks about God’s attributes and goodness; saintly ecstasy comes from a glimpse of God; the saint is bridegroom and God bride, with unveiling reserved for the intimate.

The passage says the saint’s station is that of an intimate: he is bridegroom, God is bride, and private unveiling is reserved for him.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10932-11012 confidence: medium

The narrator says supplication disarms pride, cites God’s word that woman is made goodly and that man may dwell with her, says Adam’s love for Eve survived lost Eden, and refers to the Prophet’s address to Humayrā.

The narrator cites divine wording about woman and man dwelling together and invokes Adam’s love for Eve after Eden as precedent.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 confidence: medium

Ahmed/Mustafà stands lost at a blessed sight, on his wedding-night, oversleeps dawn-worship, and his sainted soul kisses hands.

Ahmed’s wedding-night and the passage’s explicit defense of naming God as bride place love, soul, and God in bridal imagery.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 confidence: medium

Ahmed Mustafà stands lost at one blessed sight on his wedding-night, oversleeps dawn-worship, and the sun shines overhead.

The passage says love and soul are hidden and concealed, and the speaker says God has been named bride after the wedding-night vision of Ahmed Mustafà.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15089-15259 confidence: medium

“He’s bridegroom; God is bride.”

A note summarizes Sufi doctrine with the formula that the human figure is bridegroom and God is bride.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15089-15259 confidence: medium

Mystics and spiritualists of Islam: “He’s bridegroom; God is bride.”

A note explicitly gives the doctrine as human bridegroom and God bride.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: medium

“When my Beloved appears... With His eye, not with mine, / For none sees Him except Himself.”

The divine is addressed as the Beloved, and the passage says Sufi writers render mystical union in terms of love and marriage.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: medium

The passage says most advanced Moslem mystics deny distinct personality in ultimate union; the soul is compared to a rain-drop absorbed in the ocean, and Sufi writers use love and marriage language for union.

The passage says Sufi writers express mystical union in terms of love and marriage, and Rūmī’s poem depicts two forms with one soul and the loss of individuality in ecstasy.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: high

The passage says seekers need not search for God because God is in them; when the Beloved manifests, the lover is nowhere and everywhere, individuality has passed away, and God celebrates the mystical marriage of the soul in the bridal chamber of Unity.

The closing sentence explicitly describes God celebrating the mystical marriage of the soul in the bridal chamber of Unity.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: high

When the Beloved displays Himself, the lover is “Nowhere and everywhere”; individuality passes away, and God celebrates the mystical marriage of the soul in the bridal chamber of Unity.

The passage explicitly describes God celebrating the mystical marriage of the soul in the bridal chamber of Unity.
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The Persian Mystics: Jalálu'd-dín Rúmí A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER; lines 983-1029 confidence: low

In 'MORTALITY AND IMMORTALITY,' a Bride in the soul and reflection of Her face are associated with renewal; fleshy decay, the dark body as raven, winter, spiritual cheek, and Eternal Spring are contrasted.

A Bride is said to be in the soul, and later Eternal Life is linked with Union.
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The Persian Mystics: Jalálu'd-dín Rúmí EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN / THE DIVINE UNION; lines 1558-1580 confidence: high

Section heading: "THE DIVINE UNION."

The passage is headed as divine union and frames the encounter as a wedding night with a bride; it also explicitly says the speaker calls Him "Bride."
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The Persian Mystics: Jalálu'd-dín Rúmí EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN / THE DIVINE UNION; lines 1558-1580 confidence: medium

“On that, his wedding night, in the presence of his bride,” and “Impute it not a fault if I call Him ‘Bride.’”

The scene is explicitly framed as a wedding night in the presence of a bride, with Mustafa’s soul kissing her hands.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 confidence: medium

The Masnavi is described as full of mysteries; Jalál says great Love is silent, and the Prologue's key-note is the soul's longing to be united with the Beloved; Sufi poets use human love as analogy.

The passage says Jalál and other Sufi poets use love between man and woman as an analogy for the soul's longing to be united with the Beloved.
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The Persian Mystics: Jámí BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED; lines 1686-1725 confidence: medium

The message says the Lord saw the woman in humble mood, heard her prayer, and felt pity rise at her labors, prayers, and sighs.

The Lord’s message says the woman’s prayer and suffering have been seen and that she is betrothed to the king from the divine throne.
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The Persian Mystics: Jámí BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED; lines 1686-1725 confidence: medium

The divine message says the Lord’s eyes have seen the woman in humility and that her prayer was heard when she appealed to the king.

The divine message cites the woman’s humility, prayer, labours, and sighs, then declares from the throne that she is betrothed to the king.
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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 1301-1463 confidence: medium

A serpent is placed in the garden; man tastes from a woman’s hand, but the passage says the woman is not clay and the fruit is not earthly fruit, but experience handed down from birth to birth; God joins the two in one.

The text says God joined the two in one and wedded them for life to come.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 confidence: high

The soul says it was once the divine addressee's cherished bride and asks why it has been divorced from that side and doomed to remain in the world.

The soul says it was once the cherished bride of the divine addressee and asks why it has been divorced and made to abide in the world.
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The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 confidence: medium

LV says the speaker made a second marriage, divorced old barren Reason from his bed, and took the Daughter of the Vine as spouse.

The speaker says he divorced barren Reason and took the Daughter of the Vine as spouse in a second marriage.
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The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3406-3453 confidence: medium

The speaker says he will fill a goblet with wine, divorce learning and faith, and take the 'daughter of the vine' to spouse.

The speaker says he will take the 'daughter of the vine' to spouse after divorcing learning and faith.
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The Sufistic Quatrains of Omar Khayyam XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 confidence: low

“my Friends,” “in my House,” “Divorced old barren Reason from my Bed,” and “took the Daughter of the Vine to Spouse.”

The speaker describes a new marriage, divorcing barren Reason and taking the Daughter of the Vine as spouse.
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The Sufistic Quatrains of Omar Khayyam XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 confidence: medium

The speaker addresses friends, recalls revelry for a new marriage, says he "Divorced old barren Reason," and took "the Daughter of the Vine" as spouse.

The speaker personifies Reason as a divorced bed-partner and the Daughter of the Vine as a new spouse taken in marriage.
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germanic

Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2874-2973 confidence: medium

The youth takes the Golden Apple to the King's daughter; they cut the Apple of Life in two, eat it together, and her heart becomes full of love for him.

The youth and King's daughter divide and eat the Apple of Life together, after which her heart becomes full of love and they live happily to old age.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 10794-10873 confidence: medium

In a town, the king proclaims that whoever wins a race with his daughter will marry her and whoever loses will lose his head; the man enters his servant to run for him, and the king requires both their lives to be staked.

The king’s proclamation makes victory in a race with his daughter lead to marriage, while defeat brings beheading; the master enters his servant as proxy.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15911-16001 confidence: medium

The tall man takes the king's son through a great lake to a great palace; after they eat, the king sets a night watch over the eldest daughter with hourly answers required, death for failure, and marriage for success.

The king's son is promised a daughter as wife if he answers during a night watch, but death is threatened for failure; the watches repeat across three daughters.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24868-24958 confidence: medium

After illness, the boy brings food again; the image tells him he will go with it to the wedding next Sunday and says the priest may not come. After receiving communion, the boy falls down dead and is at the eternal wedding.

The image announces a wedding, excludes the priest, and after communion the boy dies and is at the eternal wedding.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7432-7523 confidence: low

The king’s son sees the court and monarchs asleep, reaches the tower room, finds Briar-rose sleeping, kisses her, and she awakens.

The prince’s kiss wakes Briar-rose, and their marriage is then celebrated with splendour.
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Teutonic Mythology, Volume 1 AFFLICTED. UNBORN. 389 / NURSED BY ANIMALS. 301 / HORSES, AGE. 393 / ABODES. 305; lines 19338-19393 confidence: medium

The passage says men found famous houses; ancestry names heroes, while kings' daughters are unnamed or vanish as brides; it also mentions deified sons rather than daughters and mortal-immortal marriages producing sons.

The passage says marriages of mortals with immortals almost always issue in sons, in the context of deified sons rather than deified daughters.
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Teutonic Mythology, Volume 1 AFFLICTED. UNBORN. 389 / NURSED BY ANIMALS. 301 / HORSES, AGE. 393 / ABODES. 305; lines 19338-19393 confidence: medium

"Brunhild towers above Siegfried, and the swan-maid above the hero to whom she unites herself"

Brunhild is said to tower above Siegfried, and the swan-maid above the hero to whom she unites herself.
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Teutonic Mythology, Volume 1 CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343 / INGUIO. HARTUNG. 347; lines 16979-17069 confidence: medium

A footnote says Skadi's choice of a muffled bridegroom, whose feet alone were visible, agrees with Saxo's account of choosing a husband by bodily touching, and equates Skadi with Ragnhild in this comparison.

The footnote compares Skadi's selection of a muffled bridegroom by visible feet with a Saxo passage about choosing a husband through bodily touching.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 14938-15023 confidence: high

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

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

Frigg is daughter of Fiorgynn, consort of the highest god, ranks above other goddesses, knows the fates of men, is consulted by Odin, administers oaths, commands handmaids, presides over marriages, and is invoked by the childless.

Frigg is said to administer oaths and preside over marriages.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 15197-15281 confidence: high

Gerdr is Freyr's beloved and later wife, of giant breed yet counted among the Asynjor; Freyr sees her from heaven entering a house, air and water shine from her arms, and the wooing succeeds through Skirnir.

Gerdr is Freyr's beloved and later wife; Freyr's wooing is thwarted but brought to success by Skirnir.
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Teutonic Mythology, Volume 1 IIERODIAS, DIANA, ABUNDLV. 235 / HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001; lines 14822-14916 confidence: medium

Saxo is cited: “Frigga Othini conjux.”

Frigga/Frea is cited as the wife or consort of Odin/Wodan.
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Teutonic Mythology, Volume 1 IMAGES. 105 / IMA.GES. 107 / IMAGES. 109 / IMAGES. 113; lines 5615-5646 confidence: medium

A figure of Mary accepts a presented ring and bends her finger as a sign that she will keep it.

The summarized Virgin and heathen-statue stories involve a man placing a ring on an image, the image bending its finger, and the figure holding him to engagement.
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Teutonic Mythology, Volume 1 IMMORTALITY'. 319 / STRENGTH. PRECOCITY. SIZE. 321 / SUAPE. ANGER. 323 / FLIGHT. VEHICLES. HORSES. 327; lines 16181-16264 confidence: low

The passage says flowers arise where gods' feet stray; where Zeus clasped Hera, sweet herbs, flowers, and dewdrops appeared; valkyries' horses' manes shake fruitful dew on valleys; and dew falls nightly from Hrimfaxi's bridle bit.

Where Zeus clasped Hera, the passage says sweet herbs, flowers, and glittering dewdrops appeared.
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Teutonic Mythology, Volume 1 SCEAF. GIBIKA. WELIS. SIGOFRID. 371 / IRMANRIH. ETICIIO. DIETRICH. 373 / BILLUNG. OEENTIL. 375 / EIGIL. WITICIIO. WATE. WIELANT. 377; lines 18575-18660 confidence: medium

Volundr has brothers Slagfidr and Egill, all sons of a Finnish king; all three marry valkyrs; Egill takes Olrun; the Vilkina saga calls Velint's younger brother Eigill.

Volundr, Slagfidr, and Egill are said to marry valkyrs, with Egill taking Olrun.
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Teutonic Mythology, Volume 2 BEETLE. CHAFER. 693 / CHAFEE. BEE. 695 / BEE. 697 / SKY. HEAVEN. 699; lines 12363-12454 confidence: medium

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

The passage explicitly says heaven is pictured as a husband embracing the female earth.
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Teutonic Mythology, Volume 2 Teutonic Mythology, Volume 2 / CHAPTER XVII. / WIGHTS. 441 / ELVES. 443; lines 262-341 confidence: medium

The Elder Edda couples Aesir and alfar, Anglo-Saxon es and ylfe stand together similarly, and Vanir are a distinct race related to Aesir by marriage and covenants.

The Vanir are described as a race distinct from the Aesir but admitted to relations with them by marriage and covenants.
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Teutonic Mythology, Volume 2 VOL. 11. O / DUES, THURS. 521 / HUN. 523 / ENT. GIGANT. RISO. 525; lines 4520-4603 confidence: high

The passage lists divine-giant unions and kinship: Njordr with Skadi, Thor with Jarnsaxa, Freyr with Gerd, Odin and Gunnlod, Gefiun bearing sons to a giant, Borr wedding Bestla, and Loki as son of Farbauti with Angrboda as wife.

The passage lists gods married to giantesses, Odin's giantess beloved, offspring between a goddess and a giant, and divine kinship through giant women.
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Teutonic Mythology, Volume 2 WISHING-GEAR. 873 / GUARDIAN ANGEL. 877 / PERSONIFICATION. 881 / AIR. FIRE. WATER. EARTB:. 883; lines 20921-21007 confidence: medium

Earth/mountain section: Earth like Terra and Tellus is female; masculine Heaven may embrace her as bride; Rinda, Nerthus, Niorðr, Fiorgynn/Fiorgyn, Perhunas/Fairguneis, and Hamar are discussed in relation to earth, mountains, and rock.

Earth is female and masculine Heaven is imagined as able to embrace her as bride.
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Teutonic Mythology, Volume 2 WOODPECKER. MAGPIE. SPARROWHAWK. CUCKOO. 675 / CUCKOO. 677 / CUCKOO. 679 / II. K; lines 11514-11558 confidence: high

The passage compares a Slavic all-nourishing life-divinity taking cuckoo shape with Zeus transforming into the bird when approaching Hera; it also describes a cuckoo on Hera’s staff and on Zeus’s sceptre in wedding-procession imagery.

The passage says Zeus transforms into the cuckoo when first approaching Hera and relates this to their wedding imagery.
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Teutonic Mythology, Volume 2 WOODPECKER. MAGPIE. SPARROWHAWK. CUCKOO. 675 / CUCKOO. 677 / CUCKOO. 679 / II. K; lines 11514-11558 confidence: high

The cuckoo is said to have become mixed with the sacred wedding of Zeus and Hera, explaining why it promises marriage and the fruit of wedlock.

The cuckoo is said to be mixed up with the sacred wedding of Zeus and Hera and therefore to promise marriage and the fruit of wedlock.
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Teutonic Mythology, Volume 2 WOODPECKER. MAGPIE. SPARROWHAWK. CUCKOO. 675 / CUCKOO. 677 / CUCKOO. 679 / II. K; lines 11514-11558 confidence: medium

The mountain where Zeus and Hera came together is said to receive a cuckoo-related name, and the passage lists Gauchsberg, Guggisberg, Gockerliberg, and other cuckoo or gowk-related hills in German-speaking regions, noting possible natural and traditional explanations.

The passage says the mountain where Zeus and Hera came together received a cuckoo-related name and then lists German and Swiss cuckoo or gowk hills.
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Teutonic Mythology, Volume 4 AIB. 1469 / AIR. 1471 / AIR. 1173 / EARTH. 1475; lines 9776-9868 confidence: medium

Demeter meets Jasion in the thrice-fallow, described as the most fruitful cornland, with citations to Odyssey, Hesiod, and Iliad passages.

Demeter and Jasion are said to meet in the thrice-fallow, fruitfullest cornland, with Greek citations to the bed or love context.
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Teutonic Mythology, Volume 4 EARTH. 1477 / CHAPTER XXI. / TREES AND ANIMALS. / TREES. 1479; lines 9962-10053 confidence: high

Hindus are said to marry trees, especially mango and tamarind, as well as shrubs, tanks, and stones; Greeks are cited for comparison.

The passage explicitly says Hindus ceremonially marry trees to one another and also includes shrubs, tanks, and stones, with Greeks cited nearby.
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Teutonic Mythology, Volume 4 INDEX. / INDEX. / INDEX. / INDEX.; lines 34366-34492 confidence: medium

“trees, marriage of 1479.”

The index contains the entry “trees, marriage of.”
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Teutonic Mythology, Volume 4 WOMAN-WORSHIP. 1397 / ITIS (DIS). ALRUNA. NORN. 1399 / NORN. FAY. FATA MORGANA. 1401 / FATES. FAYS. VALKYRS, 1403; lines 6392-6428 confidence: medium

The passage says such unions often prove unlucky; the husband may be forbidden to ask the celestial bride her name, or separation follows. It names the elfin, Melusina, swan-knight, goddess Ganga married to Santanu, and the ghostly vila in this comparative context.

The passage frames unions with a celestial bride, goddess Ganga, and the ghostly vila as supernatural unions that may prove unlucky or dangerous.
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The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 583-649 confidence: low

The Burgundian disaster is mingled with fiction and ascribed to Attila; Attila dies mysteriously after marrying Ildico/Hildiko; later belief makes his wife his killer, motivated by vengeance for German kinsmen, and saga makes her sister of the Burgundian kings avenging her brothers.

Attila is found dead on the morning after his wedding with Ildico/Hildiko.
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The Nibelungenlied THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA / II. THE NIBELUNGENLIED; lines 844-931 confidence: low

Kriemhild, in marrying Etzel, hopes to turn him to Christianity.

Kriemhild’s marriage to Etzel is said to involve a hope of turning him to Christianity.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1166-1400 confidence: high

The passage lists second-generation companion-born gods, then reports a variant in which gods are produced in male-female pairs. Several later generations are described as heavenly gods born as mates, with female figures often called younger sister or wife; Izanagi and Izanami are listed in the seventh generation.

The genealogy repeatedly describes gods as produced in male-female pairs, born as mates, or paired with a younger sister or wife.
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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 two deities make Ono-goro-jima the pillar of the centre of the land; an editorial note reports a Kiujiki tradition in which the two gods make the jewel-spear the central pillar of their house.

The two deities make Ono-goro-jima the pillar of the centre of the land and perform their marriage-circumambulation around it.
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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 male deity turns left and the female deity right around the pillar. At first the female deity speaks first, the male deity calls this unlucky, and they repeat the circuit so that the male deity speaks first.

The male and female deities circle the pillar in opposite directions, the female deity's first speech is called unlucky, the act is repeated, and the male deity speaks first before the union.
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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: high

The male and female deities discuss the formed places in their bodies, agree to unite them, go around the pillar in opposite directions, meet, the female deity speaks first, the male answers, and they become husband and wife.

Izanagi and Izanami circle the pillar of Heaven, exchange praise, become husband and wife, and after correction produce island children.
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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

A variant says the female deity speaks first, praises the male deity, takes his hand, becomes his wife, and they have Ahaji and the leech-child.

The female and male deities take hands, become husband and wife, and then produce offspring.
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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 2156-2182 confidence: medium

Izanagi takes a thousand-men-pull-rock, blocks the path with it, faces Izanami, and pronounces the formula of divorce.

Izanagi stands face to face with Izanami, pronounces divorce, and the speeches identify them as husband and younger sister.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 B.C. 95. / B.C, 935 / SUJIN. 153 / SUJIN. 157; lines 9304-9461 confidence: high

Yamato-toto-hi-momo-so-bime becomes wife of Oho-mono-nushi; the god is unseen by day and comes at night, and he agrees to enter her toilet-case in the morning while asking her not to be alarmed at his form.

Yamato-toto-hi-momo-so-bime becomes wife of Oho-mono-nushi, who comes at night and is not seen in daytime until she requests a morning vision.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 C276. / OJIN. 259 / A.D. 280. / A.D. 282.; lines 14939-15010 confidence: low

"after the consummation of his union with Kami-naga-hime" he "was very attentive to her"

The passage names Oho-sazaki's consummated union with Kami-naga-hime and presents songs of praise and embrace.
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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 2330-2462 confidence: medium

Izanagi goes to see Izanami at the temporary burial-place. She asks him not to look; he lights a single light and sees her swollen and festering with eight Thunder-Gods on her, then flees as they pursue him.

Izanami is called younger sister, relation, and wife; after the viewing violation, Izanagi declares the relationship severed.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I 626 / II. 9, / THE AGE OF THE GODS. 73 / II. 16.; lines 4835-4974 confidence: medium

Ama-terasu unites Yorodzu-hata Toyo-aki-tsu-hime as consort to Ama no Oshiho-mimi and causes descent; Oshiho-mimi looks down from the floating bridge of Heaven, says the country is not tranquillized, ascends again, and reports why he did not descend.

Ama-terasu unites Yorodzu-hata Toyo-aki-tsu-hime to Ama no Oshiho-mimi as consort before the descent sequence, and the August Grandchild is born in the same narrative movement.
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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

Ama-terasu no Oho-kami commands Ame-waka-hiko to go first to the Central Land of Reed-Plains, says it is for her child to rule, describes rebellious deities there, and gives him the Heavenly deer-bow and Heavenly true-deer-arrows.

Ame-waka-hiko is dispatched from Heaven, descends, marries many daughters of Earthly Deities, and fails to report for eight years.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3559-3706 confidence: medium

Sosa no wo no Mikoto asks to be given the daughter, the father agrees, and Sosa no wo no Mikoto changes Kushi-nada-hime into a many-toothed close-comb, placing it in his hair knot.

Sosa no wo no Mikoto asks for Kushi-nada-hime, the father agrees, and after the serpent episode Sosa no wo no Mikoto seeks a marriage place and the spouses unite.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3559-3706 confidence: medium

After the serpent episode Sosa no wo no Mikoto searches for a place to celebrate marriage, comes to Suga in Idzumo, says his heart is refreshed, and builds a palace there.

The passage reports the marriage setting at Suga, intercourse of the spouses, and the birth of Oho-na-muchi no Kami.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3708-3852 confidence: medium

The child Ina-gami Furu-kushi-nada-hime is moved to the upper waters of the river Hi in Idzumo and brought up; Sosa no wo no Mikoto later makes her his consort, and Oho-na-muchi no Mikoto is named as a sixth-generation descendant.

One version says the parents ask Sosa no wo no Mikoto first to slay the serpent before he favors Kushi-nada-hime; another account says he later makes Ina-gami Furu-kushi-nada-hime his consort after the serpent episode.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5437-5548 confidence: medium

Ame no Oshi-ho-ne takes Taku-hata-chichi-hime Yorodzu-hata hime, daughter of Taka-mi-musubi, as wife; she bears Ama-no-ho-no-akari and Ama-tsu-hiko-ne-ho-no-ninigi-ne, and Kaguyama is named ancestor of the Ohari no Muraji.

A divine marriage and births are listed, and Kaguyama no Mikoto is named as ancestor of the Ohari no Muraji; the adjacent scene begins the sending down of the Heavenly Grandchild.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5551-5661 confidence: high

The Heavenly Grandchild asks about maidens in an eight-fathom palace on the waves who tend a loom with jingling wrist jewels; Nagasa identifies them as the elder Iha-naga-hime and younger Kono-hana saku-ya-hime/Toyo-ata-tsu hime, daughters of Oho-yama-tsu-mi.

The Heavenly Grandchild favours the mountain deity’s daughter, she becomes pregnant after one night, bears children, and a maternal vow proves them to be his offspring.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5664-5783 confidence: high

Hiko-hoho-demi takes the Sea-God's daughter Toyo-tama-hime as wife, lives in the sea-palace for three years, and sighs because he longs for his own country.

Hiko-hoho-demi, called the Heavenly Grandchild, takes the Sea-God's daughter Toyo-tama-hime as wife and dwells in the sea-palace.
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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: high

Toyo-tama-hiko sends to ask the stranger's identity; Hoho-demi says he is grandchild of the Heavenly Deity and explains his coming; the Sea God receives him and gives him Toyo-tama-hime as wife.

The Sea God receives Hiko-hoho-demi and gives him Toyo-tama-hime as wife, after which he dwells in the sea palace.
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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

Hiko-hoho-demi no Mikoto relates what happened, remains there, and the Sea-God gives him Toyo-tama-hime as wife; after three years, the time comes to depart.

The Sea-God gives Toyo-tama-hime, his daughter, to Hiko-hoho-demi no Mikoto as wife during his stay in the divine sea realm.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5015-5151 confidence: high

Taka-mi-musubi gives his daughter Mi-ho-tsu hime to Oho-mono-nushi as wife and sends him down with the eighty myriads of deities as guards of the August Grandchild.

Taka-mi-musubi gives his daughter Mi-ho-tsu hime to Oho-mono-nushi after warning that marriage to an Earth deity would indicate disaffection.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5153-5287 confidence: high

Ninigi erects a palace hall, walks by the seashore, sees a beautiful woman, and learns that she is the daughter of Oho-yama-tsu-mi, named Kami-ataka-ashi-tsu-hime or Ko-no-hana-saku-ya-hime, with elder sister Iha-naga-hime.

Ninigi seeks to marry the daughter of Oho-yama-tsu-mi, asks her father, and takes the younger daughter after the father sends both daughters with offerings.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 III. 24. / III. 28. / III. 29. / B.C. 660.; lines 7847-7952 confidence: medium

The Emperor seeks a wife from noble families; an informant names Hime-tatara-i-suzu-hime no Mikoto, born to Koto-shiro-nushi no Kami through union with Tamakushi-hime, daughter of Mizo-kuhi-ni no Kami of Mishima, and praises her beauty; the Emperor receives her as wife.

The Emperor marries Hime-tatara-i-suzu-hime no Mikoto, who is described as child of Koto-shiro-nushi no Kami and Tamakushi-hime, and later makes her Empress with named children.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 IT. 44. / II. 48. / IT. 40. / II. 50.; lines 6460-6593 confidence: medium

Hiko-nagisa-take-u-gaya-fuki-ahezu takes his aunt Tama-yori-hime as consort and has four male children: Hiko-itsu-se, Ina-ihi, Mi-ke-iri-no, and Kamu-yamato-Ihare-biko.

Hiko-nagisa-take-u-gaya-fuki-ahezu takes Tama-yori-hime, later identified as daughter of the Sea-God, as consort, and their children include Kami-Yamato Ihare-biko.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 T, 56. / I. 58. / I 626 / II. 9,; lines 4512-4636 confidence: high

When asked whose daughter she is, Ka-ashi-tsu-hime answers that she is the child of a Heavenly Deity by marriage with Oho-yama-tsu-mi Kami; a note glosses Oho-yama-tsu-mi as Great-mountain-body and possibly a mountain deity.

The August Grandchild favours or marries Ka-ashi-tsu-hime, who is described as a fair maid with divine or mountain-associated parentage.
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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.

Three divine men find three women with cattle and grain seeds, take them as wives, select residences by divination, sow grain, pasture cattle, and multiply.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 ET ADDENDA / BOOK XVII. / A.D. 507. / KEIDAI. 3; lines 207-302 confidence: medium

Ohotomo petitions that former sovereigns held that an heir is needed for security of heaven and earth, and cites Emperor Shiraga, who had no heir and established three kinds of Shiraga Be so that his name would remain to later ages.

Ohotomo requests that Tashiraka be made Empress in order to seek an imperial scion and secure continuation of rule and worship; she is then made Empress.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XX VI. 26. / SAIMEI. 273 / BOOK XXVII. / TENCHI. 275; lines 15385-15470 confidence: medium

At Nagatsu, the Prince Imperial gives Phung-chhyang a woven cap, gives him a wife, and sends Ajimasa and Takutsu with more than five thousand men to escort him to his own country.

Phung-chhyang receives a cap, a wife, a large escort to his own country, and then the government of the land from Pok-sin.
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egyptian

Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1921-1992 confidence: medium

The commentator calls the resemblance between the tales remarkable and links Bint Bari's marriage request to Setna's loss of magical power through alliance with Tabubua; a talisman is described as subduing magical powers and as stronger than Thoth's because Ptah is greater.

The passage explicitly says Desuki would have lost magic power over Bint Bari by marrying her, just as Setna loses magic power by alliance with Tabubua.
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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

Typhon is said to marry Nephthys; Isis and Osiris are said to enjoy each other in their mother's womb, producing Aroueris/Horus the Elder/Apollo in that account.

The passage states that Typhon married Nephthys and that Isis and Osiris had mutual affection and intercourse in the womb, producing Aroueris in that account.
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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: medium

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.

The passage describes Khepera's union with his shadow, Shu and Tefnut's union, and Keb and Nut united in an embrace.
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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 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 LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN. / A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE.; lines 3785-3915 confidence: medium

The bed of Hapi is where he renews youth in season and floods the land; Hapi is described with language of union and husbandhood, and the passage gives flood heights at Abu and Sma-Behutet.

Hapi is described as having union during his journey, like a man with a woman, and as playing the part of a husband.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SLAYER AND EATER OF THE GODS 51 / SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS 53 / SLAYER AND EATER OF THE GODS 55; lines 2674-2800 confidence: medium

The deceased is called son of God, child of Sothis, brother of the Moon, and husband of Isis; his flesh and bones are gathered, his material body is reconstructed, his limbs function, and he lives as the gods live.

The passage says the goddess Isis becomes the wife of the deceased.
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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 I WORSHIP OF THE BULL / APIS BULL AND RAM OF MENDES 27 / ANIMAL WORSHIP NOT TOTEMISM 29 / THE GODDESS NIT 31; lines 1348-1428 confidence: medium

The passage says Egyptian gods were thought superior to humans but able to age, die, love, hate, enjoy meat and drink, intermarry with humans, and beget offspring like the sons of God in Genesis vi. 2, 4.

The passage states that Egyptian gods were supposed to intermarry with humans and have offspring, and it compares this to Genesis vi. 2, 4.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MENTHU-RA 27 / FORMS OF MUT / O AAA-A X O / TEMPLE OF MUX 31; lines 1941-2060 confidence: medium

The cited Pyramid Texts passage says: “Unas hath had union with the goddess Mut, Unas hath drawn unto himself the flame of Isis, Unas hath united himself to the lotus.”

The cited Pyramid Texts words say that Unas had union with the goddess Mut.
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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

The passage assigns fathers to the children, marks Typho’s birthday as inauspicious for kings, and describes Typho’s marriage to Nephthys and Isis and Osiris’s union in the womb producing Aroueris.

Typho marries Nephthys, while Isis and Osiris are described as mutually affectionate and generative before birth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II QETESH AND ANTHAT / ANT HAT / ETSHU. / AASITH; lines 16184-16256 confidence: uncertain

On a British Museum stele, the goddess called Kent, lady of heaven, stands on a lion between Amsu or Min and Reshpu; the group appears to form a Semitic triad, but the son and husband roles are unclear.

The passage says Qetesh, Amsu or Min, and Reshpu appear to form a Semitic triad, while noting uncertainty about which god was her son and which was her husband.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5240-5392 confidence: high

Nut is daughter of Shu and Tefnut, wife of Seb, mother of Osiris, Isis, Set, and Nephthys, and personification of heavens, sky, cloud region, and the sun’s east-west region.

Nut is wife of Seb and mother of Osiris, Isis, Set, and Nephthys; Seb is also called the Bull of Nut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE NILE GOD 45 / THE NILE GOD / I I / UATCH-URA AND MAUIT 47; lines 2769-2837 confidence: medium

Osiris is said to have been identified with Hapi; Isis is therefore regarded as Hapi's female counterpart, while other goddesses were assigned to him as wives or sisters in early dynastic times.

The passage describes Isis, Nekhebet, Uatch-uea, Nut, and Mut/Muit/Mauit as female counterparts, equivalents, wives, or sisters associated with Hapi.
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The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2437-2501 confidence: medium

The speaker raises arms to protect the beloved husband-brother and describes his hair, body, bones, perfume, and skull using precious stones, alabaster, silver, and myrrh imagery.

The first speaker addresses the divine figure as husband, brother, and lord of love, raises arms to protect him, and asks him to come in peace into his house; Osiris’s sisters also summon him.
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The Literature of the Ancient Egyptians CHAPTER XI / FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS; lines 7455-7492 confidence: high

Amen's heart, lips, Ka, feet, sandals, soul, heart, heavenly form, eyes, body, Nile, breath, luck, destiny, wife earth, tree of life, and grain are described through cosmic and fertility correspondences.

Earth is called Amen's wife; he unites with her; his seed is the tree of life and his emanations are grain.
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The Literature of the Ancient Egyptians LITANY / CHAPTER V / CHAPTER VI / THE EGYPTIAN STORY OF THE CREATION; lines 2504-2593 confidence: medium

The Eye of Nebertcher, later identified with Ra, emerges from NU and light shines on the waters; Shu and Tefnut unite and produce Keb, the Earth-god, and Nut, the Sky-goddess.

Shu and Tefnut produce Keb the Earth-god and Nut the Sky-goddess, and Nut descends to Keb each evening.
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The Literature of the Ancient Egyptians LITANY / CHAPTER V / CHAPTER VI / THE EGYPTIAN STORY OF THE CREATION; lines 2595-2619 confidence: high

Five deities are named as next created: Osiris, Horus, Set, Isis, and Nephthys. Osiris marries Isis and has Horus; Set marries Nephthys, and Anpu/Anubis is identified as their son but absent from the text under discussion.

The passage gives marriages among gods and identifies divine offspring: Osiris with Isis producing Horus, and Set with Nephthys linked to Anpu or Anubis in commentary.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11316-11398 confidence: medium

A poem about Ereskigal, found in fragments at Tel el-Amarna and used for Babylonian-language instruction, recounts her refusal of a divine feast, Nergal's invasion of Hades, her plea for mercy, their marriage and co-rule, and the transfer of the tablet of wisdom to Nergal.

Nergal conquers Ereskigal's realm, she begs mercy, and he becomes her husband and co-ruler over the dead while receiving the tablet of wisdom.
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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 11400-11488 confidence: high

Istar loves Gilgames and asks him to become her husband, offering a lapis-lazuli and gold chariot, royal homage, and tribute; Gilgames rejects her and cites her cruelty to past lovers.

Istar loves Gilgames, asks him to be her husband, offers gifts and dominion, and is rejected by him.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7570-7659 confidence: medium

Nergal of Cutha becomes lord of Hades with Eris-kigal or Allat; legend says that at the gods of light's command he enters the underworld and compels the goddess to become his bride.

Nergal compels the goddess Eris-kigal or Allat to become his bride after entering the underworld.
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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: medium

The Larsa and Sippara sun temples are called Ê-Babbara / Bit-Uri, the house of light; the Sippara temple is linked to Naram-Sin; Utu becomes Samas; Â is made Samas's wife despite being described as originally a male Sumerian local sun-god.

Samas is said to need a wife, and Â is assigned to him as consort despite being described as originally male.
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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 14848-14958 confidence: medium

“Ancestral mother of the gods, thou unitest thyself with thy father Ra in thy festal chamber.”

A Dendera text says an ancestral mother of the gods unites with her father Ra in her festal chamber.
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The 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: medium

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.

The god is said to incarnate in the royal person of Thothmes IV, the husband, before approaching Mut-em-ua.
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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 15613-15709 confidence: medium

Hommel is cited for primitive Semitic moon and star worship, with Athtar, an angel god, and a sun-goddess as daughter or wife; Western Semitic Baal is described as originally the moon-god.

The sun-goddess is described as daughter or wife, and Gubára/Sala are treated through consort relationships to Meri and Hadad.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3478-3566 confidence: medium

Nut is wife of Seb as sky is wedded to earth; she is linked with Nu and the Nile and represented sitting in the sycamore pouring water of life on the hands of a soul at the tree's foot.

Nut is wife of Seb and is wedded to him as sky is wedded to earth.
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malay

Malay Magic BETROTHAL VERSES / MARRIAGE CUSTOMS / IMPORTANCE OF PILLOWS / WEDDING ACCESSORIES; lines 20587-20667 confidence: medium

Above the clothes-rod, the suspending cords are covered with scarlet cloth, and an inner fringe of Bo leaves is sometimes added at the top of the curtain.

The passage enumerates prescribed curtain features and interior accessories for a wedding ceremony, with different rules for royal and ordinary weddings.
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Malay Magic BETROTHAL / BETROTHAL VERSES / MARRIAGE CUSTOMS / IMPORTANCE OF PILLOWS; lines 20500-20584 confidence: medium

The arrangement leaves a rear passage for the bride and bridegroom to reach the peraduan; big pillows are white, yellow for a Raja, with bantal tumpu and a hexagonal or royal octagonal bolster.

The wedding couple passes behind the curtain to the peraduan after the ceremony, and a bridegroom curtain-opening rite is reported.
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Malay Magic CEREMONIAL BA THING / DESCRIPTION OF A WEDDING / ANOTHER ACCOUNT / WEDDING CEREMONIES; lines 21501-21622 confidence: medium

Tuan Imam reads the marriage service; Datoh Penghulu Mohit gives permission for Tuan Haji Mohamad Said Mufti to wed Inche Halimah to Said ‘Abdul Rahman Al Jafri, with a $100 marriage portion; prayers for welfare follow.

The passage presents a sequenced marriage ceremony with service, prayers, bathing, henna, procession, throne seating, mutual feeding, and entry into the bridal chamber.
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Malay Magic CHAPTER II / CHAP. II / SUPERNATURAL BIRTHS / CREATION OF MAN; lines 1069-1211 confidence: medium

Adam lives in Paradise, sees unusually beautiful peacocks and Gabriel, and says that he is solitary and asks for a wife.

Adam asks for a wife, God commands a dawn prayer, Eve descends, and Adam finally obtains and marries her.
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Malay Magic MARRIAGE CUSTOMS / IMPORTANCE OF PILLOWS / WEDDING ACCESSORIES / WEDDING CEREMONIES; lines 20670-20750 confidence: low

Private first henna-staining in the inner apartments is called “Stolen Henna-staining”; henna leaves with charcoal are applied to nails except the middle or “Devil’s finger,” to palms, and to soles.

The passage is explicitly about wedding ceremonies in which bride and bridegroom make public appearances in wedding garments and receive parallel ritual treatments.
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Malay Magic MIMIC CONFLICTS / THE MARRIAGE CEREMONY / STEALING THE BRIDEGROOM / CEREMONIAL BA THING; lines 21235-21325 confidence: high

The royal bath-house, balei pancha persada, is said to be used not only at royal weddings but also at coronations.

The passage states that the contracting parties in a Malay wedding are treated as royalty and sacred human beings, are called sovereigns of a day, and are linked to a royal bath-house also used in royal ceremonies.
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Malay Magic STEALING THE BRIDEGROOM / CEREMONIAL BA THING / DESCRIPTION OF A WEDDING / ANOTHER ACCOUNT; lines 21413-21498 confidence: medium

The ceremony of the bath is performed until everyone present is wet through; it is described as the last ceremony connected with the marriage, followed by wishes of happiness for the couple.

The passage presents a structured wedding sequence with preparation, bridal adornment, repeated henna rites, summoning of the bridegroom for the marriage rite, priestly presence, guests, and a concluding bath in the earlier account.
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Malay Magic THE MARRIAGE CEREMONY / STEALING THE BRIDEGROOM / CEREMONIAL BA THING / DESCRIPTION OF A WEDDING; lines 21328-21410 confidence: medium

The Imam states the dowry as $100 cash and hears Wan Mahamed Esa publicly receive Siti Meriam as wife; the Bilal reads a prayer and pronounces a blessing.

The passage describes a public joining of bride and bridegroom involving a dowry statement, acceptance of the bride as wife, prayer, blessing, and shared yellow rice on a dais.
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Malay Magic USE OF HENNA / WEDDING COSTUMES / MIMIC CONFLICTS / THE MARRIAGE CEREMONY; lines 21042-21146 confidence: medium

A brother or near relation of the bridegroom leads him into the bridal chamber and seats him cross-legged on the bride's left; the bride sits on his right with her feet tucked up.

The passage centers on the formal seating of the bride and bridegroom together, including prescribed posture, assistance, repeated movement, and spoken commitments.
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Malay Magic WEDDING ACCESSORIES / WEDDING CEREMONIES / USE OF HENNA / WEDDING COSTUMES; lines 20847-20934 confidence: medium

The setakona is erected in front of the pelamin; the bride sits there at about 4 p.m. awaiting the bridegroom, while her party, including the Imam, continues zikir maulud in the reception room from 9 a.m. until his arrival.

The passage describes a ritualized marriage setting involving bride, bridegroom, pelamin, bridal mat, holy-water washing, and zikir maulud with an Imam present.
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Malay Magic WEDDING CEREMONIES / USE OF HENNA / WEDDING COSTUMES / MIMIC CONFLICTS; lines 20937-21039 confidence: high

The bridegroom’s arrival at the bride’s house signals a mimic conflict for the bride, called melawa, which the author says recalls former European customs.

The passage explicitly names the bridegroom’s arrival as the signal for a mimic conflict for the person of the bride, called melawa, followed by staged resistance and entry.
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Malay Magic WEDDING COSTUMES / MIMIC CONFLICTS / THE MARRIAGE CEREMONY / STEALING THE BRIDEGROOM; lines 21149-21232 confidence: medium

For three days lustrations continue for the newly married pair; friends and acquaintances come in finery to pay respects, bathe, and receive largess.

The passage describes a sequence of marriage ceremonies for the newly married pair, including lustrations, return procession, holy-water bathing, and concluding rites.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. II SAKAI OF PERAK 41 / OS 2 / SAKAI OF PERAK / SAKAI OF PERAK 47; lines 2463-2561 confidence: medium

Men's breast-paint represents a fern; in Sakai, Besisi, or Kenaboi marriage ceremonies, fern fronds are bruised in water and squirted over the bride and bridegroom to assure many children; Sakai alone use this breast-paint as a tribal sign.

During the marriage ceremony, fern fronds bruised in water are squirted over the bride and bridegroom and are said to assure many children.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187; lines 10940-11025 confidence: medium

The heavenly bodies are personified; stories concern marriages or conflicts of sun and moon and the fortunes of their children, the stars.

The passage describes personified heavenly bodies, marriages or conflicts of sun and moon, and stars as their children.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 229 / CHAP. VI NEGRITOS OF KEDAH 231 / CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235; lines 13301-13415 confidence: medium

Ba-lut asks Wa-lut to marry him; she agrees if he causes K'lang B'lok to die, and he says he will kill it.

Wa-lut promises to marry Ba-lut if he kills K'lang B'lok; Ba-lut kills the bird and then marries her, after which the pair become ancestors.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P; lines 12004-12047 confidence: medium

Gaffer Ponn or Ta' Ponn is described as maker of the world, like a Malay Raja with nobody above him; he is the moon's husband, lives in the eastern heavens with Ag-ag the Crow, husband of the sun, and is man-like and white as cotton.

Ta' Ponn is called the moon's husband and Ag-ag is called the sun's husband.
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Pagan Races of the Malay Peninsula, Volume 2 SA VA GE MA LA YS OF AIA LA CCA 329 / CHAP. VI SAVAGE MALA YS OF MALACCA 331 / CHAP. VI SAVAGE MALAYS OF SELANGOR 333 / SA VAGE MALA YS OF MALACCA; lines 18079-18162 confidence: medium

Mertang marries his youngest sister, from whom the Mantra descend; B'lo marries the other sister and has no offspring.

Mertang marries his youngest sister, and the Mantra are said to descend from them.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 239 / VOL. II R / SAKAI OF PERAK 247 / SAKAI OF PERAK 263; lines 14639-14749 confidence: medium

A Raja's son falls from heaven, stays with the Batin, marries his eldest daughter, and persuades many Sakai to give up swine's flesh.

A Raja's son falls from heaven, stays with the Batin, marries the Batin's eldest daughter, and later receives the Batin's house at Pagar Ruyong.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 63 / SAKAI OF PERAK 65 / VOL. II F / MARRIAGE CUSTOMS AND BELIEFS; lines 3968-4167 confidence: medium

The bridegroom, dressed like the bride in Malay apparel, is conducted seven times around the mound, while the bride is conducted once; they are then placed side by side and given rice from a plate and water from a dish.

The bridegroom circles the mound seven times and the bride once; a Batin later identifies the mound as a religious emblem or the tribe's priest.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 63 / SAKAI OF PERAK 65 / VOL. II F / MARRIAGE CUSTOMS AND BELIEFS; lines 3968-4167 confidence: medium

The bridegroom, dressed like the bride in Malay apparel, is conducted seven times around the mound, while the bride is conducted once; they are then placed side by side and given rice from a plate and water from a dish.

The bride and bridegroom are placed side by side and given rice and water together, then made to eat and drink from the same dish at the feast.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF SELANGOR / SAKAI OF SELANGOR. / VOL. II U / CHAP. VI SAVAGE MALA VS OF NEGRI SEMBILAN 291; lines 15825-15885 confidence: medium

The Batin stirred the giant bamboo three times with his foot despite mysterious protestations; on the third occasion Princess Lindong Awan emerged and was married at once to Raja Ma'atham of Johor.

The marriage of Lindong Awan and Raja Ma'atham is performed by a Kathi and four witnesses who descend from heaven for that purpose.
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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 Gunong Lulumut group is revered, connected with the dawn of human life, and regarded as animated; Lulumut is the husband, Chemundang the old wife, and Bechuak the young wife.

The mountain group is regarded as animate and described as a husband with an old wife and young wife whose quarrel results in their fixed separation.
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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 4228-4243 confidence: medium

Robed priests enter carrying a golden tray of wedding rings; the marriage ceremony is completed, and the lovers are united in God's name.

After deliverance and restored order, priests perform the wedding ceremony and the people celebrate with feasting, music, and dancing.
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Fairy Tales of the Slav Peasants and Herdsmen THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD / THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON; lines 2120-2138 confidence: medium

Annette rejoices at Jean’s safe return; her father had wished not to see him again and had sent him to seek the Sun hoping he would be burned by its heat.

After Jean survives the father’s deadly errand and returns enriched, the father can find no fault and the wedding is celebrated.
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Fairy Tales of the Slav Peasants and Herdsmen THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / KOVLAD / THE SOVEREIGN OF THE MINERAL KINGDOM; lines 1306-1369 confidence: medium

Grotesque dwarfs with lighted torches welcome their King Kovlad and light the road; the girl first learns she has married Kovlad.

The bride marries Kovlad, who is welcomed as king and identified as the God of Metals living underground in a golden palace.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE.; lines 6997-7113 confidence: high

Ivan flies from the underground kingdom on a self-flying carpet to a garden pond; Yelena the Wise and her maid arrive, remove their wings near a bush, undress, and bathe.

Ivan steals the wings of Yelena and her maid while they bathe, refuses to return Yelena's wings, locks them away, and takes Yelena as his intended wife.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1683-1793 confidence: medium

At the palace feast, Yelena sees Ivan, rises, kisses him, and declares him her dear bridegroom rather than Vassili.

Yelena names Ivan as her real bridegroom, rejects Vassili at the feast, and Ivan marries Yelena after the brothers are exposed.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11482-11611 confidence: low

The king receives the princess and asks her to become his spouse; she says she must first have her golden castle, so Jalmir agrees to go for it, and the white steed tells him to request the same provisions again.

The king asks the princess to become his spouse, but she first demands the return of her golden castle, causing Jalmir to undertake another task.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH.; lines 2904-3023 confidence: medium

The maiden wakes, pursues Ivan, strikes him in the breast with her sword, then pities him, heals his wound with healing water, asks him to take her as wife, and tells him to wait three years.

After wounding and healing Ivan, the maiden asks whether he will take her as wife, and he agrees to a three-year waiting period.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 14120-14211 confidence: medium

Miklos asks for the Green Daughter. The Green King says there are three tests, first a race to bring a wedding dress from Pluto's, with death at the stake if Miklos's runner loses.

The Green King requires three tests before giving his daughter; the first concerns a wedding dress, and the next is an ordeal in an iron furnace.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 14572-14673 confidence: medium

At daylight the Lead Friend is sick, cannot move his hands or feet, groans on his lead couch, and dies when the sun rises.

After the Lead Friend dies, Kiss Miklos and the Green Daughter are joined by a priest and feast before departing together.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS.; lines 7645-7690 confidence: medium

The princess gives a riddle about a home-made casket and a lost golden key that has found itself, promising to marry whoever guesses it.

The princess gives a riddle that the suitors fail to solve and then explains that the casket is herself and the golden key is her faithful husband.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER VI. / LEGENDS. / FOOTNOTES: / INDEX.; lines 16305-16478 confidence: low

The index lists 'Swan Maidens,' 'Water King and Vasilissa the Wise,' 'Wife-Gaining Leap,' and 'Zhar-Ptitsa or Glow Bird.'

The index lists 'Wife-Gaining Leap, stories of a.'
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9294-9455 confidence: medium

The old woman orders the old man to take Marfa along the road, turn into the forest, go to the big pine on the hill, and hand her over to Morozko, glossed as Frost.

Marfa is sent to Morozko/Frost as to a bridegroom and is left under a forest pine to await him.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5436-5581 confidence: high

The Water King welcomes the Prince and orders him to build a great crystal bridge in one night, threatening beheading if he fails.

The Water King, Vasilissa's father, assigns tasks to the Prince under threat of death before and after the marriage choice.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5436-5581 confidence: high

The Water King tells the Prince to choose a bride from among his twelve daughters, who are exactly alike, and threatens death if he fails to identify the same one three times.

The Water King makes the Prince choose a bride from among twelve identical daughters three times, and Vasilissa provides secret identifying signs.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10842-10944 confidence: medium

Nikita warns that Helena will press her hand on the bridegroom’s breast for three nights; the king leaves the room and Nikita takes his place, throws Helena down, and by the third night she stops trying to squeeze her husband to death.

Helena tests the king for three nights by pressing on his breast so hard that he cannot endure it; Nikita substitutes and defeats her attempt.
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Sixty Folk-Tales from Exclusively Slavonic Sources LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON. / LIX.--THE WHITE SNAKE. / LX.--THE VILA.; lines 9770-9822 confidence: medium

The young man does not wake her, but fixes a large branch in the ground to shade her from the sun.

A human young man marries a Vila after performing a kindness for her; the marriage brings prosperity and a daughter.
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The Epic Songs of Russia CHURILO PLENKOVICH. / DITTK STEPANOVICH. / VASILY THE DRUNKARD AND TZAR BATYQ. / S'WTJET MIKAILO IVANOVICH THE ROVER.; lines 11464-11496 confidence: medium

Some versions make Mdrya the White Swan the Dragon of the under-world, transforming in the coffin to kill Mikailo; Mikailo cuts his bride apart, removes snakes and reptiles, sprinkles her with living water, marries her, and lives happily afterward.

The summarized variant has Mikailo cut his bride into pieces, remove concealed reptiles, sprinkle her with living water, and marry her.
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The Epic Songs of Russia CHURILO PLENKOVICH. / DITTK STEPANOVICH. / VASILY THE DRUNKARD AND TZAR BATYQ. / S'WTJET MIKAILO IVANOVICH THE ROVER.; lines 11464-11496 confidence: medium

Mikailo's candles are interpreted as lightning; his wife as summer cloudiness able to unite with thunder and lightning, but sterile in winter and concealing the Thunder-power; the passage also says his mythical foundation appears the same as Ilya of Murom's and partly Dunai's.

The commentary says Mikailo's wife denotes summer cloudiness capable of beneficent union with thunder and lightning, while in winter it remains sterile and entombs the Thunder-power.
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The Epic Songs of Russia CHURILO PLENKOVICH. / DITTK STEPANOVICH. / VASILY THE DRUNKARD AND TZAR BATYQ. / S'WTJET MIKAILO IVANOVICH THE ROVER.; lines 11464-11496 confidence: medium

Mikailo's rods and pincers are said to mark him as the heavenly smith, forger of lightning; a corresponding German tale is noted with double burial as a condition of marriage and a serpent visiting the grave.

The passage notes a corresponding German tale involving double burial in case of death as a condition of marriage and a serpent's visit to the grave.
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The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7192-7359 confidence: medium

The swan flies over the blue sea to shore and becomes a beautiful maiden. She identifies herself as Marya, Princess of Podolia, unbaptized, and asks to receive Christian faith in Kief before crowns and kisses.

Marya refuses immediate kissing, says she must receive the Christian faith, and then she and Mikailo marry in God’s church.
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The Epic Songs of Russia THE PAIR SUN PRINCE VLADIMIR. / QUIET DUNAI IVANOVICH. / STAVR GODINOVICH. / DOBRYNYA THE DRAGON-SLAYER.; lines 11282-11352 confidence: medium

“The marriage round the bush is undoubtedly the ancient heathen rite” criticized by early Russian writers.

The passage identifies a marriage round the bush as an ancient heathen rite.
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The Epic Songs of Russia VOLGA VSESLAVICH. / VOLGA AND MIKULA / ILYA OP MUROM. / THE PAIR SUN PRINCE VLADIMIR.; lines 11156-11203 confidence: medium

The passage states that heroic marriages in these songs and in epics of other nations are regarded as variants of one theme: union of a bright beneficent male principle with an obscure noxious female principle from the realm of darkness.

The passage explicitly describes heroic marriages as variants of a theme involving union of a bright beneficent male principle with an obscure noxious female principle from darkness.
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oceanic

Oceanic Mythology IO OCEANIC MYTHOLOGY / PLATE III / MYTHS OF ORIGINS AND THE DELUGE 11 / MYTHS OF ORIGINS AND THE DELUGE 13; lines 1536-1622 confidence: high

Vatea of The Thin Land espouses Papa, daughter of Tima-te-kore, and becomes parent of Tangaroa, Rongo, Tonga-iti, Tangiia, and Tane; the author identifies the Vatea-Papa union as the account’s main point of contact with preceding beliefs.

Vatea, associated by the author with light or bright sky, unites with Papa, Foundation or Earth, and they beget major deities; the author compares this with other sky-earth parental beliefs.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7612-7704 confidence: medium

After completing this task, the son of the sky-deity takes six female deities as wives, three from the sky-world and three from earth or underworld, and becomes ancestor of all mankind.

After preparing the world, the son of the sky-deity takes six female deities as wives, three from the sky-world and three from the earth or underworld.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7706-7834 confidence: high

Lumimu-ut gives her son a staff equal to her stature and tells him to seek a woman shorter than it; mother and son travel separately, meet without recognizing one another, the staff has grown taller than she is, he marries her, and their children become gods.

Lumimu-ut and her son circle the world, fail to recognize one another, use a staff test, marry, and produce children who become gods.
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Oceanic Mythology MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159; lines 7914-7992 confidence: high

A sword-handle from the sun takes root as a tree; a vine from the moon clings to it; the tree and vine produce a boy and girl who marry and become Kayan ancestors.

The tree and vine mate and produce a boy and girl who marry and become Kayan ancestors.
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Oceanic Mythology MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159 / MYTHS OF ORIGINS AND THE DELUGE 161; lines 7995-8078 confidence: medium

Mula Dyadi orders the maiden to marry the youth she had refused, wraps him with a blowgun in a mat, and throws him down to earth.

Mula Dyadi declares that the divine maiden must marry the refused youth; after the youth reaches her village, they marry and become ancestors of mankind.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 10761-10876 confidence: medium

Ini-init and Aponibolinayen exchange names and identities; their quids both look like pinoglan agate beads without holes; Ini-init says they are relatives and should marry; they marry, and the sun and big star resume their respective business.

After the betel-nut signs and name exchange, Ini-init says they are relatives and that it is good for them to be married; they then marry.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4277-4349 confidence: medium

Ina asks fish to carry her across the sea to Tinirau; smaller fish fail, a shark carries her, and after she breaks a coconut on its head, it dives and abandons her in the waves.

Ina reaches the island-home of Tinirau, king of fishes, summons him by drum, and is taken as his wife.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 11 / MYTHS OF ORIGINS AND THE DELUGE 13 / MYTHS OF ORIGINS AND THE DELUGE 15 / MYTHS OF ORIGINS AND THE DELUGE 17; lines 1712-1838 confidence: medium

Tangaloa sees a floating stone in the sea, brings it to the skies, shapes it into human form, gives it life, takes it as wife, and she bears a bird that he sends down with a rock home.

Tangaloa shapes a floating stone into human form, inspires it with life, and takes it as wife.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 159 / MYTHS OF ORIGINS AND THE DELUGE 161 / MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165; lines 8164-8242 confidence: high

For islands from Timor to the Kei Islands, the passage reports belief in a male deity living in the sky and associated with the sun, and a female deity dwelling in or identified with the earth. They are husband and wife, mate annually at the monsoon, and the sky was once closer to the earth.

A male sky deity associated with the sun and a female earth deity are husband and wife and are believed to mate annually at monsoon time.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169 / PLATE XVII / MYTHS OF ORIGINS AND THE DELUGE 171; lines 8512-8602 confidence: high

Wigan searches for other people for three days and concludes that only he and Bugan remain, so the world must be repopulated through them.

Wigan concludes repopulation must come through himself and Bugan; Maknongan blesses and sanctions their marriage and says the world must be repeopled through them.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 19 / MYTHS OF ORIGINS AND THE DELUGE 21 / MYTHS OF ORIGINS AND THE DELUGE 23 / MYTHS OF ORIGINS AND THE DELUGE 25; lines 2099-2230 confidence: medium

Tane takes Hine-ahu-one as wife; she bears Tiki-tohua, the bird egg source of birds, then Tiki-kapakapa, and then a human child.

Several accounts connect human origins with marriage or sexual union involving divine, primordial, or first female figures: Tane and Hine-ahu-one, Tii and the earth woman, Kii and his mother, and La'i-la'i with the King who Opens the Heavens.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 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 9 / IO OCEANIC MYTHOLOGY / PLATE III / MYTHS OF ORIGINS AND THE DELUGE 11; lines 1406-1533 confidence: medium

Tanaoa/Darkness and Mutuhei/Silence rule in the primeval Po; Atea/Light separates from Tanaoa and drives him away; Ono/Sound destroys Mutuhei; Atanua/Dawn arises, becomes Atea’s wife, and Atea begets deities and creates heavens and earth.

Atea takes Atanua/Dawn as wife and begets a host of deities.
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Oceanic Mythology NOTES / PART I / NOTES 315 / NOTES 319; lines 14769-14915 confidence: high

The note refers to other examples of a sky-deity coming down to marry a mortal man.

The passage directly refers to a sky-deity coming down to marry a mortal man.
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Oceanic Mythology PART I / POLYNESIA / OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5; lines 1052-1138 confidence: medium

The solid earth and overarching sky take shape and are personified as Heaven Father and Earth Mother; later natural phenomena and gods are offspring of Heaven by Earth or another female principle.

The solid earth and overarching sky are personified as Earth Mother and Heaven Father, and later beings are offspring of Heaven by Earth or another female principle.
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Oceanic Mythology PLATE IV / MYTHS OF ORIGINS AND THE DELUGE 19 / MYTHS OF ORIGINS AND THE DELUGE 21 / MYTHS OF ORIGINS AND THE DELUGE 23; lines 2015-2096 confidence: medium

The author moves from world-origin myths to human-origin myths and lists four types: direct divine creation, a created first woman marrying her creator, direct divine offspring, and humans developing from worms shaped into human form.

The passage identifies a type in which a first woman is created by a deity and then taken as his wife, making humanity descended from a divine creator.
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Oceanic Mythology PLATE VII / THE MAUI CYCLE 51 / THE MAUI CYCLE 53 / THE MAUI CYCLE 55; lines 3504-3614 confidence: low

The passage introduces Maori tales of Tawhaki and Rata, and describes Whaitari or Whatitiri, 'Thunder,' as a cannibalistic female divinity living in the sky.

Whaitari, a female sky divinity, descends to earth and marries Kai-tangata after a misunderstanding about his name.
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Oceanic Mythology PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63; lines 3875-3953 confidence: medium

The commentary notes a sky-maiden who comes down to earth, becomes the wife of a mortal, and later returns to the upper world; it says this lacks certain characteristic swan-maiden elements but contains suggestions of that episode.

The commentary explicitly describes a sky-maiden who comes down to earth, becomes the wife of a mortal, and later returns to the upper world, while noting resemblance to the swan-maiden episode.
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Oceanic Mythology PLATE XI / MISCELLANEOUS TALES 89 / PLATE XII / MYTHS OF ORIGINS AND THE DELUGE 107; lines 5741-5819 confidence: medium

Takaro is dissatisfied that all are men, orders fire and food, throws fruit at one man to make a woman, and later tells the last man whom she calls husband to take her as wife.

A male figure becomes a woman after Takaro throws fruit at him; she identifies one man as husband, and Takaro orders the marriage.
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Oceanic Mythology POLYNESIA / OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5 / MYTHS OF ORIGINS AND THE DELUGE; lines 1141-1252 confidence: medium

“In Whai-tua two existences without shape were formed: Maku (‘Moisture’), a male; and Mahora-nui-a-rangi”

Maku and Mahora are paired as male and female shapeless existences, and Rangi the heavens takes Papa the earth as wife and begets gods.
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Oceanic Mythology TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209; lines 10323-10435 confidence: medium

The youngest brother enters the wounded chief’s house as a healer, kills him, removes the spear, returns toward the descent place, meets seven maidens, and all are pulled up; each brother takes a maiden as wife.

Seven maidens from the underworld accompany the youngest brother upward, and each brother takes one as wife.
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siberian

Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 4051-4128 confidence: medium

Behind the tent at a sacrificial spot, a family-sledge for tent-poles is placed; the bride’s and groom’s travelling-sledges stand nearby with fire-drills and charm-strings on them.

The marriage rite includes a sacrificial reindeer, offerings to dawn and zenith, blood anointing of the couple, and marking with the groom’s family sign.
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Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 4130-4214 confidence: medium

Second marriage rite at the bride's parents' house: bride drives different reindeer; couple and relatives bring reindeer, meat-puddings, and presents; bride and groom are anointed and face-marked; bride sacrifices to the hearth; after a feast they return to the groom's home for repeated anointment and marking.

The second marriage rite includes a named journey, presentation of gifts, ritual anointment, family marks painted on faces, sacrifice to the bride's home hearth, feasting, and return to the groom's home.
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Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 5387-5486 confidence: medium

In Batchelor's adult betrothal description, the bridegroom's father gives a small sword to the bride's father as a pledge; the bride's father worships the fire and asks the goddess of fire to witness the marriage agreement and protect the couple.

The betrothal rite asks the goddess of fire to hear, witness, protect the couple from sickness, and watch over them into old age.
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Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 5387-5486 confidence: medium

Some myths mention that after a girl was married to a man, she married him again 'for good'; the passage treats the first as betrothal with sexual intercourse and the second as real marriage.

Some myths are said to mention a girl marrying a man and later marrying him again 'for good', interpreted in the passage as betrothal followed by real marriage.
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Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 5792-5886 confidence: medium

The bride brings cattle, meat, and other food called gifts of the bride; in her retinue men ride first, and the richly dressed bride rides a richly caparisoned horse led by one of her train, with a skilled horseman usually present.

The passage presents a sequenced marriage ritual involving arrival, entry into the yurta, fire offering, bows to in-laws, feast, and the couple's sleeping-place.
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Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 6190-6278 confidence: low

At the bridegroom’s house a birch is planted before the yurta as a symbol of hoped-for growth of the new family; fur coats and ongons are hung on it; turushi riders are sent ahead, one carrying an iron-barbed arrow with a white cloth called kudyk.

The wedding includes shamans, named spirits, a planted birch, veiling and dressing the bride as a married woman, the handkerchief joining of the couple, blessing, grease placed in fire, and grain thrown on heads.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX. / SHAMANISM AND SEX 245 / SHAMANISM AND SEX 247 / SHAMANISM AND SEX 249; lines 12514-12614 confidence: medium

Public opinion is against transformed shamans, but they are not openly opposed; each is said to have a special spirit protector acting as supernatural husband and family head, and an untransformed shaman may have a supernatural wife.

A spirit protector is said to act as supernatural husband and family head for the transformed person, and an untransformed shaman may have a supernatural wife.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 12865-12958 confidence: medium

Chukchee benevolent supernatural beings are called vairgît; sacrificed-to Beings live in twenty-two compass directions, with a chief zenith middle-crown; Dawn and Twilight are wife-companions, and Darkness receives special sacrifices.

Dawn and Twilight are described as wife-companions married to one wife in tales, the Sun descends nightly to his wife, and Keretkun is paired with his wife.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13151-13243 confidence: medium

Supervisor dwells in clouds, sky, or heaven-village; his wife has multiple names, and his son Cloud-Man is patron of young couples, associated with drum courtship and post-marriage reindeer sacrifice.

Cloud-Man is patron of young couples; drum-beating is used to gain a beloved, and reindeer sacrifice is made to Cloud-Man after marriage.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13245-13334 confidence: medium

The sky is a land inhabited by stellar people; the sun, moon, and stars are animated beings; offerings are made to the sun; Sun-Man has wife, children, and country; his children marry Big-Raven's children; Moon-Man or woman and Star-Man are mentioned.

The sky is treated as an inhabited land; Sun-Man has a wife and children; and marriages are contracted between Sun-Man's children and Big-Raven's children.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6821-6896 confidence: high

Raven tells the boy to pass three settlements of Reindeer people, go to the Sun's golden-shining house, request the Sun's ill daughter as wife, and imitate Raven's three breaths to heal her.

The young man heals the Sun's dying daughter after asking for her in marriage instead of a rich reward, and the Sun consents.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 3261-3443 confidence: high

The dead father tells the youngest son to seek the girl of the Upper People, calls iron-footed reindeer from the east, and the young man attempts to climb a vertical mountain, but the reindeer are spent and their hoofs wear out.

The young man is told to sue for the girl of the Upper People, climbs a vertical mountain upward, marries her, and is later said by his brothers to have married among real gods if the claim is true.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 3445-3625 confidence: medium

Two pretty Polar-Bear women land on shore; a man sees them, marries one, takes her home, anoints her, hunts wild reindeer, and the woman bears two boys.

A human man marries a Polar-Bear woman after she lands on shore, and she bears two sons.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5702-5792 confidence: medium

After landing, the father takes his daughter to the seashore, tells the sea he gives what he promised, pierces her with a spear, and leaves the lifeless body on the blood-covered beach.

The sacrificed daughter lies lifeless, is awakened by a Sea-Being, is taken to his house, and marries him.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5794-5872 confidence: medium

The woman says his long sacrifices have made her rich, notes the absence of men and a house master, offers marriage, and is then described as his wife, owner of a large herd, a skilled seamstress, and orderly housekeeper.

The upper-country woman says the man’s sacrifices have enriched her and offers him marriage and mastery of the house.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 6316-6405 confidence: low

A Sun-Chief praises the young man, wants him as son-in-law, the young man makes the girl his wife, and departs with the spear of his father-in-law.

A figure called the Sun-Chief praises the young man, proposes him as son-in-law, and the young man marries the girl.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1681-1819 confidence: medium

Yini'a-na'wgut wakes to Fish-Man combing his hair with winter-fish nearby; Fish-Man marries her, they catch plenty of fish, and they return to Big-Raven's house where the household thought she had become a kamak.

Yini'a-na'wgut and Kilu' each marry Fish-Man, and the couples are associated with catching plenty of fish and successful fishing.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 827-986 confidence: high

In 'Kilur and the Bumblebees,' Eme'mqut lives with his people, marries Kilur, and is childless; he follows a river upstream, finds resplendent people fishing with drag-nets, learns they are Bumblebee people, marries a Bumblebee-Woman, and she bears many children.

Eme'mqut marries a Bumblebee-Woman among Bumblebee people; after Kilur kills the wife, eggs become bumblebees and fishermen turn into bumblebees.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 4395-4490 confidence: medium

In the Christmas story, girls go to 'wed the snow,' sit at a water-hole on a bearskin, and trace a magic circle in the snow; one bearskin paw extends beyond the circle.

Girls perform a rite called 'wed the snow,' and the note identifies it as old Russian divination used to foretell future marriage.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia / INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1; lines 761-849 confidence: medium

A patient says the youngest sister is a shaman; a woman asks the man to take her as wife; the bridal night is in a silver tent while three female storks keep watch and sing incantations.

The marriage is framed by a silver bridal tent, all-night stork guardianship, incantations, and a later blessing of safety, wealth, health, and children.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia V. MARKOVA TALES. / W. B. / VI. ANADYR TALES. / W. B.; lines 6071-6159 confidence: low

Kundirik reports that the old woman died, promises to find help, commands the girls to detach from the flooring, and they are free.

After Kundirik releases the daughters from the floor, he is given the youngest daughter in marriage.
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gnostic

Fragments of a Faith Forgotten BARDESANES. / BARDESANES. 393 / BARDESANES. 395 / BARDESANES. 397; lines 20602-20683 confidence: high

The third fragment is described as an address to the Divine Mother, the Holy Spirit, concerning consummation, when spiritual souls move from the Ogdoad to the Pleroma and unite with divine spouses at the Great Wedding Feast in the Space of the Light-maiden, Wisdom above.

The spiritual souls are made one with divine spouses at the Great Wedding Feast.
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Fragments of a Faith Forgotten FOREWORD. 417 / FROM THE ACTS OF THOMAS. 419 / FROM THE ACTS OF THOMAS. / FROM THE ACTS OF THOMAS. 421; lines 21631-21713 confidence: high

Cosmic Sophia is received back into the Light-world and united with her heavenly spouse; this is linked to the Great Consummation and mystical union with Higher Selves.

The passage describes cosmic Sophia united with her heavenly spouse and links this with the soul becoming one with the Self within.
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Fragments of a Faith Forgotten FOREWORD. / FOREWORD. 417 / FROM THE ACTS OF THOMAS. 419 / FROM THE ACTS OF THOMAS.; lines 21546-21628 confidence: high

Her bridal chamber streams with light and fragrant balsam, herbs, myrrh, plants, myrtle wreaths, and flowers; her bridal couch is decked with reeds.

The hymn contains bridal chamber imagery, a Bridegroom, bridal attendants, and the closing comment explicitly says it looks back to the sacred marriage of Sophia with Christ.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 3427-3580 confidence: high

"Marriage, 273 ; sacred, 420."

The index explicitly gives marriage with a sacred subentry.
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Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. 419 / FROM THE ACTS OF THOMAS. / FROM THE ACTS OF THOMAS. 421 / FROM THE ACTS OF THOMAS. 423; lines 21716-21802 confidence: medium

The commentary identifies the one more ancient than the five limbs as the Man, spouse of Sophia or Holy Spirit, the Christos, and connects the five limbs with a presumed Pentad of aeons whose names are said to resemble those in the Simonian system.

The commentary calls the Man, or Christos, the spouse of Sophia or Holy Spirit.
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Fragments of a Faith Forgotten HERACLEON. / BARDESANES. / BARDESANES. 393 / BARDESANES. 395; lines 20512-20599 confidence: medium

Three hymn scraps are quoted: one invokes a fountain of joy, a gate opened to the Mother, divine beings who measured and founded it, and Father and Mother who sowed and made it fruitful; the others mention a daughter/sister and a young maiden or daughter at a banquet.

The hymn says Father and Mother in their union have sown and made the place fruitful.
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Fragments of a Faith Forgotten INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 4767-4910 confidence: medium

"Wedding, feast, great"; "garment"; "When two shall be one".

The index lists a great wedding feast, a wedding garment, and the phrase 'When two shall be one.'
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Fragments of a Faith Forgotten INDEX. / XXXIV. FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / XXXV.; lines 1979-2123 confidence: low

“Bridal chamber, 419, 421.”

The index includes the term “Bridal chamber” with page references.
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Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11669-11772 confidence: medium

The Great Announcement says that universal Aeons have two beginningless and endless growths from one Root, Power Silence: a male Great Power or Universal Mind from above and a female Great Thought or Conception from below.

The male Great Power and female Great Thought match each other, unite, and manifest the Middle Space or Air.
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Fragments of a Faith Forgotten PTOLEMY. 385 / PTOLEMY. 387 / FRAGMENTS OF A FAITH FORGOTTEN. / PTOLEMY. 389; lines 20283-20355 confidence: medium

Life is the syzygy or consort of the Logos; the Aeons came into being through Him, while Life was in Him, united to Him, and bearing fruit through Him.

Life is called the syzygy or consort of the Logos, is united to Him, and bears fruit through Him.
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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

Christ descends through the seven spheres, likens himself to the rulers, drains them of power as Light flows back to him, clothes Sophia with the Light-vesture, and their rejoicing is called the mystical marriage of bridegroom and bride.

Christ clothes Sophia with the Light-vesture and rejoices with her; the passage identifies this as the mystical marriage of bridegroom and bride.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 369 / THE NUMBER-SYMBOLISM OF MARCUS. 371 / THE NUMBER-SYMBOLISM OF MARCUS. 373 / THE NUMBER-SYMBOLISM OF MARCUS. 375; lines 19707-19786 confidence: medium

The ogdoad contains the decad because 1 + 2 + 3 + 4 = 10; by congress with 8 and with 8 and itself the decad makes 80 and 800, so the world-mother is separated into 8, 80, and 800, totaling 888.

The decad is described as acting by congress with 8, and Jesus is called the enforming power or consort of the world-mother in the numerical production of 888.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 339 / THE SOPHIA-MYTHUS. 341 / THE SOPHIA-MYTHUS. 343 / THE SOPHIA-MYTHUS. 345; lines 18514-18592 confidence: medium

The Common Fruit of the Pleroma is named Jesus and called the great High Priest; Wisdom-without-the-Pleroma seeks the Christ who enformed her and the Holy Spirit and is terrified that she may perish after the enformer withdraws.

Wisdom-without seeks the Christ who enformed her and the Holy Spirit after their departure; the Common Fruit is sent to be her consort and corrector.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 345 / THE SOPHIA-MYTHUS. 347 / THE SOPHIA-MYTHUS. 349 / THE SOPHIA-MYTHUS 351; lines 18760-18835 confidence: medium

Wisdom-without is identified with Jerusalem Above; her bridegroom is the Common Fruit of the Pleroma; together they emanate Words or heavenly angels, citizens of Jerusalem Above.

The Common Fruit of the Pleroma, called the Word, is described as the bridegroom of Wisdom-without/Jerusalem Above.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557; lines 27468-27549 confidence: medium

He cries, "My children, with whom I travail until the Christ is formed in you," and speaks of a "holy virgin" and "only husband Christ."

The speech says He would set beside a holy virgin an only husband, Christ.
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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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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1438-1507 confidence: medium

The Supreme God is “all Love”; Nous comes first, then Logos, then Anthropos, with named spouses or syzygy partners.

Divine powers are described as requiring female assistance, having spouses, or forming syzygies or pairs that generate further divine groups.
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persian

Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 1153-1260 confidence: medium

The princess takes the bow and asks if, should her aim at the male bird succeed, the man she chooses will be her husband. The Kbul nurse appears, examines and recognizes Jemshd, says the princess’s horoscope is being fulfilled, says God has brought Jemshd to be her spouse, and foretells a son who will conquer the world.

The nurse says the signs seen in the princess’s horoscope are being fulfilled and that God has brought Jemshd to be her spouse; the union is linked to a future son who will conquer the world.
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Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 1262-1382 confidence: medium

The princess says her nurse often foretold that she would be united to Jemshd and bear him a son, and she says she has rejected other kings because she is destined for Jemshd.

The nurse had foretold that the princess would unite with Jemshd and bear him a son; later she explains the marriage and impending motherhood through destiny and planetary influence.
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Persian Literature, Volume 1 MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM / RDBEH; lines 2689-2810 confidence: high

Zl speaks of prudence, his father Sm's counsel, and possible anger from Sm and Minchihr; he calls High Heaven to witness that he is affianced to Rdbeh. Rdbeh reciprocates, and Zl descends to his tent.

Zl calls High Heaven to witness his vow, declares himself affianced to Rdbeh, and later argues that marriage is a contract sealed by Heaven.
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Persian Literature, Volume 1 MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM / RDBEH; lines 2929-3036 confidence: medium

Zal is honored at Minuchihr's court; Sam's letter is read; Minuchihr consents to peace proposals and the nuptials; astrologers predict that Zal and Rudabeh's child will be a hero of matchless strength and valor.

The marriage of Zal and Rudabeh gains approval from Sam and Minuchihr, and astrologers predict that their offspring will be a hero of matchless strength and valor.
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Persian Literature, Volume 1 THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB; lines 5165-5296 confidence: medium

Night scene: Tahmneh comes while Rustem sleeps; a damsel holds an amber taper; Tahmneh is described as exceptionally beautiful, fragrant, and graceful.

Tahmneh comes to Rustem by night, declares love, asks him to seek her hand, and the marriage is ritually and royally sanctioned.
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Persian Literature, Volume 1 THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB; lines 5165-5296 confidence: medium

A Mobid requests royal sanction; the king approves, gives Tahmneh to Rustem, the people celebrate, a wedding blessing invokes the young moon, and the marriage-bower receives the pair.

A Mobid requests sanction, the king approves and gives his daughter, and the people sing wedding blessings for the union.
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The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 8113-8281 confidence: medium

Faridun calls Jandal, a noble devoted counselor, and orders him to go around the world to select three noble royal full sisters, unnamed by their father and alike in height and looks, for his sons.

Faridun sends Jandal around the world to find three noble royal sisters for his sons; Jandal departs Iran, searches, and reaches Sarv of Yaman.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 12447-12612 confidence: medium

The slave-boy says the man is the son of Sam, monarch of Nimruz, called Dastan by other kings, and without peer among cavaliers.

The passage centers on attendants conveying descriptions, messages, and gifts between Zal and Rudaba, with both sides framed as royal or high-ranking and the match described as fitting.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 12769-12943 confidence: medium

Zal says the Shah will not consent and Sam will storm, but swears by God never to break his troth; Rudaba swears by God that none but Zal shall be her lord.

Zal swears by God never to break his troth and prays opposition will be removed so Rudaba may become his wife; Rudaba swears by God that none but Zal shall be her lord.
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The Shahnama of Firdausi, Vol. II SECT. / PART II. THE DOINGS OF KAI KAIJS IN THE LAND OF BAR- / SECT. PACK / SECT. PAGE; lines 300-386 confidence: low

Piran gives his daughter to Siyawush, speaks about Farangis, speaks with Afrasiyab, and the wedding of Farangis and Siyawush is listed.

The headings state that Piran gave his daughter to Siyawush, that Piran spoke about Farangis, and that Farangis and Siyawush had a wedding.
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The Shahnama of Firdausi, Vol. II U2 THE SHAH NAM A OF FIRDAUS1 / PAET III / SUHRAB / ARGUMENT; lines 6508-6677 confidence: medium

Tahmina praises Rustam's fame, says God ordained his stay, offers herself, hopes for his child, and promises to restore Rakhsh and place Samangan beneath his feet.

Tahmina and Rustam are joined with rites after Tahmina expresses hope for a child; Suhrab is then born and grows with extraordinary speed and martial ability.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 13897-14076 confidence: medium

Piran's advice speaks of rule in Iran and Turan and the two kingdoms resting from strife; Afrasiyab accepts the advice, and Piran reports the result to Siyawush.

Piran's advice links the enterprise to rule in Iran and Turan and the repose of the two kingdoms from strife; the marriage of the king's daughter to Siyawush is then formally arranged.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 13897-14076 confidence: medium

Afrasiyab and Piran arrange the bride-giving as custom and Faith require; pact, plight, and witnessed contract are completed, and Piran sends Gulshahr to bring Farangis to Siyawush.

The bride is given as custom and Faith require, and the pact, plight, and contract are completed with witnesses.
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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.

Siyawush marries Farangis, daughter of Afrasiyab, after going over to Afrasiyab; he had earlier married Jarira, Piran's daughter.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIV / THE PALACE OF SARVIK / CANTO XV / THE MARRIAGE OF THE SISTERS; lines 3332-3418 confidence: medium

The son of Olev marries the second sister; all three sisters released by Kalevide from Sarvik’s regions are happily married, and many great tribes derive their origin from them.

All three sisters released from Sarvik’s regions marry, and many great tribes are said to derive their origin from them.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country END OF THE KALEVIPOEG. / PART II / SECTION I / THE MILKY WAY.; lines 4171-4287 confidence: medium

The Northern Light comes from midnight in a diamond coach drawn by a thousand white horses with wealth and jewels; Lindu accepts him because he travels freely and appears in changing splendor.

Lindu accepts the Northern Light as bridegroom and their love continues, but Uko's placement of Lindu in heaven prevents the wedding and prevents the bridegroom from carrying her away.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PART II / SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE.; lines 4978-5078 confidence: medium

The prince assembles his councillors, tells them of the wonderful things he saw in the Old Boy’s dwelling, and says the clever maiden saved his life.

The maiden saves the prince’s life, is endorsed by councillors as consort and queen, arrives in regal state, and marries the new ruler.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION II / THE WOOD OF TONTLA. / THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY.; lines 7426-7515 confidence: medium

The prince places a gold ring on the maiden's finger and declares betrothal; the king cuts the ring in two, gives one half to each, and says the halves will grow together if God created them for one another.

A gold ring is used for betrothal, then divided by the king; each partner keeps a half until the proper time, when the halves are said to reunite if God made them for one another.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION II / THE WOOD OF TONTLA. / THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY.; lines 7542-7628 confidence: medium

The queen-dowager angrily says the former herd-boy has chosen a peasant girl unfit for a king's consort; the king answers that he will demonstrate the maiden's suitability and goodness.

The king uses the sorcerer's revelation to show the bride's suitability, then celebrates the union and the subjects rejoice in the queen's form and character.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13900-13990 confidence: medium

The maiden asks whether he would like to stay where the whole week is a holiday, proposes immediate marriage, and promises endless wealth and whatever his heart desires.

The maiden links marriage, a keepsake ring, a lasting bond of love, and three drops of blood from the youth's left little finger.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GIFTED BROTHERS. / THE IDIOT'S LUCK. / THE MAGICIAN'S HEIRS. / THE MAN IN THE MOON.; lines 9728-9825 confidence: medium

The Moon, ordered by the Creator to replace the setting sun and enlighten the world, forgets his duty and descends to Videvik at the stream.

The Moon woos Videvik, the Creator permits their wedding, and the Moon receives Videvik as wife.
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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: medium

In ancient days the race of Taara dwelt in the land and took wives from the daughters of men.

The passage says the race of Taara took wives from the daughters of men.
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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

Salme’s beauty draws many suitors, including mortal lovers, the Moon, the Sun, and the eldest son of the Pole Star.

Salme is courted by the Moon, the Sun, and the Youth of the Stars; she rejects the first two and accepts the Star.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HERO OF ESTHONIA / THE KALEVIPOEG / CANTO I / THE MARRIAGES OF SALME AND LINDA; lines 1240-1363 confidence: medium

Salme orders the Star ushered into the hall and a feast prepared; the widow invites him to eat and drink, but he refuses until Salme appears and says stars do not sleep.

Salme accepts the Star, is adorned, and celebrates nuptials with him before departing with the Youth of the Stars.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS. / THE FAITHLESS FISHERMAN.; lines 11147-11261 confidence: high

The coachman hides in the stable and on the sledge, sees bright radiance and a sledge like a red-hot anvil, travels rapidly north, and observes radiant sledges and horses driving above the clouds.

Radiant riders travel above the clouds, are identified as spirits of the Northern Lights, and are said to hold a wedding in the winter sky when the Northern Lights flame.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE THREE WISHES. / THE WITCH-BRIDE. / THE STEPMOTHER. / THE FISHERMAN AND HIS WIFE.; lines 10250-10342 confidence: medium

In a large glass hall twelve fair maidens sit on silver chairs; the lady sits on one golden throne, places Sleepy Tony on the other, and declares him her beloved bridegroom and consort to be respected and obeyed.

The lady declares Sleepy Tony her beloved bridegroom and consort, seats him beside her on a golden throne, and later identifies herself as a daughter of the Water-Mother.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TWO BROTHERS AND THE FROST. / THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS.; lines 10912-10990 confidence: medium

The queen says the eldest son of the King of the Winds was her lover, but because his father would not allow him to take a wife, their marriage had to remain secret while his father lived.

The Lady of the Waters says the eldest son of the King of the Winds was her lover and that their marriage was kept secret because his father forbade the union.
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finnic

Finno-Ugric, Siberian Mythology ANIMAL WORSHIP / ANIMAL WORSHIP / PLATE VII / ANIMAL WORSHIP; lines 4319-4418 confidence: medium

The Finns call the bear feast “the wedding”; the house is cleaned, people dress in their best, and a bridegroom or bride is selected according to the bear’s sex.

The Finns call the bear feast “the wedding,” appoint bridegroom and bride figures according to the bear’s sex, give them an honored place, and later process ceremonially with the skull as at a wedding.
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Finno-Ugric, Siberian Mythology CHAPTER XV / DEITIES OF THE EARTH / PLATE XXX / DEITIES OF THE EARTH; lines 11189-11289 confidence: low

The Earth bridegroom in poems may be a relic of an ancient ceremony honoring Earth Mother with a wedding.

The author says the Earth bridegroom may be a relic of an ancient ceremony in which the Earth Mother was honored with a wedding.
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Finno-Ugric, Siberian Mythology CHAPTER XV / DEITIES OF THE EARTH / PLATE XXX / DEITIES OF THE EARTH; lines 11189-11289 confidence: medium

In Finland Sampsa is conveyed from an island, sleeping on a corn-ship, with his mother as wife; the author links the ideas to the Scandinavian cult of Frey and explains Sampsa as a Teutonic loan-word for a spring fodder-grass.

The Finnish version has Sampsa conveyed from an island, asleep on a corn-ship, with his mother as his wife.
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Finno-Ugric, Siberian Mythology DEITIES OF 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 FAMILY GODS / FAMILY GODS / PLATE XII / FAMILY GODS; lines 5510-5606 confidence: medium

The ceremonies are said to recall Votiak weddings: wedding tunes and presents may be used; in Mamadysh the Vorsud is taken to the new home like a bride in a two-horse sleigh with bells, women wear wedding costume, the feast is called mudor suan or “mudor wedding,” and hut inaugurations are called korka suan with a host (toro).

The Vorsud is taken to the new home like a bride, the feast is called a mudor wedding, and related hut inaugurations are called hut weddings.
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Finno-Ugric, Siberian Mythology FOREST SPIRITS / FOREST SPIRITS / FOREST SPIRITS / FOREST SPIRITS; lines 8322-8403 confidence: low

The Siryan Vorys-mort or Forest man is called by avoidance names such as Uncle or Tall uncle; he resembles a human, has a forest house and family, is taller than the highest tree, moves like a whirlwind, may carry people and cattle, is feared by women, and forest spirits celebrate weddings in groups.

The Siryan Forest man is said to have a house and family in the forest, and Siryan forest spirits are said to celebrate weddings like humans.
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Finno-Ugric, Siberian Mythology FOREST SPIRITS / PLATE XX / WATER SPIRITS / WATER SPIRITS; lines 8900-8980 confidence: medium

In spring and autumn Water spirits have weddings, move merrily and noisily in the water, cause inundations, and break mill sluices.

Water spirits have weddings in spring and autumn, moving noisily in the water and causing inundations.
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Finno-Ugric, Siberian Mythology PLATE LI / CHAPTER XVII / THE EARTH / THE EARTH 461; lines 20129-20221 confidence: high

A living suitor is selected for the Earth mother and dressed as for courtship; he must be young and strong because marriage with the Earth mother is said to be exhausting and the bridegroom rarely reaches old age.

The ceremony uses a living bridegroom, courtship dress, wedding procession, bride address, bows, and welcome speech directed to the Earth mother as bride.
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Finno-Ugric, Siberian Mythology PLATE XXIX / GODS OF SKY AND AIR / CHAPTER XIV / CHAPTER XV; lines 11025-11094 confidence: medium

A Cheremiss person may recover stolen field-luck in a bark-shoe at dusk; Chuvashes steal earth with wedding-like ceremonies and a living bridegroom for Earth Mother; Votiak and Mordvin parallels or fears are noted.

The Chuvashes are said to steal earth with wedding-like ceremonies and to choose a living bridegroom for Earth Mother.
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The Pre- and Proto-historic Finns, Volume 1 NOTICES OF CLASSICAL AUTHORS 143 / NOTICES OF CLASSICAL AUTHORS 145 / BELIEFS, WIZARDS. / ANCESTRAL WORSHIP.; lines 6752-6854 confidence: medium

The passage states present exogamy, reports an argument that Mordvin gods marry their own daughters, and says an Erza tradition preserves that "a brother could marry a sister."

The passage reports Mainov’s argument that Mordvin gods marry their own daughters.
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The Pre- and Proto-historic Finns, Volume 1 SPIRITS. / ILMARINEN. / VAINAMOINEN. / TAPIO AND THE DIVINITIES OF THE FOREST.; lines 10848-10929 confidence: low

The hunter is willing to serve as Tapio's man-servant or arrow-picking boy, asks the forest to marry his men to the daughters of the woods, and asks Annikki to wake the forest king or forest-mistress if Tapio is asleep.

The hunter offers to serve Tapio and asks that his men be married to the daughters of the woods as part of the appeal for hunting success.
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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 8884-8990 confidence: medium

Grove, Wilderness, and Backwoods are asked to accept peace-offerings and inducements; the same inducements are said to have appeased the Creator and Omnipotent; the men are to be married or introduced to daughters of the woods.

The speaker explicitly asks that the men be married or introduced to pleasant daughters of the woods.
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mesopotamian

An Old Babylonian Version of the Gilgamesh Epic VIII. / PENNSYLVANIA TABLET / PENNSYLVANIA TABLET. / TRANSLITERATION.; lines 2081-2342 confidence: low

An unnamed man is addressed or questioned by the harimtu and speaks in broken lines about a wedding house, marriage custom, Gilgamesh as king of Uruk, opening or access connected with a bridegroom, and a wife or bride; the precise sense is fragmentary.

A fragmentary speech mentions marriage arrangements and Gilgamesh; later a bed of Ishhara is laid and Enkidu blocks Gilgamesh’s nighttime path.
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Assyrian and Babylonian Literature: Selected Translations LEGAL DECISIONS 277 / SOME OTHER PHASES OF COURT PROCEDURE / SOME OTHER PHASES OF COURT PROCEDURE 28 1 / THE BABYLONIAN ACCOUNT OF THE CREATION 283; lines 17997-18127 confidence: low

Tiamat exalts Kingu, makes him greatest among the gods, commands him to march before the host and begin attack, places him on a throne, says she raised him by charm and incantation, grants dominion over all gods, and calls him her chosen spouse.

Tiamat addresses Kingu as her chosen spouse while raising him to power and dominion among the gods.
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Assyrian and Babylonian Literature: Selected Translations LETTERS / THE TEL-EL-AM ARN A LETTERS / THE TEL-EL-AMARNA LETTERS 219 / THE TEL-EL-AMARNA LETTERS 221; lines 15103-15194 confidence: medium

Tushratta addresses Nimmuria/Amenophis III as great king, king of Egypt, brother, son-in-law, and beloved, and wishes well-being on his household, wives, sons, chariots, horses, men, country, and possessions.

Tushratta's daughter is requested as wife and mistress of Egypt, royal kinship terms frame the relationship, and Ishtar and Amun are invoked concerning her suitability to the Egyptian king.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 335 / TABLET V / THE GILGAMESH NARRATIVE 337 / TABLET VI; lines 21056-21158 confidence: medium

“Come, Gilgamesh, be thou my spouse... Be thou my husband, let me be thy wife.”

Ishtar, a goddess, proposes marriage to Gilgamesh and promises him chariot, throne, homage, tribute, and prosperity.
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Assyrian and Babylonian Literature: Selected Translations THE BABYLONIAN ACCOUNT OF THE CREATION 283 / THE BABYLONIAN ACCOUNT OF THE CREATION 285 / THE BABYLONIAN ACCOUNT OF THE CREATION 287 / THE BABYLONIAN ACCOUNT OF THE CREATION 289; lines 18403-18532 confidence: medium

Kingu is exalted among the gods, appointed to lead the host and command weapons, placed on a throne, called chosen spouse, given dominion over the gods, and given the Tablets of Destiny on his breast with an unannulled command.

Kingu is called a chosen spouse while being raised to power, given dominion over the gods, enthroned, and given the Tablets of Destiny.
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Cuneiform Parallels to the Old Testament MYTHOLOGICAL TEXTS / I. THE CREATION / THE SECOND TABLET / THE SECOND TABLET; lines 1624-1863 confidence: medium

Among the gods of her firstborn group, Tiamat exalts Kingu and entrusts him with leading troops, seizing weapons, advancing, beginning attack, and controlling the fight.

Tiamat calls Kingu her only spouse while elevating him to lordship and command of battle.
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Cuneiform Parallels to the Old Testament PREFACE / PREFACE / MYTHOLOGICAL TEXTS / I. THE CREATION; lines 1354-1596 confidence: low

In the assembly of the gods, Kingu is made lord, called the speaker's only spouse, blessed for name-exaltation by the Anunaki, and given the tablets of destiny on his breast; his command is declared unfailing.

Kingu is addressed as the speaker's only spouse while being exalted and entrusted with lordship.
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Cuneiform Parallels to the Old Testament THE SECOND TABLET / THE SECOND TABLET / THE THIRD TABLET / THE THIRD TABLET; lines 2032-2237 confidence: medium

Tiamat exalts Kingu among her firstborn gods, makes him great, and entrusts him with leading the troops, seizing weapons, and controlling the fight.

Tiamat calls Kingu her only spouse, makes him lord in the assembly, and entrusts him with command and the tablets of destiny.
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Cuneiform Parallels to the Old Testament THIRD TABLET / FOURTH TABLET / FIFTH TABLET / SIXTH TABLET; lines 6259-6319 confidence: medium

Ishtar burns with love and invites Gilgamesh to be her lover and husband, promising a lapislazuli-and-gold chariot, horses, a cedar-scented house, homage from rulers, and tribute.

Ishtar proposes lover-husband status and promises a splendid chariot, horses, a cedar-scented house, homage from rulers, and tribute.
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Cuneiform Parallels to the Old Testament VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1 / VIII. NERGAL AND ERESHKIGAL1; lines 9109-9183 confidence: high

Ereshkigal says, "Kill me not, my brother," and Nergal hearkens; his hands relax while she weeps and sobs.

Ereshkigal averts Nergal's violence by proposing that he become her husband and she his wife.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 1722-1890 confidence: medium

Ishtar sees Gilgamish's beauty, asks him to come as bridegroom and husband, and promises an azure and golden chariot, cedar-fragrant house, and homage from rulers.

Ishtar frames the offer as marriage and attaches royal homage, tribute, and livestock abundance to Gilgamish's acceptance.
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The Epic of Gilgamish The Epic of Gilgamish / EPIC OF GILGAMISH / OF ORIENTAL STORIES. / PREFACE.; lines 73-171 confidence: medium

Ishtar falls in love with Gilgamish and is rebuffed; she asks Anu to make a divine bull to destroy the two heroes. The bull has fiery breath, Enkidu overcomes it, and the gods decree Enkidu's death.

Ishtar falls in love with Gilgamish and proposes marriage; when he rebuffs her, she obtains a divine bull intended to destroy the heroes, and Enkidu's overcoming of the bull leads to divine punishment.
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native american northeast woodlands

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: low

The contents list “KXnw^o and the Cannibals,” “Origin op the Races of Man,” “The Wolf and the Otter,” “The Legend of Stag Rock,” “The Stars that Married Sisters,” “A ‘Conjuring Story,’” “The Cannibals,” and “The Legend of Iroquois Falls.”

A listed title states that stars married sisters.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6253-6355 confidence: medium

The girls reach a council lodge, see Doendjowens and her son, see Ohohwa dancing while given meat and fat, enter, place the bread near Doendjowens, and sit beside the young man.

The girls carry marriage bread to Doendjowens, place it near her, sit beside the young man, and later live with Tagonsowes.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28624-28719 confidence: medium

The young woman says she has come from the south to assist the people in obtaining food, because her mother sympathizes with her people and sent her to become the wife of the elder son.

The woman says she was sent to assist with food and become the elder son's wife; after the marriage her instructions lead to food for the household and village.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28722-28821 confidence: medium

The bride explains that she came from the south, sent by her mother to marry the young man and provide for the destitute people; the people understand that the bride and her mother refilled the bare cobs and corn bins.

The bride says her mother sent her to marry the young man and protect the people by providing for their needs; the community's cobs and bins are filled with corn through the bride and her mother.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28922-29018 confidence: medium

After returning home, the Corn Maiden receives and accepts a marriage proposal from O'stawe'^sSn'to" (Sumac Tree), marries him, asks him to love or regard her as precious, and he agrees.

After returning home, the Corn Maiden accepts a proposal from Sumac Tree, marries him, and asks him to regard her as precious.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 29020-29144 confidence: medium

A man named Corn or Com answers the song, promises corn as the maiden's food, and the maiden accepts and embraces him.

The maiden accepts Corn as husband, says they will be planted together in one place, and links their union to providing food for mankind.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 29146-29244 confidence: medium

Corn-Man offers marriage and corn as Bean-Woman’s regular food; she accepts, embraces him, and says the condition was established by the one who sent and created them when the earth was new.

Bean-Woman accepts Corn-Man as husband, says the condition was creator-established from the new-earth time, and the passage uses the union to explain why bean vines entwine around cornstalks.
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Seneca Fiction, Legends, and Myths CUBTIN. / CDBTIN, / BXWITT. / BBWITTJ; lines 22909-22999 confidence: medium

Godwennia'dani' tells the assembly that invited guests must eat their shares first, that her children and she will eat afterward, and that all apportioned food must be eaten because this is the feast of eat-all-up and the custom when one marries.

The passage describes the feast of eat-all-up as a usual custom when one marries and says eating all the prepared food is a good omen for the newly married couple.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4880-4966 confidence: medium

After several trips, Hat'hondas hears two women singing that they are going to marry Dooehdanegen; they are moving through the air toward the uncle's lodge, and the uncle prepares the lodge and hides Hat'hondas near the ashes.

Two women move through the air singing a marriage intention and arrive with a basket of marriage bread, after which Hat'hondas's transformation and marriage quest begin.
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Seneca Fiction, Legends, and Myths NOTES / NOTES 793 / KOTBS 795 / K0TE8 797; lines 46487-46548 confidence: high

Mythical horned serpents are reputed to take human form and faculties and sometimes marry humans; their stories are told around winter lodge fires, because in winter the reptiles hibernate and cannot overhear, making the legends partly sacred or tabooed.

The mythical horned serpents are reputed to assume human form and faculties and sometimes marry among humans.
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Seneca Fiction, Legends, and Myths S55S1 LEQBNDB 497 / CUBTIN. / CDBTIN, / BXWITT.; lines 22614-22710 confidence: medium

At the valley there will be many people and the home of a woman with a tall tree; three mysterious hawks perch on its top, serving and obeying the woman, and are also her daughters.

A man who hits one of the three mysterious hawks on the tall tree may marry the youngest daughter, though many have failed.
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Seneca Fiction, Legends, and Myths UBGBKDS / LBOENDB / LBOBND8 / NOTES; lines 46268-46335 confidence: medium

Note 1 says the Son of the Whirlwind married a daughter of man, interpreting this as belief that sons of gods marry daughters of men; it also distinguishes an evil Whirlwind being from beneficent S'hagodiyowe.

The note explicitly says a Son of the Whirlwind married a daughter of man and glosses this as belief that sons of gods marry daughters of men.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 INTRODUCTION. / CHAPTER 1. / CHAPTER 11. / CHAPTER III.; lines 3671-3742 confidence: medium

Describes the red Four Lords temple, four large covered figures, Vaiśravaṇa as principal figure shown only once yearly, a fresco of Vaiśravaṇa with his śakti, and a fresco of men in Tarkandi turbans.

A wall fresco represents Vaiśravaṇa in sexual union with his śakti.
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The Buddhism of Tibet, or Lamaism AVALOKITA OR PADMA-PANI. 357 / TARA, THE SAVIOURESS. 359 / TARA, THE GREEN. / TUTELARIES AND MARICI. 361; lines 18961-19061 confidence: medium

The five celestial Jinas, especially Tantrik forms including Vajrasattva, Vajradhara, and Amitayus, are tutelaries; forms with consorts are considered energetic; Avalokita, Majdjusri, Vajrapini, Tara, and Marici are common Bodhisat tutelaries.

Tutelary forms with consorts are said to be most common and most energetic, and demon-kings are described with consorts who are more malignant than their spouses.
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The Buddhism of Tibet, or Lamaism ELEVEN-HEADED AVALOKITA. / ITSS FORA IN TIBET. 17 / RISK, DEVELOPMENT, AND SPREAD OF LAMATSM. / INTRODUCTION OF BUDDHISM. 21; lines 965-1072 confidence: medium

A vernacular chronicle represents Sron Tsan Gampo, while suing for the Nepalese princess, as saying he does not practise the ten virtues but would accept the Law, practise virtues, and build 5,000 temples if the daughter were bestowed on him.

The passage links the king’s suit for the Nepalese princess with receiving the Law, practising virtues, and promising temple construction; it also credits his wives with aiding the first planting of Buddhism.
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The Buddhism of Tibet, or Lamaism HIS TRAINING AND MINORITY. 253 / MONASTERY OF CHOGORTAN,! / THE SITE AND NAME. 257 / THE NAMES. 259; lines 13463-13586 confidence: medium

Tsun-r'an/Chaungtham overlooks a meadow at the junction of the Lachhen and Lachhung rivers; possible meanings include meadow of marriage of the two rivers, meadow of the Lamas, or meadow of Our Lady, with manuscript evidence and an image pointing to the Precious Lady Dorje-p'ag-mo.

One explanation of Tsun-r'an/Chaungtham interprets the place as the meadow of marriage of the Lachhen and Lachhung rivers.
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The Buddhism of Tibet, or Lamaism LAMAISM. / BUDDHAS RELIGION AND ITS SPREAD. 9 / THE MAHAYANA AND NAGARJUNA. 1 / NAGARJUNA.; lines 682-703 confidence: medium

“About the end of the sixth century A.D., Tantirism or Sivaic mysticism, with its worship of female energies, spouses of the Hindi god Siva, began to tinge both Buddhism and Hindiiism”

The passage explicitly describes spouses or consorts associated with Siva, celestial Bodhisats, and many gods and demons.
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The Buddhism of Tibet, or Lamaism SOPHISTIC NIHILISM. 125 / PANTHEISTIC UNIVERSAL ESSENCE. 127 / PANTHEISTIC MYSTICISM AND THEOSOPHY. 129 / POLYTHEISTIC DEVELOPMENTS. 131; lines 6619-6665 confidence: medium

Kala-cakra is described as a Tantric development of Adi-Buddha theory that explains creation and secret natural powers through the union of Kali with Dhyani Buddhas and Adi-Buddha.

The passage says creation and secret powers of nature are explained through the union of Kali with Dhyani Buddhas and Adi-Buddha.
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The Buddhism of Tibet, or Lamaism THE CURRICULUM. / TEXT-BOOKS AND LESSONS. 175 / NOVICIATE. 177 / THE NOVICIATE.; lines 9401-9541 confidence: medium

At the next mass, the boy carries incense sticks and is chaperoned by a monk called the “bride-companion”; the ceremony is regarded as a marriage with the church, and the monk instructs him in monastic etiquette.

The passage states that the ceremony is regarded as a marriage with the church and includes a monk called the “bride-companion.”
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The Buddhism of Tibet, or Lamaism THEISTIC DEVELOPMENTS. 123 / SOPHISTIC NIHILISM. 125 / PANTHEISTIC UNIVERSAL ESSENCE. 127 / PANTHEISTIC MYSTICISM AND THEOSOPHY. 129; lines 6521-6616 confidence: medium

Tantrism is described as worship of Prakriti manifested in Kali or Durga, the Sakti of Purusha or Siva; forces of nature are personified as Matri, Dakkini, and Yogini, all manifestations of Kali.

Kali is described as Siva's spouse, Sakti as the female energy of Purusha or Siva, and wives are allotted to celestial Bodhisats, gods, and demons.
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The Tibetan Book of the Dead PRAYER FOR GUIDANCE 201 / PRAYER FOR RIGHT-KNOWLEDGE 203 / PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207; lines 11076-11258 confidence: medium

The speaker says that when future parents are seen in union, they should be beheld as the Divine Pair, the Conquerors, the Peaceful and Wrathful Father and Mother.

Future parents in union are to be beheld as the Divine Pair, the Peaceful and Wrathful Father and Mother, in the context of the speaker’s coming birth.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9545-9666 confidence: medium

The addressee is told: "thou wilt see visions of males and females in union" and should withhold from going between them, regard father and mother as Guru and Divine Mother, meditate, bow, worship mentally, and request religious guidance.

The sexual pair/father and mother are to be regarded as Guru and Divine Mother, and a Divine Guru Father-Mother or tutelary pair is used as a meditative safeguard.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 6264-6384 confidence: low

The prayer asks Amitabha to lead the deceased on the radiant light-path of Discriminating Wisdom, with the Divine Mother She-of-White-Raiment as rear-guard, across the Bardo; praying leads to merging into Amitabha's heart in rainbow-light and attaining Buddhahood in the Western Realm named Happy.

The passage uses Father-Mother language for Amitabha and describes Amogha-Siddhi embraced by Faithful Dolma.
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tongan

Tongan Myths and Tales HINA AND HER HUSBAND120 / HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123; lines 10314-10406 confidence: low

Sinilau arrives safely in Samoa in bad humor, orders the pig kept for Hina to be killed, announces he will choose a wife, and sends his mother to the beach with a coconut shell for sea water.

Sinilau announces he will choose a wife, while his mother brings Hina to waters of life and a king's house both described as kept solely for Hina.
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Tongan Myths and Tales HINA AND HER HUSBAND120 / HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123; lines 10408-10483 confidence: low

Sinilau and Hina sail away in separate boats. In Tonga a fine mat is laid as a path from the water’s edge. Hina is taken to her walled enclosure, while Sinilau remains outside the fence and is not permitted into her apartment despite his love for her.

After Hina and Sinilau are kept apart in Tonga and contact is mediated through a messenger, the chiefs urge the wedding, which takes place, and the couple live together.
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Tongan Myths and Tales HINA AND SINILAU123 / SINILAU AT THE ISLE OF SWEET BLOSSOMS124 / SINILAU AND THE ALBINOS125 / SINILAU AND THE ORIGIN OF WESTERN POLYNESIAN KINGS127; lines 10643-10731 confidence: medium

A famine-stricken couple with two daughters hears that Mulikivaito's place has food; the older daughter proposes to marry or look after the lizard so they may eat, and the lizard accepts.

The older daughter proposes to marry the lizard so her family may have food, and the younger daughter later succeeds in caring for the lizard and is called his wife.
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Tongan Myths and Tales ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88 / THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92; lines 5853-5954 confidence: medium

At the kava party the Tui Tonga likes Sisimatailaa's features and wants him for Fatafehi's husband; Makamakaatonumea supplies yams and pigs for an oven of food before the party departs.

The Tui Tonga chooses Sisimatailaa, son of the sun, as husband for his daughter Fatafehi, and Sisimatailaa later lives with her.
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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: medium

Sisimatailaa brings his mother to Lapaha; Fatafehi informs the Tui Tonga; pigs are killed and a wedding ceremony is planned, but Sisimatailaa and his mother have nothing for the ceremony.

Sisimatailaa’s wedding is associated with the Tui Tonga’s household and is supplied by Monu after he and his mother have no goods; a variant also links his wedding to a daughter of the Tui Tonga and to his sun-father.
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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: medium

The sun hides behind a cloud, asks why Sisimatailaa has come; Sisimatailaa says he is marrying the Tui Tonga’s daughter and seeks wedding garments. The sun gives two parcels, Mala and Monu, and forbids undoing Mala.

Sisimatailaa, identified with the sun as son or offspring, marries the Tui Tonga’s daughter in the main account and a Samoan woman in the variant.
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Tongan Myths and Tales SINILAU AND THE ALBINOS125 / SINILAU AND THE ORIGIN OF WESTERN POLYNESIAN KINGS127 / TALES ABOUT PASIKOLE, THE SAMOAN / MISCELLANEOUS STORIES; lines 11144-11228 confidence: high

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.

After Moon and Sun marry with the king’s consent, the king orders Moon to be king and Sun to be queen.
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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: medium

A king and queen have a very beautiful girl baby named Sun.

The central couple are named Sun and Moon, declare mutual love, marry, rule, and have a child.
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Tongan Myths and Tales THE ORIGIN OF THE MAGELLAN CLOUDS88 / THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92 / SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98; lines 6141-6206 confidence: medium

Sisimatailaa reaches Tongatabu, becomes acquainted with Fatafehi, daughter of the Tui Tonga, later marries her, and obtains permission to return to Uiha to see his mother and ask about his father.

Sisimatailaa, identified as son of the sun, marries Fatafehi, daughter of the Tui Tonga, and the marriage is celebrated with feasting and valuables.
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Tongan Myths and Tales THE ORIGIN OF THE NAME TUITATUI 39 / TUITATUI AND THE MAIDEN40 / TUITATUI AND THE TURTLE SANGONE41 / TUITATUI, LEKAPAI AND SANGONE43; lines 2761-2859 confidence: medium

The wind god pleads for release, promises his daughter to Lekapai, is unbound, and tells the damsel and Lekapai to live together.

The wind god promises his daughter to Lekapai if released and then tells the pair to live together.
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Tongan Myths and Tales THE TWENTY-NINTH TUI TONGA, ULUAKIMATA I. OR TELEA51 / HOW THE ISLAND OF FONOIFUA BECAME THE PROPERTY / OF TUI AFITU62 / TALES ABOUT THE TUI KANOKUPOLU; lines 3605-3616 confidence: low

“I have but two versions of a single tale to present... I have been unable to learn to what Tui Tonga the heroine was married.”

The passage only notes that the tale's heroine was married to a Tui Tonga, but does not provide narrative details of the marriage.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa AT THE BACK OF THE BLACK MAN'S MIND CHAP. / XXI TRACES OF NKICI-ISM AMONG THE BINI 223 / AT THE BACK OF THE BLACK MAN'S MIND CHAP. / TRACES OF NKICMSM AMONG THE BINI; lines 12036-12128 confidence: high

Olukun is said to have been one of the sons of God who married Oha; Oha is identified as a river forming the western and northern boundary of the Benin Kingdom.

Olukun is said to be a son of God who married Oha, and the narrative later states that Olukun married Igbagon.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER II / ELECTION OF A KING IN THE KONGO / CH. II ELECTION OF A KING IN THE KONGO 9 / II ELECTION OF A KING IN THE KONGO 13; lines 1001-1065 confidence: medium

The footnote says the lembelembe palm-leaf wreath or sash, also worn by the king-elect, gives the idea of Maniluemba's coming marriage to his new duties as king; it also identifies mobula as the tying plant-string and Nganga Mpunzi's sacred plant, the lembelembe as his fetish, and his xina as eating and food-preparation restrictions.

The footnote explicitly says the palm-leaf lembelembe worn by the king-elect gives the idea of Maniluemba's coming marriage to his new duties as king.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER X / BAVILI PHILOSOPHY / I02 AT THE BACK OF THE BLACK MAN'S MIND CHAP / X BAVILI PHILOSOPHY 103; lines 5380-5480 confidence: low

The Evening Star is described as offspring going to rest with its mother, the Moon, and called Nxienji. The full moon rises with the same star, now her husband, called Ndongo, glossed as the spirit of witchcraft.

The passage says the full moon is accompanied by the same star, formerly her offspring, now her husband, and also says the sun is described as husband of the moon.
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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

Ngofo is a round open basket; the same ceremonies are used, but only the maiden is placed in the hut, and the rite is identified as a marriage ceremony in which both man and woman wear a kind of iron bracelet; the maiden is first Nkaci Kayi and later Nkaci Ngofo.

Ngofo is explicitly called a marriage ceremony involving a hut and iron bracelets; Lembe is a bracelet connected with a marriage rite and names the wife Nkaci Lembe.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa I02 AT THE BACK OF THE BLACK MAN'S MIND CHAP / X BAVILI PHILOSOPHY 103 / X BAVILI PHILOSOPHY 105 / COSMOLOGICAL IDEAS.; lines 5502-5573 confidence: medium

The sea is regarded as male; rain from the sea falls on female/passive earth, fertilising it and causing fruits.

The sea is regarded as male, earth as female/passive, and rain fertilises the earth to produce fruits.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa INDEX / INDEX / INDEX / INDEX; lines 13843-14003 confidence: low

Maluango is indexed with subentries for burial, court, lessons, marriage, revenue, right of pardon, signs of office, and Xivanji.

The index includes marriage of Maluango and a Marriage subentry for marriage of king.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa LUANGO AND THE BAVILI / CHAPTER II / ELECTION OF A KING IN THE KONGO / CH. II ELECTION OF A KING IN THE KONGO 9; lines 898-998 confidence: medium

Lembe is explained as a bracelet showing marriage under a particular rite; the Lembe wife guards her husband’s zinkici, is restricted in hut and fence, has a fish taboo, and is said to swear to die or cease living with her husband.

The Lembe bracelet marks a marriage rite; the Lembe wife guards the husband’s zinkici, is subject to restrictions, and is said to swear to die or cease living with her husband.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa MUEMA. / MUAMBA. / NUMBU. / NSANDA.; lines 7060-7142 confidence: low

Under Nkondo, Maluango's sisters may each choose a man from any part of the country as husband; the chosen man becomes virtually the slave of his royal wife and may have no other wife or concubine.

Maluango must marry a princess of Ngoio when finally crowned king, and royal women have marriage privileges that bind husbands to them.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa VIII NDONGOISM 89 / NUUDA. / I'LATK VI / VIII NDONGOISM 91; lines 4747-4893 confidence: medium

Ngofo and Funzi name the same marriage rite and bracelet; Ngofo is an iron marriage bracelet formerly ivory for real princesses, and Lembe is a heavy copper marriage bracelet.

Marriage bracelets and rites are named, and the Xibutu Xilongo bracelet is worn by a wife as both charm and sign of marriage.
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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: low

"Makongo had to marry a princess of SONIO" and "Maluango had to marry a princess of Ngoio."

The passage repeats a requirement that each named male figure marry a princess associated with a named polity or place.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 13012-13154 confidence: high

Hanhai reads in the book that Gazar Bain Khan lives in the west and has a daughter, Nalhan Taiji Basagan, who alone can raise Alamaldjin a second time and must marry him to do so.

The book states that Nalhan Taiji Basagan in the west is the only person who can raise Alamaldjin a second time, but to do so she must become his wife; Hanhai sets out west to find her.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO; lines 8622-8714 confidence: medium

The Tengeri asks why an earth creature has come; Ashir says he has come for the daughter. The Tengeri reads Ashir's book for three days, Ashir reads the Tengeri's book for fifteen days, and Ashir is then admitted to see the bride.

Ashir states that he has come for the Tengeri's daughter, gains access through the Tengeri's test, and a wedding feast is held among the people of the sky.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7265-7385 confidence: high

Gal Tulan orders milk for Gesir, questions him as a 'black, earthly mouse,' and Gesir replies that he was created by the thousand Heavenly Burkans, is the youngest son of Khan Tyurmas, and has come because their fathers exchanged wine and a bullock leg joint in a marriage agreement.

Gesir claims that his father and Gal Tulan's father exchanged red wine and a bullock leg joint to arrange a marriage; Gal verifies the claim in a book and agrees subject to his daughter's consent.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7387-7526 confidence: medium

Gal Tulan wakes Gesir; Gesir asks about the agreement, and Gal states that Gesir's father must give a cart-load of gold and warrior arms and armor.

The passage centers on fulfillment of marriage terms through gold and warrior equipment, followed by repeated nine-day wedding feasts and departure gifts.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 9123-9269 confidence: low

Altun returns home to aged parents who do not recognize him, is recognized by his sister, marries the three sisters, and feasting lasts nine days and nine nights.

After transforming the men and returning home, Altun marries the three sisters and the people feast for nine days and nine nights.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths OUTSIDE ONGONS / THE GODS OF THE BURIATS 121 / ESEGE MALAN AND GESIR BOGDO / THE GODS OF THE BURIATS 123; lines 5905-5977 confidence: medium

Gesir has a son, Buqu Noyon; Buqu has seven sons and a daughter, Irgi Suban, who marries Shandu Buqu Besbesh, grandson of Irlik Nomun, eldest of the four brothers of the North, pacifying Esege's family.

Irgi Suban marries Shandu Buqu Besbesh, a descendant of the northern brothers, and Esege Malan's family is then pacified.
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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 11285-11426 confidence: medium

Altin sees Gal Nurman's immense sky-touching yurta, rides there, and is challenged for arriving without invitation; Altin answers that Gal's daughter is to be his wife by decision of the Heavenly Burkans.

Altin states the marriage was fixed by the Heavenly Burkans and recorded in his book of life; the maiden's own small book confirms she is to marry him.
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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 11285-11426 confidence: medium

Gal says the daughter is beyond seventy-seven doors; Altin kicks open each strong iron door and finds a maiden shining like the sun and moon, then says the marriage is fixed by the Burkans and recorded in his book of life.

Altin opens seventy-seven iron doors to reach the bride and is then assigned the dangerous yellow-dog task by her father.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 8213-8345 confidence: high

The khan holds a nine-day wedding feast; after it, the bride rides a golden bay horse and receives golden cloth-multiplying scissors from her mother.

After the wedding feast, the bride receives multiple magical gifts from her mother and uncles.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE IRON HERO / ASHIR BOGDO / CHAPTER XII / SHARAU; lines 9416-9565 confidence: high

Sazrai Khan says Sharau must "build a silver bridge" from his yurta to Sharau's, or "I will have his head."

Sazrai Khan conditions the marriage on building a silver bridge under threat of death, and Sharau fulfills the task overnight through the dog-given ring.
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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 3111-3183 confidence: medium

Arthur gives the maiden to Geraint; the usual bond is made between them; Gwenhwyvar's choicest apparel is given to the maiden, making her appear graceful.

The passage describes Arthur giving Enid to Geraint, a formal bond made between them, shared bridal lodging, and public festivity.
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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 4490-4601 confidence: medium

The visitors greet Yspaddaden, ask for his daughter Olwen for Kilhwch, and Yspaddaden calls for servants to lift his fallen eyebrows so he can see the son-in-law.

Kilhwch seeks Olwen, and Yspaddaden requires pledges and tasks before granting his daughter.
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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 4868-4965 confidence: medium

A condition-setter says further difficult things must be obtained before the seeker may have his daughter; the seeker says Arthur will obtain them, and the speaker says the daughter will be his wife after the marvels are accomplished.

The daughter is promised only after the seeker completes difficult marvels, and Arthur's company pursues the required objects and persons.
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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 5346-5386 confidence: medium

Kilhwch, Goreu, and others hostile to Yspaddaden take the marvels to Yspaddaden's court.

After the marvels are brought to Yspaddaden, he acknowledges that Olwen is Kilhwch's, and Kilhwch marries her that night.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 confidence: medium

Owain dresses richly and visits the Countess; she says he does not look like a traveller and identifies him as the man who killed her lord; Luned argues that his superior strength benefits her.

The Countess marries the man identified as her lord’s killer after presenting the political need for military defense; the subjects consent and give homage.
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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 6075-6159 confidence: medium

The maiden says she journeys on her own errand, is glad to see Pwyll, says her chief quest was to seek him, and identifies herself as Rhiannon, daughter of Heveydd Hên.

Rhiannon says her chief quest was to seek Pwyll, declares love for him, rejects a husband chosen against her will, and asks him to pledge a future meeting before she is given to another.
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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 6075-6159 confidence: medium

Pwyll says he would choose Rhiannon above all ladies and damsels. She asks him to pledge to meet her this day twelvemonth at Heveydd's palace, where she will prepare a feast, and he agrees.

Rhiannon asks Pwyll to pledge to meet her in one year at Heveydd's palace and says she will have a feast prepared; he promises and later arrives with knights.
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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 6161-6214 confidence: medium

The youth asks for the lady who is to be Pwyll's bride that night, along with the feast and banquet; Pwyll is silent, and Rhiannon identifies the youth as Gwawl son of Clud, intended for her against her will.

Gwawl asks for Rhiannon, who is to be Pwyll's bride, and Rhiannon says she had been assigned to Gwawl against her will.
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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 6579-6664 confidence: medium

Evnissyen, called quarrelsome, comes to Matholwch’s horses, learns they belong to the king of Ireland married to Branwen, objects that his sister was given without his consent, and mutilates the horses.

Evnissyen objects that his sister Branwen was given to Matholwch without his consent, and his retaliation threatens the peace between the parties.
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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 7019-7112 confidence: medium

Pryderi counsels Manawyddan, identifies him as the third disinherited prince, and offers him Rhiannon and the seven Cantrevs; Manawyddan accepts the friendship and agrees to go with him.

Pryderi offers Rhiannon and the seven Cantrevs to Manawyddan, and the marriage is accepted during the feast.
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confucian

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 XXXVI. SHAN f. / Book XXXVIII. Zt HsIna. / Book XL. Kwan f. / Book XLI. Hwan f.; lines 2585-2619 confidence: medium

Capping is said to be followed naturally by marriage; the first portion of the Book accounts for the aims, ceremony, and proceedings establishing the union.

The passage describes a marriage ceremony and subsequent proceedings by which union is declared established, and later frames that union through cosmic analogies.
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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) SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1 / SECT, II. THE KIAO THEH SANG. A353; lines 18783-18930 confidence: medium

Through the united action of heaven and earth all things spring up; marriage begins a line for myriad ages, joins different surnames, requires sincere presents and good communications, and admonishes the wife to uprightness, sincerity, and lifelong faithfulness.

The marriage section frames marriage through the united action of heaven and earth, joins different surnames, and describes marriage as the beginning of a line lasting myriad ages.
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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) SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1 / SECT, II. THE KIAO THEH SANG. A353; lines 18933-19059 confidence: medium

The dark-coloured cap, fasting, and vigil make the ceremony like service of spiritual beings and like the meeting of bright/developing and receding influences; the rite gives a lord for land-and-grain altars and successors for forefathers, requiring utmost reverence.

The marriage rite is treated as requiring reverence, compared with service of spiritual beings, and associated with paired bright/developing and receding influences.
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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 XXXIX. TA HSIO / THE GREAT LEARNING? / BOOK XL. KWAN ? / BOOK XLI. HWAN I; lines 16785-16921 confidence: high

Marriage is described as a bond between two families of different surnames, securing ancestral temple service and family-line continuation; superior men value it.

The passage presents marriage as a ritually guarded bond between families, linked to ancestral service, family continuity, shared food and drink, and ordered husband-wife relations.
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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) THE GREATER RECORD OF MOURNING RITES. / BOOK XX. Al FA / BOOK XXI. At fi / BOOK XXIV. AI KUNG WAN; lines 10420-10541 confidence: medium

Confucius says marriage is the union of representatives of two different surnames in friendship and love, continuing the posterity of former sages and furnishing those who preside at sacrifices to heaven and earth, in the ancestral temple, and at altars of land and grain.

Marriage is presented as a grand rite uniting two surnames, continuing posterity, connecting to heaven and earth, regulating temple and court ceremonies, and lying at the foundation of government.
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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

Heaven surveys the lower world, its appointment lights on king Wan, and in his early years it makes for him a mate, a lady in a large state north of Hsia on the banks of the Wei.

Heaven is said to make a mate for king Wan, with the bride located in a large state on the banks of the Wei.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. IIE. INTRODUCTION, 4! / CH. III. INTRODUCTION. 43 / CH. III. INTRODUCTION. 45 / CH. III. INTRODUCTION. 47; lines 3039-3170 confidence: low

The commentary says the father/mother language gave rise to a fable of marriage between Kien and Khwan and to a Noahic ogdoad comparison, but concludes that the paragraph contains no heaven-earth marriage-union.

The commentary says a fable of a marriage between Kien and Khwan arose from the father/mother and son/daughter language.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT? THE PO HEXAGRAM, 105 / SECT. I. THE FQ HEXAGRAM. 107 / SECT, 1. THE WO WANG HEXAGRAM. 109 / LEAT... SEBGRION : II,; lines 6761-6840 confidence: low

“Hsien indicates that ... there will be free course and success ... firm and correct, (as) in marrying a young lady. There will be good fortune.”

The judgment uses marrying a young lady as the auspicious comparison, and the commentary connects the hexagram with husband-wife symbolism and a happy union of youngest son and youngest daughter trigrams.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225; lines 12838-12997 confidence: medium

Kwei Mei, the marrying away of a younger sister, suggests the righteous relation between heaven and earth; without their intercommunication things would not grow and flourish; the marriage ends maidenhood and begins motherhood.

The marrying away of a younger sister is connected with the relation of heaven and earth, and the commentary links natural growth to the interaction of heaven and earth and human increase through marriage.
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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

“Kien suggests to us the marriage of a young lady, and the good fortune (attending it). There will be advantage in being firm and correct.”

Kien is said to suggest the marriage of a young lady with good fortune, and the commentary calls the marriage an illustration of an important event taking place with various conditions.
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georgian

The Man in the Panther's Skin XLITI. / XLIV. / XLVI. / XLVII.; lines 834-1033 confidence: medium

“The Wedding of Tariel and Nestan-Daredjan by P’hridon (1439)”

The headings record the wedding of Tariel and Nestan-Daredjan by P’hridon and the marriage of Avt’handil by the King of the Arabs.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2218-2385 confidence: medium

The maiden swears that if she weds any husband other than Avt’handil, even the sun incarnate, she may be cut off from Paradise, swallowed by Hell, and slain by love.

The maiden swears not to wed anyone but Avt’handil, invokes Paradise and Hell, and the pair make and confirm an oath together.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13870-14052 confidence: medium

“the moon was freed from the serpent to meet the sun”; the note explains this as Nestan at liberty and united to Tariel, with an allusion to eclipse.

The lovers are reunited with elevated celestial imagery, and the King of the Seas prepares the making of their wedding.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14054-14227 confidence: medium

“The King of the Seas celebrated there an exceeding great wedding”; he keeps them seven days, dispenses gifts, and scatters gold coin.

The King of the Seas celebrates an exceedingly great wedding, and the maid and youth sit together with radiant faces.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14229-14413 confidence: medium

All weep when Tariel weeps; P’hridon and Avt’handil console him; the group says the lost lion has found the vanished sun and they should cease lamenting.

The passage presents Nestan’s return as the vanished sun being found and culminates in P’hridon making the wedding for the maid and youth.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14415-14497 confidence: medium

P'hridon gives incomparable gifts: large pearls, a sunlike gem, necklaces, a pearl-filled tray for Avt'handil, brocade, and cloth of gold; Tariel thanks him.

The passage combines a wedding union with eight days of festivities and rich gift-giving by P'hridon.
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The Man in the Panther's Skin XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455. / XLVII; lines 15174-15350 confidence: medium

Heading: marriage of Avt’handil and T’hinat’hin by the King of the Arabs. Avt’handil sits as lord and high king; Tariel sits with him; Nestan-Djar is with T’hinat’hin; “two suns are united.”

The heading names a royal marriage, the principal couples sit together, and the passage uses the image of heaven bending down and two suns being united.
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The Man in the Panther's Skin XXXVIT / XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455.; lines 14499-14665 confidence: medium

“I desire thy union to thy beloved” and “await the deed of yon celestial Providence.”

The passage repeatedly frames desired outcomes as union with beloved women: Tariel with Nestan and Avt’handil with the king’s daughter, with Providence and the king’s consent invoked.
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The Man in the Panther's Skin XXXVIT / XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455.; lines 14838-15013 confidence: medium

Tariel says he and Avt’handil come with prayer; he states that the king’s daughter and Avt’handil love each other and asks that they no longer be consumed by flame but that the daughter be given to Avt’handil.

The king grants that Avt’handil and the daughter, who love each other and are described through fire and sun imagery, should be united the next day.
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The Man in the Panther's Skin XXXVIT / XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455.; lines 15015-15171 confidence: medium

T'hinat'hin invites them to the royal throne; Tariel invokes the Supreme Judge and calls for the lion of lions to sit beside the sun of suns; Avt'handil is placed beside her, and their love is said to surpass even Ramin and Vis.

Avt'handil is placed beside T'hinat'hin on the throne, the king blesses them with long life and prosperity, and Tariel later says they are united as husband and wife.
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native american plateau

Myths of the Modocs MYTHS OF THE MODOCS 173 / MYTHS OF THE MODOCS 175 / MYTHS OF THE MODOCS 177 / MYTHS OF THE MODOCS 179; lines 9255-9353 confidence: medium

Tsmuk and his family are terrified because lightning darts among them and is red like fire; the three men run out of the house fearing it will kill them.

A feared stranger with lightning claims Tsmuk's daughter, calls her his wife, and is accepted as son-in-law.
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Myths of the Modocs MYTHS OF THE MODOCS 87 / DJAKALIPS / MYTHS OF THE MODOCS 89 / CHARACTERS; lines 4951-5033 confidence: medium

Character list names Moasam Beps as South Wind's Daughter and Tsdkiak A Biid; at Euks many people are starving in winter snow, and Tsakiak alone has a house where he warms and feeds them a little.

Moasam Beps is South Wind's Daughter, restores the starving people, and becomes Tsakiak's wife before taking him to her father's home.
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Myths of the Modocs YAHYAHAAS / NOTES 387 / YAHYAHAAS AND THE KUJA SISTERS / TSMUK AND GOSHGOISE; lines 19767-19784 confidence: low

Goshgoise personifies spring; his grandmother makes him a bright blue quiver from her own hair and an enduring spear identified as lightning.

Goshgoise, identified as spring, marries Itinika, identified as Twilight and owner of the moon.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 679-830 confidence: high

The boy makes a birdskin blanket, flies to the sky, marries the Sun’s daughter, and they have a son who falls from heaven and is found drifting in the sea.

The boy flies to the sky by means of a birdskin blanket, marries the Sun’s daughter, and they have a son who falls from heaven.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 3782-3888 confidence: medium

In 'The Sun and His Daughter,' the Sun is formerly a powerful and rich chief at Lytton with a beautiful daughter; a magic-powerful and brave man from the east learns of her through his protecting spirit and sets out to marry her.

The powerful eastern man seeks the Sun’s beautiful daughter, gives presents, finds favor with the Sun, and obtains her as wife.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 3891-4014 confidence: medium

Hot and cold winds are caused by northern and southern wind-making peoples competing; people between them suffer and request an end to the strife.

The hot-wind and cold-wind parties end their hostilities through a marriage arrangement, after which the winds are no longer so extreme.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7324-7440 confidence: medium

A young Abu'mat girl at The Dalles carries rattles, throws everyone, and is to be had by whoever throws her; Coyote wrestles and loses repeatedly while asking her to fall.

The agreement says whoever throws the Abu'mat girl will have her; after Willow defeats her, she says he will be her husband and goes away with him.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7908-8025 confidence: high

The boy enters a bright shining house near a black smoky house, is fed, sees First-Blush-of-Morning, and is protected from black-house people. The passage identifies the place as Sun's house and the hostile people as Death's people.

The young man marries First-Blush-of-Morning, who is identified as Sun's daughter.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6283-6401 confidence: medium

At night the boy feels cold, wakes to a person beside him, finds a mountain-sheep-skin blanket over him, sees a woman at his side, and is in a beautiful house with skins and carving.

Itcli'xyan's daughter comes out of the water, lies beside the young man, makes a house, and food from the river is later said to come for his wife.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 3296-3434 confidence: medium

The boy finds ground roasted fish in a hollow vessel at his fish-line, sings “my feathered cloak waves freely over me,” and the passage says ItclE'xyan's virgin daughter had given him food.

ItclE'xyan's daughter gives the boy food, appears as a beautiful woman with rich adornment and abundant fish, and marries him.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. II A MWILA : A GREAT TELLER OF TALES. / VOL. II Z / CH. XXVIII / FOLK-TALES 339; lines 14196-14306 confidence: high

Blue-Jay goes to God to seek the Daughter of God as wife; God says she must stay in the sky or, if taken to earth, must not eat zebra, gnu, kudu, or any large animal, but only smaller animals.

Blue-Jay seeks and receives the Daughter of God as wife, and God sets food restrictions if she is taken to earth.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXII / THE DIVINITIES / OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA.; lines 7837-7878 confidence: medium

One informant identified Bulongo with earth or clay and Leza with sky, and said the union of the two produces grain and all other things.

One informant describes Bulongo as earth or clay, Leza as sky, and their union as producing grain and all other things.
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The Life of a South African Tribe, Vol. I (The Social Life) A. COMPARISON OF THONGA AND ENGLISH TERMS / OF KINSHIP / O -3 12 / C. MARRIAGE RULES; lines 10681-10767 confidence: medium

The first wife has special status: she performs a ritual incision after the husband's death; the widower does so only after the first wife's death; she has a village-foundation role; Magingi says the first wife is 'the true one' and others are 'thieves.'

The first wife alone performs the husband's death incision, the widower reciprocates only after the first wife's death, the first wife has a village-foundation role, and the passage explicitly speaks of sacredness and mystical matrimony.
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The Life of a South African Tribe, Vol. I (The Social Life) A. COMPARISON OF THONGA AND ENGLISH TERMS / OF KINSHIP / O -3 12 / C. MARRIAGE RULES; lines 9567-9665 confidence: low

Some otherwise improper marriages can be allowed if the whole family performs the rite called dlaya shilongo, described as spread throughout the tribe.

A marriage considered improper or taboo is made possible by a public rite in daylight, with divine address and fertility blessing.
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The Life of a South African Tribe, Vol. I (The Social Life) C. THE AGE OF PUBERTY / THONGA. / SOME REMARKS ON THE CIRCUMCISION SCHOOL / D. MARRIAGE; lines 4161-4275 confidence: medium

At the bride's mother's hut, the bride and groom sit on mats. The father performs hahla with material from the goat's paunch, touches his tongue, emits a spitting-like sound, and addresses named ancestors, asking them to accompany and bless the bride as she enters wedded life.

The father states that his child is leaving him and entering wedded life, and he asks ancestral spirits to accompany her, grant children, and secure good relations in her new place.
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The Life of a South African Tribe, Vol. I (The Social Life) CHAPTER II / THE LIFE OF THE VILLAGE, / A. THE THONGA VILLAGE / B. MOVING A VILLAGE AND FOUNDING A NEW ONE; lines 11288-11393 confidence: medium

When building material is ready, the headman goes with his principal wife to the chosen spot; they leave the old village forever and must not return.

The new village is inaugurated when the headman and principal wife go to the chosen site, have sexual relations there, and perform the grass-tying rite before the villagers step on it.
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The Life of a South African Tribe, Vol. I (The Social Life) CHAPTER II / THE LIFE OF THE VILLAGE, / A. THE THONGA VILLAGE / B. MOVING A VILLAGE AND FOUNDING A NEW ONE; lines 11620-11713 confidence: medium

The passage introduces three rite types and says the elder brother or headman owns the village; no one should steal it, and the headman goes first with the principal wife to have relations in the new village to take possession of it or tie it.

The headman must have relations with his principal wife in the new village to take possession of it or tie it; improper seizure of the village is linked to communal suffering and absence of children.
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The Life of a South African Tribe, Vol. I (The Social Life) THE EVOLUTION OF THE CHIEF / A. BIRTH AND YOUTH / B. CORONATION OF THE CHIEF / C. THE OFFICIAL MARRIAGE OF THE CHIEF; lines 13694-13814 confidence: medium

In the Ba-Nkuna account, headmen discuss the "wife of the country"; if the girl's father consents, "the earth has bought her" and she will give birth to the future chief.

The Ba-Nkuna account calls the selected wife the wife of the country and says the earth has bought her, tying royal marriage to land and future rulership.
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The Life of a South African Tribe, Vol. I (The Social Life) THE EVOLUTION OF THE CHIEF / A. BIRTH AND YOUTH / B. CORONATION OF THE CHIEF / C. THE OFFICIAL MARRIAGE OF THE CHIEF; lines 13816-13846 confidence: medium

The wife paid for by the country’s money is official but inferior to the chief’s first wife; the chief does not perform rites of widowhood when she dies.

The wife paid for by the country is official yet inferior to the chief’s first wife, and the chief omits widowhood rites for her.
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ainu

Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

The boy grows into a fine hunter. The mother learns in a dream that the sun's light through the roof opening caused conception; the god says he gave her a child because he loves her, she will become his wife after death, and their son will have many children.

In the dream, the god says he gave the woman a child because he loves her and that she will become his wife when she dies.
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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 god says he loves the woman and that when she dies she will truly become his wife.
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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 1907-2004 confidence: high

The senior chief believes the deception, has himself buried up to the neck, dies, and afterward the badger-goddess marries the good man, who becomes senior of all chiefs.

After the senior chief dies, the badger-goddess marries the good man, who becomes senior of all the chiefs.
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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 1907-2004 confidence: high

The senior chief imitates the burial and dies; the badger-goddess comes to the village, marries the good man, and he becomes senior of all the chiefs.

After aiding the good man, the badger-goddess comes to the village and marries him.
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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 2102-2199 confidence: medium

The rascal wears the old man's beautiful clothes and tells the chief that a river goddess loved him, caused his misdeeds, and wished to marry his spirit.

The rascal claims that a goddess in the river loves him and wants to marry his spirit, using this claim to persuade the chief to be drowned.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 610-713 confidence: medium

The tortoise-god in the sea and owl-god on land arrange marriage between the tortoise’s daughter and owl’s son, with fish sent into the river; the tale explains the owl’s eating of river fish.

The children of the tortoise-god and owl-god are joined in marriage, and the marriage is tied to the owl’s later eating of river fish.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 610-713 confidence: medium

In 'The Owl and the Tortoise,' the tortoise-god in the sea and the owl-god on land arrange marriage between their children; the tale links this to sea fish entering the river and to the owl eating fish.

The tortoise-god and owl-god arrange marriage between their children, linked to fish moving into the river and to the owl's eating of fish.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 715-800 confidence: medium

The woman identifies herself as the bear-goddess and her husband as the jealous dragon-god; she says he will counterfeit the boy's treasures and instructs the boy to ask to buy her so that they can marry.

The bear-goddess instructs the boy to ask for her so they can marry, the dragon-husband departs in rage, and the boy and goddess live together.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 715-800 confidence: medium

The woman tells the lad she is the bear-goddess, her husband is the jealous dragon-god, and the boy should ask to buy the woman rather than exchange treasures.

The bear-goddess instructs the boy to ask for her and later states that they can live together after the dragon-husband departs.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs CH. XVI WELLS 459 / CHAPTER XVII / FOLKLORE / CH. XVII FOLKLORE 461; lines 22804-22887 confidence: high

Kintu is given a huge meal and threatened with death if he does not eat it all; he hides the remaining food and beer in a deep floor-hole, and Gulu's sons fail to find it.

Kintu must pass repeated tests set by the bride's heavenly father and kin before he receives permission to marry Nambi.
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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: medium

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.

One widow is sent with the offerings to be the wife of the god Budo and is given the title Nakato.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 33404-33553 confidence: medium

Entries include: 'Marriage,' 'of temple slaves,' 'of the King,' and 'Married to a god.'

The index explicitly includes the entry 'Married to a god' alongside marriage topics.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 295 / IX RELIGION 297 / IX RELIGION 299 / IX RELIGION 301; lines 15936-16021 confidence: medium

Nalwanga, Mukasa’s chief wife, has a temple near Mukasa’s, a medium named Sirkvao, rites performed by Mukasa’s priests, and a function of helping childless women become mothers.

Nalwanga is called Mukasa’s chief wife and the passage refers to her marriage with Mukasa, while saying there does not appear to have been offspring.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 305 / THE BAGANDA / CHAP. / IX RELIGION 307; lines 16188-16279 confidence: medium

Nende’s temple had a guarded stockade and one gate; his six princess wives never left after dedication, sat beside the god’s dais, and once every twenty-five years the god was shown to assembled people.

Nende has princess wives dedicated to him who never leave the enclosure and sit near the dais where the god is supposed to sit.
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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 priest sometimes asked cows from Mukasa of Sese because Nalwanga, the python's sister, was Mukasa's wife; cows were brought by canoe with creepers for milk, and the King annually sent cow presents via the Pokino to seek fertility blessings for his wives.

Nalwanga, the python's sister, is said to be the wife of Mukasa, and this relationship motivates requests for cows from Mukasa.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 319 / IX RELIGION 321 / IX RELIGION / IX RELIGION 327; lines 17087-17178 confidence: low

Mbajwe has a wife who cares for the leopard-skin rug; the temple contains smaller fetiches, drums, a bag, an axe, and a basket of bulo millet, with coffee-berries and millet given as food to the fetich.

Mbajwe is said to have a wife, a Grasshopper Clan woman responsible for the leopard-skin rug on which the fetich reclined.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / IX RELIGION 273 / IX RELIGION 275; lines 14842-14932 confidence: high

A chosen person is suddenly possessed, utters secrets or predicts future events, is taken to the temple, and first possession is called “being married to the god.”

First possession is explicitly named as marriage to the god, and a female medium is described as the god’s wife under chastity rules.
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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 11686-11774 confidence: medium

Kintu is said to have been the first King of Uganda; legends gather around him because he was supposed to be descended from the gods.

Kintu, the first king, marries Nambi, and tradition says Gulu gave her to him out of compassion after he had lived alone.
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hopi

The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4699-4793 confidence: medium

The maiden sleeps with the grandmother, offers sacred meal to the sun near the kiva entrance, grinds shelled corn for three days, and at yellow dawn is rained upon by clouds that wash her as a bride.

The maiden is prepared through offering, corn grinding, rain-washing, head-washing, and bridal dressing before being sent back to her mother's house with Pookong.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4699-4793 confidence: medium

Spider Woman has the maiden prepare pikami, says the maiden's parents are homesick for her, washes the heads of Pookong and the bride with yucca suds, brings out a complete bridal costume and meat, dresses the bride, and sends her home while Pookong carries the meat.

Pookong carries a large bundle of meat to the bride's mother's house, where the meat is cooked and served in a feast.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13053-13142 confidence: medium

Back in the Snake kiva the young man stays four days and nights. The chief tells him to take a woman who will bear him children and warns him not to touch his wife on the way home or she and the toads will disappear.

The young man receives a woman from the Snake chief, she bears Snake children, and later human descendants are identified as the Snake clan.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13307-13393 confidence: medium

A maiden who refuses marriage meets a young man in a blue Hopi blanket who says he is the dancing Katcina; with her parents' consent she takes meal, goes with him to a kiva of Katcinas, marries Circle Katcina, and bears two Circle Katcina children.

Both the Circle Katcina and Ball-Head summaries involve a human maiden who had refused suitors but marries a Katcina figure, with meal, corn, consent, and bridal preparations.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13489-13569 confidence: low

Pookonghoya and Balitonghoya live with Spider Woman, hear of a maiden who refuses to marry, take squash seeds and sticks to the village, and set mouse traps at and inside the maiden's house.

The Pookongs seek a maiden who refuses marriage and secure her by setting traps and secretly placing large game under a piki tray trap, leading to marriage arrangements.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3333-3455 confidence: medium

The young man asks whether the maiden would marry him if her parents were willing, says he is the Katcina dancing in the village, and tells her where to meet him after his dance circuit.

The maiden consents to marry the Circle Katcina, enters a Katcina kiva where bridal preparations occur, returns as a bride, and lives with the Katcina husband.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3795-3897 confidence: medium

The couple lives in the village, and because the young man is a Katcina it rains and there is much to eat; after his wife goes astray, he becomes angry, leaves, and afterward it rains less and the people become poor.

The young man is identified as a Katcina; while he lives with his bride in the village, rain and food are abundant, and after anger and departure, rain and prosperity decrease.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 7517-7607 confidence: medium

Pavayoyfcashi, a rain deity from the far south, dresses and paints himself like Flute players, Pow£muy dancers, and certain Katcinas, carries bow and arrows in a panther-skin quiver, finds the maiden at her father’s field, asks for parental consent to marry her, and receives a favorable response.

Pavayoyfcashi is identified as a rain deity and asks the maiden to seek her parents’ consent for marriage; she is favorably impressed and her parents do not object.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1801-1895 confidence: medium

The young man returns to the Snake kiva for four days and nights, sleeping with his wife; when he leaves, the chief tells him to take the mana, food, and ceremonies, and says she will bear children who will hold the ceremony.

The young man is given the Snake mana as wife, is told she will bear children, and those children are said to hold the ceremony.
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japanese

Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 856-981 confidence: medium

A beautiful Princess with attendant maidens welcomes Urashima, takes him by the hand, leads him to a hall, and seats him in the place of honor.

The beautiful Princess of the Sea King’s kingdom offers to become Urashima’s bride and live with him forever in the land of eternal youth.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 856-981 confidence: medium

The princess says Urashima set free a tortoise, adds, "I was that tortoise," and offers him life forever in the land of eternal youth as her bridegroom.

The princess offers to be Urashima’s bride and to let him live forever in a realm of eternal youth without sorrow.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 983-1099 confidence: high

Ceremonial fishes bring delicacies on coral trays; the bridal feast is celebrated in the Sea King's realm; the pair pledge themselves in a wedding cup three times three; music, songs, and dancing fishes follow.

A human fisherman is bridegroom to the Sea King's daughter, and their bridal is celebrated with a feast and wedding cup in the Sea King's realm.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 983-1099 confidence: medium

Ceremonial fishes bring food on coral trays; the bridal is celebrated, the young pair pledge themselves with the wedding cup of wine three times three, and fishes dance.

Urashima is married to Otohime Sama, the Sea King's daughter, in the Sea King's realm with a formal wedding feast and cup.
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Japanese Fairy Tales THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER / THE JELLY FISH AND THE MONKEY; lines 4819-4939 confidence: medium

The ambassadors return with a lovely young dragon whose scales are green, whose eyes give fiery glances, and whose robes are adorned with sea jewels.

The Dragon King marries a young dragon bride in a grand ceremony attended by sea creatures.
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Japanese Fairy Tales THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER / THE JELLY FISH AND THE MONKEY; lines 4819-4939 confidence: low

The king sends fish ambassadors to find a dragon bride; he marries the young dragon, and sea creatures gather in ceremonial celebration.

The Dragon King marries a dragon bride in a lavish ceremony attended by the creatures of the sea.
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Japanese Fairy Tales THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER / THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES; lines 5595-5702 confidence: low

The helper says he is Okuni-nushi-no-Mikoto, not a King's son; his brothers have gone to seek Princess Yakami of Inaba, while he follows as an attendant carrying a large bag.

Princess Yakami gives herself to Okuni-nushi-no-Mikoto, who is identified in the passage as a fairy and worshiped as a god in parts of Japan.
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Kwaidan: Stories and Studies of Strange Things A DEAD SECRET / YUKI-ONNA / THE STORY OF AOYAGI / JIU-ROKU-ZAKURA; lines 2287-2389 confidence: high

The attendants say the king desires Akinosuké to become his son-in-law and to wed the August Princess that day.

The king commands that Akinosuké become his son-in-law and adopted husband of the princess, and the marriage is performed with court ceremony.
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Kwaidan: Stories and Studies of Strange Things HI-MAWARI / INSECT STUDIES / BUTTERFLIES / MOSQUITOES; lines 3618-3708 confidence: medium

Males appear only in a particular season, live briefly, are tolerated in small numbers as husbands for the Mothers-Elect, and perish almost as soon as their duty is done.

Males appear at a particular season, are tolerated as husbands for the Mothers-Elect, and are imagined as royal bridegrooms for a single night after which marriage signifies death.
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mangaian

Myths and Songs from the South Pacific BY KOROA, CIRCA 1814. / THE VOYAGE OF INA. / FOR A FEMALE REED-THROWING MATCH, CIRCA 1814. / BY KOROA.; lines 4839-4912 confidence: medium

Tane-the-fierce comes driving shoals of young fish to cover the white sandy beach of Tinirau's sacred islet.

Tinirau is named as future or royal husband, and the destination is associated with a sacred islet and a sacred spot attained by few.
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Myths and Songs from the South Pacific CHAPTER I. / MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA.; lines 1040-1085 confidence: medium

The woman identifies herself as Papa, Foundation, daughter of Timatekore and Tamaiti-ngava-ringavari, Soft-bodied.

Papa, called Foundation, becomes the cherished wife of Vatea within a creation-myth passage.
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Myths and Songs from the South Pacific CHAPTER I. / MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA.; lines 929-1038 confidence: low

At Raiatea, Tu-papa, identified as the same as Tu-metua, becomes wife of Ra the Sun-god, whose frequent visits are checked by Maui.

The Raiatea note says Tu-papa becomes wife of Ra the Sun-god, whose frequent visits to her home are checked by Maui.
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Myths and Songs from the South Pacific PREFACE. / F. MAX MULLER. / INTRODUCTORY REMARKS. / CON TENTS.; lines 704-758 confidence: low

The miscellaneous section lists a bachelor god seeking a wife, Echo or the cave fairy, a reed-throwing prince, origin of kite-flying, Uti's torch or will-a-wisp, mosquitoes, the long-lived, human arts and inventions, perils of beauty, origin of pigs at Rarotonga, seeking for light, Rata's canoe, and a prayer or charm for a thief or murderer.

The miscellaneous section lists 'A bachelor god in search of a wife.'
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Myths and Songs from the South Pacific PROLOGUE TO THE DRAMATIC FETE OF POTIKI, / ON HIS ASSUMPTION OF THE TEMPORAL / SOVEREIGNTY, CIRCA 1790. / THE FAIRY OF THE FOUNTAIN.; lines 14058-14148 confidence: medium

The lovely captive becomes the cherished wife of the chief Ati, who fills the fountain with great stones so that his fairy spouse will not return to nether-world.

Ati, a chief, marries the fairy woman, who is praised as a divine being and bears his fair son.
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Myths and Songs from the South Pacific SECOND FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT. / INA'S VOYAGE TO THE SACRED ISLE.; lines 4526-4608 confidence: medium

"Come bear me on thy back / To my royal husband Tinirau, / With him to live and die."

Ina asks to be carried to her royal husband Tinirau and is described as the intended bride of the god Tinirau while voyaging to the Sacred Isle.
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Myths and Songs from the South Pacific SECOND FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT. / INA'S VOYAGE TO THE SACRED ISLE.; lines 4610-4760 confidence: high

Ina goes ashore, sees salt-water ponds and a fish-preserve in Tinirau’s dwelling, finds a wooden drum, beats it, and its sound reaches Tinirau at Pa-enua-kore.

Ina is found by Tinirau, a god and king of all fish, and becomes his cherished wife at his islet dwelling.
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Myths and Songs from the South Pacific SONG OF THE TWINS. / MATARIKI, OR PLEIADES. / THE SUN AND MOON. / THE WOMAN IN THE MOON.; lines 2631-2691 confidence: medium

The section is headed as the woman in the moon; Ina is the eldest daughter of Kui-the-Blind, and Marama (Moon) descends from heaven to fetch her as wife.

Marama, identified as Moon, descends from his heavenly place to fetch Ina to be his wife after becoming enamoured of her.
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Myths and Songs from the South Pacific THE MARINER'S COMPASS OF POLYNESIA. / POLYNESIAN PLURALS. / POLYNESIAN NUMERATION. / INDEX.; lines 17450-17622 confidence: low

"Bachelor god in search of a wife"

The index includes a bachelor god in search of a wife.
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zoroastrian

The Zend-Avesta, Part I: The Vendidad FARGARD III. 2 1 / FARGARD III. 23 / FARGARD III. 25 / FARGARD III. 2J; lines 6196-6281 confidence: medium

Ahura Mazda says the fourth is the one who cultivates the most corn, grass, and fruit, waters dry ground, and dries ground that is too wet.

The Earth rejoices in cultivation and water management; unsown land is compared to a childless maiden wanting a good husband, and the cultivator is called a husbandman.
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The Zend-Avesta, Part I: The Vendidad FARGARD III. 23 / FARGARD III. 25 / FARGARD III. 2J / FARGARD III. 29; lines 6284-6371 confidence: medium

“like a loving bride on her bed, unto her beloved”; the bride brings children and the earth brings fruit.

The passage explicitly compares the Earth’s fruitfulness to a loving bride with her beloved who brings forth children.
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The Zend-Avesta, Part I: The Vendidad FARGARD X. I 35 / I 26 VENDIDAD. / I38 VENDIDAD. / I4O VENDIDAD.; lines 11441-11490 confidence: medium

Earth cleansing: say aloud a formula worshiping 'this earth,' the earth with women, the earth that bears people, and women who are Ahura's.

The earth formula mentions women who are Ahura's, and the note explains these women as heavenly rivers or rain waters called Ahura's spouses.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3170-3324 confidence: medium

Divinities spring from the hearth of the altar; Piety brings offerings and prayers to the altar fire, is compared with Vedic Aramati, and is linked in Avesta practices with traces of union with Atar, the fire-god.

The passage says practices preserve traces of old myths on Piety's union with Atar, the fire-god.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I 86 THE GATHAS. / YASNA LIII. 187 / THE GATHA(A) VAHI6TA ISTIS (VAHIS- / YASNA LIII. 189; lines 10497-10534 confidence: medium

The commentary treats the Saoshyant reference as uncertain, suggests Zarathustra as a possible referent, posits a bridegroom, and describes the youngest daughter of Zarathustra as a bride whose name means full of religious knowledge and is compared for piety to a maid of ancient Israel.

A bridegroom and Zarathustra's daughter as bride are framed through holiness, piety, sacred affection, domestic virtue, and priestly admonition.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments THE GATHA(A) VAHI6TA ISTIS (VAHIS- / YASNA LIII. 189 / I90 THE GATHAS. / YASNA LIII. I91; lines 10583-10634 confidence: medium

The master of the feast says to Pouruista, daughter of Zarathustra, that "him will they give thee as a help in the Good Mind's true service" and as "a chief and a guardian."

The wedding-related exchange joins a female respondent and an unnamed male partner in Good Mind's true service, with counsel together and just action.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LI. 185 / I 86 THE GATHAS. / YASNA LIII. 187 / THE GATHA(A) VAHI6TA ISTIS (VAHIS-; lines 10431-10494 confidence: medium

"The composition has for its substance a marriage song, but one of a politically religious character."

The passage explicitly calls the composition a politically religious marriage song and associates it with the nuptials and marriage festival of Zarathustra's child.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LIII. 189 / I90 THE GATHAS. / YASNA LIII. I91 / I92 THE GATHAS.; lines 10637-10686 confidence: medium

A priestly master speaks monitions to marrying maidens, refers to laws of the Faith and the life of the Good Mind, and instructs bride and bridegroom to cherish one another in Righteousness for happy home-life.

The passage gives ritual-religious instruction to marrying maidens and to bride and bridegroom, linking marital conduct to Righteousness and happy home-life.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXVI. / YASNA XXXVII. 285 / YASNA XXXVII. / YASNA XXXVIII.; lines 14735-14753 confidence: low

"we worship this earth which bears us, together with Thy wives, O Ahura Mazda"

Earth and the waters are identified as wives of Ahura Mazda, and the wives are worshiped for sanctity.
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inca

Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 101 / ANTIQUITIES OF PERU. 103 / ANTIQUITIES OF PERU. 10 / ANTIQUITIES OP PEEC. 107; lines 5213-5295 confidence: low

Huayna Ccapac wants to marry his second sister Mama Cuca, who refuses; after force is attempted, her prayers and threats make him desist. He brings presents and offerings to his father’s body and asks for her as wife; the body gives no answer, and fearful signs in the heavens appear, portending blood, called Ccalla-sana.

The passage contrasts more elaborate ceremonies for the first wife with a later marriage and describes Huayna Ccapac’s failed attempt to marry his second sister.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 69 / ANTIQUITIES OF PERU. 71 / ANTIQUITIES OF PERU. 73 / ANTIQUITIES OF PERU. 75; lines 3810-3901 confidence: high

Manco marries his sister Mama Ocllo so they might have no equal and not lose caste; they enact laws, conquer disobedient provinces and nations, and the Ttahuantinsuyus come with rich presents as news of the new Ynca spreads.

Manco Ccapac marries his own sister Mama Ocllo, and the passage explains that the marriage is celebrated so that they might have no equal and might not lose the caste.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OP PERU. 99 / ANTIQUITIES OF PERU. 101 / ANTIQUITIES OF PERU. 103 / ANTIQUITIES OF PERU. 10; lines 5123-5210 confidence: medium

After three years, the coronation is prepared; Huayna Ccapac's own sister Ccoya Mama Cusirimay is assigned as wife according to ancestral custom, and they are married on coronation day.

Huayna Ccapac's own sister Mama Cusirimay is assigned as wife according to ancestral custom, and they are considered married in the Creator's temple during the coronation sequence.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 103 / ANTIQUITIES OF PERU. 10 / ANTIQUITIES OP PEEC. 107 / ANTIQUITIES OP PEEU. 109; lines 5298-5402 confidence: medium

Huascar makes Rava Ocllo marry Huayna Ccapac's dead body to become legitimate; temple ministers perform the ceremony out of fear, and Huascar takes the title of legitimate son and has chiefs swear obedience.

Huascar makes his mother marry Huayna Ccapac's dead body in order to become legitimate, then takes the title of legitimate son and receives oaths of obedience.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 103 / ANTIQUITIES OP PERU. 105 / ANTIQUITIES OP PERU. 107 / ANTIQUITIES OF PEKU. 109; lines 4734-4838 confidence: high

Huascar makes his mother Rava Ocllo marry Huayna Ccapac's dead body to become legitimate; temple ministers perform the ceremony out of fear, and chiefs swear obedience.

Huascar makes Rava Ocllo marry the dead body specifically so that he can become legitimate, and temple ministers perform the ceremony.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 103 / ANTIQUITIES OP PERU. 105 / ANTIQUITIES OP PERU. 107 / ANTIQUITIES OF PEKU. 109; lines 4734-4838 confidence: medium

Great Curacas ask Ccuricancha ministers to deliver ccapac llautu, suntur-paucar, tupac-yanri, and ccapac-uncu; rich dresses, plumes, and arms are distributed; Huascar receives the ccapac-llautu and marries his sisters.

After receiving the ccapac-llautu and name, Huascar marries his named sisters.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 99 / ANTIQUITIES OP PERU. 101 / ANTIQUITIES OF PERU. 103 / ANTIQUITIES OP PERU. 105; lines 4577-4656 confidence: medium

After three years, coronation preparations begin; Huayna Ccapac’s own sister Ccoya Mama Cusirimay is assigned as wife according to ancestral custom; the city is decorated with feather plumes and golden pebbles.

Huayna Ccapac’s own sister is assigned as wife according to ancestral custom, and the pair are considered married after a temple ceremony integrated with the coronation.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OP PERU. 69 / ANTIQUITIES OP PEEU. 71 / ANTIQUITIES OF PERU. 73 / ANTIQUITIES OF PERU. 75; lines 3397-3474 confidence: high

Manco Ccapac marries his sister Mama Ocllo, and the marriage is said to preserve their unequal status and caste.

Manco Ccapac marries his sister Mama Ocllo, and the text says the marriage was celebrated so that they might have no equal and might not lose caste.
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korean

Korean Folk Tales - Imps, Ghosts and Fairies TEN THOUSAND DEVILS 109 / THE HOME OF THE FAIRIES / THE HOME OF THE FAIRIES 113 / THE HOME OF THE FAIRIES 115; lines 3503-3565 confidence: medium

The hungry young man eats strange viands; the old man says he has a marriageable daughter, has sought a son-in-law, and asks the young man to live there and become that son-in-law.

The old master in a genii/fairy-palace setting states that his daughter is marriageable, chooses the young stranger as son-in-law, and arranges a wedding day.
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Korean Folk Tales - Imps, Ghosts and Fairies THE HOME OF THE FAIRIES 117 / THE HOME OF THE FAIRIES 119 / THE HOME OF THE FAIRIES 121 / THE HOME OF THE FAIRIES 123; lines 3763-3805 confidence: medium

The man tells his friend that he has been to the home of the genii and has been married; the friend finds him unchanged except for strange, comfortable clothing that is seasonal, never washed, never soiled, and never worn out.

The man says he has been married in the home of the genii, and a servant later brings his two sons.
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Korean Folk Tales - Imps, Ghosts and Fairies THE HOME OF THE FAIRIES / THE HOME OF THE FAIRIES 113 / THE HOME OF THE FAIRIES 115 / THE HOME OF THE FAIRIES 117; lines 3568-3631 confidence: medium

Beautifully dressed women wait; the master's daughter arrives with attendants, jewels, beautiful clothing, and a pearl fan hiding her face, and her beauty dazzles the young man.

A young man from a country hut completes wedding rites with the master's daughter in a fairy or genii setting and becomes a sharer in fairy joys.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 1 1 3 / HYUNG BO AND NAHL BO. 1 1 5 / THE FAITHFUL DANCING- GIRL WIFE.; lines 3604-3735 confidence: medium

Toh Ryung asks her name and age; she gives the name Chun Yang Ye and says she is sixteen; he says he is also sixteen and praises her beauty.

The lovers are the same age, share nearly the same birthday on the lantern festival, and Toh Ryung explicitly says the gods and Heaven intended them to be husband and wife.
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Korean Tales SIM CHUNG. / SIM CHUNG. / SIM CHUNG. / SIM CHUNG.; lines 5020-5080 confidence: medium

An officer versed in astronomy reports that a brilliant star descended from heaven and alighted upon the palace, and interprets it as favorable to the royal family.

After the King sees the maiden, officials report the star omen, and the King describes the flower and the 'divine maiden,' it is decided that he should marry her.
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Korean Tales THE ENCHANTED WINE-JUG . 55 / THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE. / CHING YUH AND NY A IN 00. 69; lines 2032-2153 confidence: medium

Uhh Hah dreams of the youth from the roadside, gazes at the fan whose characters are usually concealed, discovers the message, and concludes it is a heaven-arranged union.

Uhh Hah treats the fan message and earlier encounter as evidence of a heaven-arranged union and a mutual pledge.
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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

Ching Yuh and Kyain Oo are star attendants of the Sun who marry, become absorbed in each other, and are banished by their master to opposite sides of the great river dividing the heavenly plains, identified as the Milky Way.

Two star attendants marry, are punished for excessive attachment, and are placed on opposite sides of the Milky Way with only rare meetings allowed.
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Korean Tales THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE. / CHING YUH AND NY A IN 00. 69 / CHING YUH AND NY A IN 00.; lines 2284-2310 confidence: low

The father realizes that he nearly punished the maiden for refusing to surrender the fan and had sent her away unattended to wander alone rather than retaining her and uniting her to his son.

The father thinks he might have united the maiden to his son but instead sent her away; the couple is later reported to have departed toward danger.
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mongol

Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1127-1262 confidence: medium

Rogmo descends from the crest of a high hill, would turn away from Yoro, but Shikeer holds her and says she must honor her pledge to wed the man who vanquished her champions.

Rogmo is required to marry the one who vanquished her champions, and Yoro’s victory is treated as creating a public marriage claim.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1264-1427 confidence: medium

The authority says Yoro has shown mastery in marksmanship and single combat but is poorly suited to Lady Rogmo; he decrees a horse race, with Rogmo as wife to the first rider reaching the goal.

Lady Rogmo’s marriage is repeatedly assigned through public tests: first a horse race and then the slaying of the Wild Boar.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1429-1544 confidence: medium

Sengeslu Khan asks his soothsayer to read the omen; the soothsayer says heaven bids him give his daughter to whoever plucks the magic bird’s golden plumage, which can be done only by the high gods’ will.

The soothsayer says Sengeslu Khan’s daughter is to be given to the man who plucks golden plumage by divine will; Yoro plucks the feathers and binds them into Lady Rogmo’s headdress.
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Gessar Khan VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM; lines 1998-2148 confidence: low

Keeme Khan and the people entreat Gessar to recall the parrot and promise obedience; Gessar asks whether Keeme Khan will burn the khanin’s body, take another spouse, and give Aralgo to Gessar as second wife.

Gessar makes Aralgo his requested boon, Keeme Khan gives her as Gessar’s second wife, and public rejoicing follows the restored peace and healing.
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Sagas from the Far East TALE XX. / TALE XXI. / TALE XXII. / TALE XXIII.; lines 10991-11105 confidence: medium

Kuhû, Sinivali, Râkâ, and Anumati are named as four moon-divinities invoked in Rig Veda hymns and described as feminine deities.

The passage names feminine moon-divinities and describes Soma, a masculine moon-divinity, as having twenty-seven daughters of Daxa as wives.
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Sagas from the Far East THE FALSE FRIEND. / THE PRETENDED SON. / THE WISE PARROT. / FOOTNOTES; lines 11810-11933 confidence: medium

The footnote says the ficus indica or banyan and the ficus religiosa or pippala are planted side by side with marriage ceremonies.

The footnote says the banyan and pippala are planted side by side with marriage ceremonies.
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Sagas from the Far East THE PRAYER MAKING SUDDENLY RICH. / TALE XII. / TALE XIII. / THE FORTUNES OF SHRIKANTHA.; lines 3977-4041 confidence: medium

Shrikantha asks the talisman to bring a daughter of the devas as wife; a deva maiden descends with a hundred maidens, becomes his wife, and a hundred sons are born.

Shrikantha asks for a daughter of the devas as wife, and a deva maiden descends with companions and becomes his wife.
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6438-6507 confidence: medium

The servant Devasarman hears an invisible voice ordering him to demand Madanrekhâ in marriage and threatening him if he disobeys.

An invisible being commands a servant to request Madanrekhâ’s hand and threatens him until the request is conveyed and the marriage granted.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO; lines 5625-5747 confidence: high

Corn asks about the unmarried Tobacco woman and sends the little boy to Tobacco's father to ask whether Corn should return and seek the daughter; the father says he has nothing against Corn and tells the boy to say Corn should come.

Corn asks for Tobacco, Tobacco waits in a prepared kee, Corn and his bride stay there, and corn and pumpkins rain throughout the night for the people to gather.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 1601-1680 confidence: medium

A white buffalo speaking as chief says the man has married a very brave man’s wife, cites a condition about a braver man marrying his wife, and instructs the man to make arrows and bows with specified feathers and woods.

The white buffalo chief says the man has married a very brave man’s wife and reports the condition that a man braver than he may marry his wife.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10310-10409 confidence: high

Earth Doctor says he will unite earth and sky as female and male, and sun and moon as husband and wife, so that helpers may be born.

Earth Doctor explicitly likens earth-sky and sun-moon unions to female-male or husband-wife unions intended to produce helpers.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies BUREAU OF AMERICAN ETHNOLOQY / TWENTY-THIRD ANNUAL REPORT PL. CXI / TWENTY-THIRD ANNUAL REPORT PL. CXII / SWORD SWALLOWERS; lines 25972-26047 confidence: medium

The Hlem'mosona arrives with the hle'et'tone; eight Hle'wekwe play notched sticks; et'towe are handed to bearers; bearers and men with bows and arrows form an east-facing line; novices stand before it with sponsors behind them; the et'towe are waved downward during prayers for cold rains and snows to prepare Earth Mother for Sun Father.

The prayers for cold rains and snows are said to prepare the Earth Mother for the embrace of the Sun Father.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TABLE OP PARTICIPANTS / BTEVESSON) / THLA'HEWE CEREMONY FOR RAIN / I 134-5678 9 10; lines 10451-10539 confidence: medium

At sunset A'shiwanni deposit four black te'likinawe with feathers and six grains of corn in six colors beneath the ki'wi'sine floor through a circular opening symbolic of the entrance to the undermost world; the offerings are for the Council of the Gods and deceased A'shiwanni for rains, and to Pau'tiwa so the sun may embrace the earth and make her fruitful.

The passage says offerings or prayers seek that the sun or Sun Father may embrace the earth so that she becomes fruitful and gives fruits to the people.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies THLA'HEWE CEREMONY FOR RAIN / V- 16 4- / O Q O O 20 / TWENTY-THIRD ANNUAL REPORT. PL. XX; lines 10978-11082 confidence: medium

The dancers keep time with songs "entreating the Sun Father to embrace the Earth Mother that she may give to them the fruits of her being."

The songs ask the Sun Father to embrace the Earth Mother so that she may give the fruits of her being.
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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 7480-7549 confidence: medium

At the Kwal'ashi house the parents ask who Shits'ukla is; the father feeds him meat, takes him as a son, offers him one daughter as wife, and Shits'ukla chooses the elder daughter; he sleeps with her in an upper room on deerskins.

The Kwal'ashi father adopts Shits'ukla, gives him a daughter as wife, and then shows him the game animals from which he obtains meat.
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Tusayan Migration Traditions CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS / TUSAYAN MIGRATION TRADITIONS; lines 910-981 confidence: medium

Flute legendists say their ancestor descended to the Underworld, drew a maid to him by flute-playing, married her in the Sun-house, and she became mother of the Flute clan.

The maid marries the Flute ancestor in the Sun-house and becomes the mother of the Flute clan.
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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: medium

Lu explains that his preserve fowls were stolen and that he found the thieves eating them; Tangaloa says the act was bad but asks Lu to spare them in the heaven of peace and offers him the title King of heaven and Langituavalu as wife; Lu accepts peace.

Tangaloa offers Lu the title King of heaven and his daughter Langituavalu as wife if he spares the thieves; the marriage follows and the child Samoa becomes ancestral to the islands.
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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: medium

A dowry is prepared, Lu marries Langituavalu, and Tangaloa tells him to name the earth Samoa in remembrance of the preserve fowls; the couple have a child named Samoa, the islands are peopled from them, and a proverb says the heavens are swinging and touching the earth.

Langituavalu comes from heaven, marries Lu, has children on earth, and the passage attaches the proverb that the heavens are swinging and touching the earth.
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Samoa, A Hundred Years Ago And Long Before CHAPTER III. / A FUTURE STATE--RELIGION, ETC. / CHAPTER IV. / GODS SUPERIOR--WAR AND GENERAL VILLAGE GODS.; lines 883-995 confidence: medium

Another fragment says a Savaii Fe'e married a chief's daughter on Upolu, made a hole in the reef associated with Apia harbour, went upriver, and built an inland stone house still called the house of the Fe'e.

A Savaii Fe'e marries a chief's daughter on Upolu and makes a reef opening associated with Apia harbour.
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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 2301-2405 confidence: medium

The girl urges the boy to seek another home; they wander and call at the house of Tangaloa of the heavens, where Tangaloa takes the girl and marries her.

The siblings visit the house of Tangaloa of the heavens, and Tangaloa takes the girl and marries her.
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Samoa, A Hundred Years Ago And Long Before CHAPTER VI. / THE PEOPLE--INFANCY AND CHILDHOOD. / CHAPTER VII. / ADULT AND ADVANCED YEARS.; lines 2764-2888 confidence: medium

Siati, a youth noted for singing, is challenged by a serenading god who promises him his daughter if Siati is the better singer; Siati wins and travels to the god's land on his aunt's shark.

A serenading god challenges Siati, promises his daughter if Siati sings better, and Siati later marries Puapae, the god's daughter.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XVII. / WARS. / CHAPTER XVIII. / THE HEAVENS, AND THE HEAVENLY BODIES.; lines 5106-5159 confidence: medium

When Luamaa’s turn came, Ui offered herself instead; the sun saw Ui, desired to live with her, ended the sacrifices, and took her as wife.

The sun desires Ui, takes her as wife, and ends the sacrifices.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII / CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN.; lines 188-329 confidence: medium

A second account is introduced as a cosmical genealogy in the form of married couples, with columns for male, female, and progeny.

The cosmical genealogy is explicitly arranged as married male and female pairs whose progeny are earth, clouds, winds, dew, heavens, daylight phases, and named descendants.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII / CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN.; lines 331-452 confidence: medium

Fire and water marry and generate earth and its contents; a chain of contests among natural beings ends when creepers rot, swarm with maggots, and the maggots grow into men.

Fire and water marry, and from them spring earth, rocks, trees, and everything.
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melanesian

The History of Melanesian Society, Volume 1 CHAPTER XIII / TONGA, SAMOA AND NIUE / CHAPTER XIV / THE HAWAIAN ISLANDS; lines 19232-19313 confidence: medium

The highest marriage grade is described as a union between full brother and sister of the highest rank; its offspring were niau-pio or branch of the pio, and such chiefs required prostration and observed a clothing restriction.

The highest chiefly marriage grade is a brother-sister union of the highest rank; its offspring are niau-pio and linked to sacred status and public prostration.
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The History of Melanesian Society, Volume 1 CHAPTER XIII / TONGA, SAMOA AND NIUE / CHAPTER XIV / THE HAWAIAN ISLANDS; lines 19315-19404 confidence: medium

Lower-grade marriage ceremony: the pair lay under bark-cloth; those present called out the formula three times; presents were exchanged and sacrifices might occur, increasing in number with rank.

Marriage rites include a bark-cloth covering or tent, public acclamation, exchange of presents, and possible sacrifices that increase with rank.
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The History of Melanesian Society, Volume 1 D I / E I / CHAPTER IV / BANKS ISLANDS; lines 5439-5487 confidence: medium

The motar says, “my husband are you,” and says she refused others who brought purchase-money because she did not want them.

After the motar declares Wetmatliwo her husband, he orders preparations involving the square, house partition, and drumming-board; she performs music, he dances into the house, and they lie together.
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The History of Melanesian Society, Volume 1 D I / E I / CHAPTER IV / BANKS ISLANDS; lines 5811-5908 confidence: low

Viov and Pir are closely associated; members can eat from one another's ovens, Viov is male and Pir female, Pir was said to be Viov's wife, and the author notes uncertainty while reporting related tales about badge origins.

The author was told that Pir is regarded as the wife of Viov.
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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 2 CHAPTER XXXIII / RELIGION AND MAGIC / CHAPTER XXXIV / SUN AND MOON ; STONE-WORK; INCISION; TATTOOING; lines 20249-20354 confidence: medium

New Hebrides examples include a Mau stone carved with sun and moon, a Malikolo stone painted with forms interpreted as crescent moon and rainbow, two Anaiteum stones called sun and moon, a belief that the moon is wife of the sun, and Anaiteum songs, dances, and food offerings to the moon.

The passage reports a belief in the New Hebrides that the moon is the wife of the sun.
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The Melanesians of British New Guinea HENI CEREMONY. / EAR PIERCING. / NOSE BORING. / CHAPTER IV; lines 5069-5166 confidence: low

The bride prepares a sleeping mat for the bridegroom, who comes publicly to her before the house is quiet for the night.

Bride and bridegroom are specially adorned, sleep together on a prepared mat, then move at dawn toward the husband's house, followed by exchanges between affinal groups.
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shan

Shans at Home, With Two Chapters on Shan History and Literature AN OLD SHAN STATE IN SOUTHERN CHINA / THE NGAI-LAO KINGDOM / I4 THE NORTHERN SHANS / THE MAO KINGDOM; lines 1101-1216 confidence: medium

Hkun-ai, son of an aged couple at Man-se, watches cattle near a lake, sees a dragon princess, follows her to dragon country through mutual love, and returns with her to Man-se.

Hkun-ai and the dragon princess are united by mutual love; he follows her to dragon country and returns with her as wife.
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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 Shan King of Yun-nan places his beautiful fifteen-year-old daughter in an island palace and proclaims that she will marry any man who can reach the island dry-shod, without bridge or boat, and strike the palace gong.

The king promises his daughter to the man who can cross to the island palace dry-shod, without bridge or boat, and strike the gong; Hkun-Tung-Hkam succeeds through supernatural aid.
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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 Shan King of Yun-nan places his beautiful fifteen-year-old daughter in an island palace and proclaims that she will marry any man who can reach the island dry-shod, without bridge or boat, and strike the palace gong.

The bride-winning marriage joins Hkun-Tung-Hkam to the Yun-nan royal house; the passage states that the tale shows the Mao Shan princes connected with the Ngai-Lao Shans by marriage.
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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 1218-1322 confidence: high

A blind Chinese princess is set adrift on a raft on a lake or river; when the raft reaches shore, a white tiger is accepted as husband; they have four sons, whom the legend sends westward to found principalities in the Mao kingdom.

A blind Chinese princess is set adrift, reaches shore, accepts a white tiger as husband, and bears four sons who found Mao principalities.
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Shans at Home, With Two Chapters on Shan History and Literature BOYS BESIDE PAGODA. / GAMES AND WORK / WOMAN IN WORKING DRESS. / YOUNG MARRIED WOMEN.; lines 4362-4401 confidence: medium

The rite is hoped to prevent the woman from dying unmarried in the next life; the passage adds that marriage is primarily aimed at having children.

The passage says the dead unmarried girl was married to the tree so that in her next life she should not again die childless.
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Shans at Home, With Two Chapters on Shan History and Literature THE HUSBAND WHO LOST HIS WIFE AND CHILDREN / THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES.; lines 10577-10734 confidence: medium

The restored men prostrate before Kap-pa-ra and say he delivered them from the guilt that turned them to stone; one identifies himself as king of the serpent country and promises a daughter, and another identifies himself as king of the roc country and promises repayment.

The restored serpent-country king promises and gives a daughter to Kap-pa-ra, while the roc-country king gives a daughter and states an alliance between the countries.
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Shans at Home, With Two Chapters on Shan History and Literature THE HUSBAND WHO LOST HIS WIFE AND CHILDREN / THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES.; lines 10577-10734 confidence: medium

Hsa-pu-te-hsa receives the visitors with a sitting place, water gourd, and betel-box; Kap-pa-ra explains King Hpung-ka-lit sent him to ask her to be his wife; she says previous suitors died and are stone by the stairway; Kap-pa-ra pours magic water on the stones and they become men.

Kap-pa-ra says he was sent from a far country by his brother King Hpung-ka-lit to ask Hsa-pu-te-hsa to be his wife, and later returns with her to present her to the king.
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biblical

The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 569-720 confidence: medium

Wisdom reaches from end to end and orders all things; the speaker loved and sought her from youth and desired her as spouse; she is conversant with God, loved by the Lord, teaches knowledge of God, and chooses God’s works.

Wisdom is described as feminine, loved and sought by the speaker, and desired as spouse and cohabiting companion.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2033-2181 confidence: medium

A daughter is told to forget her people and father's house; gifts and favor-seeking are mentioned; the king's daughter in gold and needlework is brought with virgin companions into the palace.

A daughter or king's daughter leaves her father's house, is desired by the king, enters the palace with companions and ornate garments, and future children are envisioned as princes.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4267-4392 confidence: high

The addressee is told not to fear or be ashamed; the Maker is her husband and Redeemer; the LORD called her as a forsaken wife and promises gathering, mercy, and everlasting kindness after momentary forsaking.

The Maker is called the addressee's husband, and the LORD describes her as a forsaken wife whom he will gather and show mercy with everlasting kindness.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4769-4888 confidence: high

Zion/Jerusalem's righteousness and salvation shine; Gentiles and kings see its glory; it receives a new name, becomes crown and diadem in God's hand, and is called Hephzibah/Beulah rather than Forsaken/Desolate; God rejoices as bridegroom over bride.

Zion's land is renamed Hephzibah and Beulah, said to be married, and God is said to rejoice over Zion as a bridegroom over a bride.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1305-1427 confidence: high

The LORD sees that it is the time of love, spreads his skirt over the figure, covers her nakedness, swears to her, enters covenant with her, washes away her blood with water, and anoints her with oil.

The LORD covers the figure's nakedness, enters covenant with her, says she became his, adorns her, and the passage later frames her as a wife who commits adultery.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 1320-1447 confidence: high

The marriage of the Lamb is announced; his wife is ready, clothed in clean white fine linen identified as the righteousness of saints, and the blessed are called to the marriage supper.

The passage announces the marriage of the Lamb, the readiness of his wife, her white linen, and the blessing of those called to the marriage supper.
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buddhist

The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2585-2634 confidence: medium

The parents celebrate the marriage despite unwillingness; the pair live apart without carnal passion, Dukulaka avoids killing or selling fish and deer, and he asks to become an ascetic.

Although their parents celebrate the marriage, Dukulaka and Parika live apart like Brahma without entering carnal passion.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 13625-13736 confidence: medium

Mahosadha places Princess Pancalacandi upon treasure, performs ceremonial sprinkling, and says, “here is she for whose sake you came; let her be your queen.”

Pancalacandi is placed on treasure, ceremonially sprinkled, and presented as Vedeha's queen and wife.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5462-5553 confidence: medium

The king fears death, three times promises to give Samuddaja to Dhatarattha, and the Naga kings withdraw, build a godlike city, and send a complimentary present.

Samuddaja is given by her father to Dhatarattha after threats; gifts and wealth accompany the transfer, and she is described as becoming the chief queen of the Naga king.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IX / THE CONSECRATING OF ABHAYA / CHAPTER X / THE CONSECRATING OF PANDUKABHAYA; lines 7566-7707 confidence: medium

Pandula gives him a hundred thousand pieces of money to enroll soldiers and tells him to make queen the woman whose touch turns leaves to gold and to make Canda his chaplain.

Pandula tells Pandukabhaya to make queen the woman whose touch turns leaves to gold; Palu’s touch changes banyan leaves into golden vessels and the food does not diminish.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER VI / THE COMING OF VIJAYA / CHAPTER VII / THE CONSECRATING OF VIJAYA; lines 6961-7106 confidence: medium

Vijaya, armed with five weapons, comes to the pond, sees no footprints emerging, suspects the woman, recognizes her as a yakkhini, catches her with a noose, seizes her hair, raises his sword, and demands his men; she begs for life and offers a kingdom and service.

Kuvanna offers Vijaya a kingdom, later assumes maiden form, becomes his spouse, and thinks she will bestow kingship on him.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER VII / THE CONSECRATING OF VIJAYA / CHAPTER VIII / THE CONSECRATING OF PANDUVASUDEVA; lines 7297-7431 confidence: medium

Panduvasudeva’s party travels disguised as mendicant monks, lands at the Mahakandara river, is respectfully received, reaches Upatissagama protected by devatas, is recognized after a seventh-day prophecy, and receives sovereignty but not consecration because he lacks a consort.

Panduvasudeva lacks solemn consecration until he has a consort; after Subhaddakaccana arrives, she is consecrated queen and he is consecrated king.
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guiana amerindian

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

Oriyu appears as the 'real Spirit of the Water' with beautiful hair entangled in the line; the man gets her into his boat.

A female Spirit of the Water becomes a human man's wife on condition that her origin not be divulged.
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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

The text states that, like forest spirits, Oriyus have strong sexual predilections and may come nightly in anthropomorphic male or female form after Indians of the opposite sex.

Male and female Oriyus visit humans of the opposite sex at night; these relationships require secrecy and exclusivity.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 5266-5339 confidence: medium

A man renowned for finding bees' nests chops a hollow tree for honey; a voice says, "Take care! You are cutting me," and he finds a nude beautiful woman who identifies herself as Maba, the Honey-Mother or Spirit of Honey.

A human man marries Maba, identified as the Honey-Mother and Spirit of the Honey, under the condition that he never mention her name.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115 / FAMILIAR SPIRITS / Chapter VIII; lines 4265-4316 confidence: medium

The father orders the girls to call the visitor; they shout 'Dahu! Daku!' and Siwara immediately answers. The house-master welcomes him, and Siwara says he visited the previous day and kept the girls company.

The father offers the elder daughter to Siwara, the mother consents, and the Hebu obtains her as wife and resides with her family.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115 / FAMILIAR SPIRITS / Chapter VIII; lines 4610-4653 confidence: medium

Mawiri asks about tobacco, asks to be taught smoking, then insists that the Indian remain to prepare tobacco leaves; the Indian takes up abode with the Bush Spirits as son-in-law of a Yurokon.

The Indian takes up abode with the Bush Spirits as son-in-law of a Yurokon, marries Mawiri’s daughter, and has three children with her.
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Legends and Myths of the Aboriginal Indians of British Guiana THE GREAT SERPENT'S SKIN. / VARIOUS LEGENDS. / THE SORCERER'S DAUGHTER. / THE DEMARENA.; lines 7558-7616 confidence: medium

A human-born man sees the sons and daughters of the earth advance, joins their mystic dance, dances beside an elfin maiden, and courts her as a bride.

A human suitor courts an elfin Demaredu maiden, accepts her father's challenge to share a home beneath earth or wave, and the union is linked to a family origin.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk A FABULOUS BIRD 129 / MAGIC OINTMENT 131 / TRANSFORMA TION 133 / SACRIFICE 135; lines 6850-6938 confidence: high

Story 56 is said to indicate a sacrifice to a water-god, called Dodo, apparently to prevent river overflow; the author notes similarity to Jephtha and says the victim carried some disgrace, since the sister of the girl who married Dodo's son is mocked.

Stories are summarized as involving sacrifice to Dodo to prevent overflow or secure plentiful water, with one victim associated with marriage to Dodo's son.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk CHAPTER V. / THE LORE OF THE FOLK. / COURTSHIP 75 / INTIMACY PREVIOUS TO MARRIAGE 77; lines 4439-4518 confidence: medium

A writer describes Fita furra: several of each sex are shut in an autumn enclosure for a month, fed by an attendant, with expenses borne by a rich man who believes he benefits the community.

Boys and girls are secluded in an enclosure; pregnancy after the period creates recognized marriages, and the rite is linked with ensuring clan fecundity.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk DODO'S SON 307 / THE GIRL WHO MARRIED DODO'S SON. / DODO'S SON 309 / DODO'S SON 311; lines 14062-14139 confidence: medium

The Sister instructs the Girl to throw or break baskets at specified hills after forests, then returns to her Husband in the water.

The Sister is married to Dodo’s Son, who is also called the Son of the King of the River, and she lives with him in a water household.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk INHERITANCE 107 / HAUSA SUPERSTITIONS / CHAPTER VI. / GODS AND SPIRITS 111; lines 5863-5954 confidence: medium

Gajjimare may be represented by the water-serpent killed in the Daura legend; it is sometimes said to be Uwardowa’s husband and Kuri’s father. Other rainbow names are Masharua, water drinker, and Bakkan gizzo, spider’s bow.

Gajjimare is sometimes said to be Uwardowa’s husband and Kuri’s father.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk SOLOMON AND THE BIRDS 303 / THE KING'S SON'S WIFE 305 / DODO'S SON 307 / THE GIRL WHO MARRIED DODO'S SON.; lines 13915-13979 confidence: medium

The king promises a daughter of his own blood in marriage to the son of the King of the River if victorious; the river agrees and opens a passage, and later resumes its flow after he crosses back.

The king promises a daughter of his own blood in marriage to the son of the King of the River; the marriage is later proclaimed and the girl is delivered as a bride.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WICKED GIRL 331 / THE HALF-BROTHERS 333 / THE WHITE-BREASTED CROW 335 / THE WHITE-BREASTED CROW, 337; lines 15086-15165 confidence: medium

The Wild-Cat tells the Leper to hold its tail and takes her to the Heavens; she meets the King of the Heavens and asks about his marriageable daughters, who number about fifty.

The Leper travels to the King of the Heavens and later to the King of Agaddez to request daughters for her son as wives.
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islamic

The Koran (Al-Qur'an) CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33210-33306 confidence: low

The pious are lodged securely among gardens and fountains, clothed in silk and satin, seated facing one another, espoused to fair large-eyed damsels, given fruits, spared death after the first death, and delivered from hell's pains.

The pious are said to be espoused to fair damsels with large black eyes in the secure afterlife setting.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29806-29859 confidence: medium

The text says that when Zeid resolved to divorce his wife, God joined her in marriage to Mohammed so that believers would not be blamed for marrying the wives of adopted sons after the matter was determined.

God is said to join Zeid's former wife in marriage to Mohammed, with the stated aim of removing blame from believers in analogous marriages after divorce.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29806-29859 confidence: low

The prophet is reminded of telling a favored man to keep his wife and fear God; when Zeid resolves to divorce her, God joins her in marriage to the prophet so that believers are not blamed for marrying wives of adopted sons after the matter is resolved.

God joins the divorced woman in marriage to the prophet so that believers will not be blamed for marrying wives of adopted sons after the prior marriage is resolved.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29861-29947 confidence: low

The note recounts Mohammed seeing Zeinab, Zeid resolving to divorce her, Mohammed fearing scandal, and the later marriage after the divorce term; another note says Zeinab vaunted that God made the match.

The notes and translated passage connect Zeinab's marriage to Mohammed and the prophet's marriage permissions with revelation and divine authorization.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29949-30004 confidence: medium

The text permits the prophet to postpone or restore the turn of wives, says the wives may be content, and states that God knows what is in hearts.

The passage gives divine rules concerning the prophet’s wives, permissible and impermissible marriages, household access, and the protected status of the prophet’s wives.
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The Koran (Al-Qur'an) SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN. / SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS.; lines 6349-6428 confidence: medium

The passage states that polygamy is allowed by the Koran but rejects the idea that it grants an unbounded plurality.

The passage treats marriage, polygamy, divorce, remarriage, waiting periods, and maintenance as governed by Koranic precepts.
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zuni

Zuni Folk Tales HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER; lines 4146-4244 confidence: high

At Háwikuh, a very beautiful maiden lives under the care of her father, a great priest, who had devoted her to sacred things and kept her in the house away from men.

The Sun-father sees the secluded maiden, descends to her room along a beam of light, loves her, and wins her as wife.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13329-13449 confidence: high

The voice from the jar asks that all windows and doors be closed and raw cotton brought; at night the young man appears again, more handsome than before, and marries the girl.

The priest-chief’s daughter marries the young man, and he is explicitly described as a child of the Sun-father and a god.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 5155-5267 confidence: medium

At night he builds a fire and prepares food, but the maiden fears the fire, its light pains her eyes, and she can at first eat only a little cooked food.

The young man travels with the Rattlesnake woman, lives with her as wife, fathers twins with her, and is eventually taken after death to her home.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1473-1577 confidence: medium

The assembled Eagle people welcome the pair; an old man spreads his wings and asks whether they will be wife and husband, both say yes, and the youth marries the Eagle-maiden.

In the sky-world home of the Eagle people, an elder asks the youth and Eagle-maiden to be wife and husband, they agree, and they marry.
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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.

A Rain God secretly descends in rain and dew, woos the maiden, and marries her unseen by her people.
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Zuni Folk Tales THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA; lines 3205-3277 confidence: medium

“I love you, my maiden!” The youth says he dwells “in all the Waters of the World, and in each particular water.”

The serpent-youth declares love, says the maiden will dwell with him in all waters, and she descends with him to dwell ever after.
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arctic inuit

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 5299-5429 confidence: low

Comer’s notes are introduced as new information on religious ideas; Boas says the recorded Sedna legend differs from earlier tales and is apparently affected by the tale of three girls who married animals.

The passage explicitly frames the account as a Sedna legend variant and includes women marrying a dog and a bird, with one woman named ancestress of all people.
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The Eskimo of Baffin Land and Hudson Bay, Part II PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / PONDS BAY.; lines 5139-5253 confidence: medium

Ponds Bay names for Sedna are listed; smiling when referring to her is forbidden; she married a red dog father of white people, dwarfs, and Eskimo; her place at Sinaraun has heather-burning and caribou-skin taboos, with punishment by her and howling by the dog.

Sedna is said to have married a red dog who became father of white people, dwarfs, and Eskimo.
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The Eskimo of Baffin Land and Hudson Bay, Part II TALES FROM THE WEST COAST OF HUDSON BAY. / NOTES ON LEGENDS. / VI. TEXTS FROM CUMBERLAND SOUND. / CONCLUSION.; lines 8202-8313 confidence: medium

The protectress of game-animals marries a sea-bird who wears ivory goggles.

The protectress of game-animals marries a sea-bird wearing ivory goggles.
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The Labrador Eskimo DOLLS. / MUSIC. / RELIGION. / TORNGARSOAK AND SUPERGUKSOAK.; lines 6702-6812 confidence: medium

The passage names Supergu'ksoak as a female deity over land animals, especially reindeer, and Tornga'rsoak as a male deity over sea animals; it states that the male deity is the husband of the female deity and notes similar arrangements elsewhere.

Supergu'ksoak and Tornga'rsoak are explicitly husband and wife and jointly cover major subsistence animal domains.
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The People of the Polar North: A Record ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER / THE TWO BROTHERS; lines 12975-13147 confidence: low

The daughter carries blubber outside; Poulineq seizes her from behind, she cries out that it is a man, and he tells her to fetch trousers.

After his magical flight, Poulineq reaches a distant household, asks for clothing, enters, and takes the daughter to wife.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A 2 1 / PLATE IV / QUEEN / QUEEN; lines 4868-4972 confidence: low

The Queen wakes very thirsty, attempts to drink the water, and Solomon seizes her hand. He claims she has broken her oath; she releases him from his oath so she may drink, and afterward they sleep together.

A king and queen sleep together after the Queen releases Solomon from his oath under pressure of thirst.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1260-1369 confidence: medium

Makeda is lodged in quarters Solomon prepared, converses with him, is impressed by his person, piety, wisdom, and speech, and after a splendid banquet Solomon takes her to wife.

Solomon takes Makeda to wife; she bears Menyelek, who later seeks and receives recognition from Solomon.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1729-1848 confidence: medium

Solomon desires the Queen; she says she came as a maiden and virgin; he proposes lawful marriage and a covenant that if she comes to him by night on his bed she becomes his wife by the Law of Kings. Solomon then instructs her for days.

Solomon proposes lawful marriage and a covenantal condition; after the Queen comes to his bedside and drinks, he claims she has become his wife by the Law of Kings.
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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

The Song of Songs image of sixty armed men around Solomon’s bed is interpreted as righteous groups resisting evil thought and Satan; the sword is interpreted as Scripture and the bed as the Church of Christ.

The bed of Solomon from Song of Songs is interpreted as the Church of Christ, with righteous defenders around it.
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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 2601-2714 confidence: medium

Solomon invites Makeda to a splendid banquet in a great tent with ten courses, spiced dishes, scented oils, and perfumes; once alone, he offers a couch, and they exchange conditions and vows.

Solomon’s banquet and reciprocal oath are followed by Makeda’s thirst, her taking of water, Solomon’s accusation of oath-breaking, and her sleeping with him.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3402-3535 confidence: medium

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.

The egg-born man finds a hair in the river, follows it upstream to the woman, marries her, and their descendants are named as the Mandaya.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3891-4021 confidence: high

Balatama makes his errand known to the Sultan, who asks his courtiers to decide whether his daughter should be given to Bantugan; the courtiers object.

The court sets extraordinary gifts as conditions for Bantugan's marriage to the Sultan's daughter, and the Sultan later accepts the marriage when the gold statue proves powerful.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 427-544 confidence: medium

Ini-init cooks rice and fish; Aponibolinayen wakes, leaves the house for the betel-nut tree, and Ini-init later goes to shine in the sky as his work.

The passage identifies Ini-init as the Sun whose work is shining in the sky, and states that Aponibolinayen and the Sun marry.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 546-660 confidence: high

At the stone's home he becomes a handsome man, says they will hold a spirit ceremony and pay the marriage price, and magic provides neighbors to pound rice and build a large spirit house.

The union is formalized through ceremonies for the spirits, a spirit house, and payment of the marriage price; the following tale also begins with engagement gifts and arrangements for bride payment.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 2701-2841 confidence: medium

In the tale 'Lumawig on Earth,' Lumawig is called the Great Spirit; from his place in the sky he sees two sisters gathering beans and descends to visit them; the younger is named Fukan.

Lumawig, identified as the Great Spirit, marries the younger sister Fukan.
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fjort

Notes on the Folklore of the Fjort (French Congo) DEATH AND BURIAL OF THE FJORT. 115 / APPENDIX I. / NZAMBI, 119 / ABOUT NZAMBI.; lines 5604-5623 confidence: medium

"Nzambi Mpungu made the world and sent Nzambi there," then came down, married his creation, and became "the father of us all."

Nzambi Mpungu is said to come down and marry his creation.
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Notes on the Folklore of the Fjort (French Congo) INDEX. / I., 146 / INDEX. / INDEX.; lines 7904-8101 confidence: low

Index entries identify Nzambi Mpungu as the Creator, state that he causes tides and that his fire was stolen, and list stories of his ambassador and of Nzambi’s daughter, including the spider winning and losing her and her marriage.

The index lists Nzambi’s daughter and refers to her marriage; it also names a story in which the spider won and lost her.
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Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. / THE FOLKLORE OF THE FJORT. 3 / THE FOLKLORE OF THE FJORT. 5 / THE FOLKLORE OF THE FJORT. 7; lines 1785-1859 confidence: high

A story treats the sky as boreable: Nzambi on earth promises her daughter to whoever goes to Nzambi above and brings down Nzambi Mpungu's fire; the woodpecker bores the hole and the spider makes the silken cord from heaven to earth.

Competitors for Nzambi's daughter must ascend or pass to Nzambi above and bring down a little of Nzambi Mpungu's fire from heaven.
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Notes on the Folklore of the Fjort (French Congo) TO LIFE. / HOW JNSASS1 (GAZELLE) GOT MARRIED. 37 / THE VANISHING WIFE. 41 / ANOTHER VANISHING WIFE. 43; lines 3111-3192 confidence: medium

The first woman says she has come to be Mavungu's wife and comfort him; she appeals to her fetish, causing Mavungu to become beautifully formed and then dressed differently.

After becoming Mavungu's wife, the woman transforms his body and dress and magically builds him a large house and town.
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Notes on the Folklore of the Fjort (French Congo) W. CROOKE, B.A. / G. LAURENCE GOMME, F.S.A. / WITH THE PRESIDENT AND HON. TREASURER. / F. G. GREEN.; lines 9895-10020 confidence: medium

Folk-Lore, Vol. VI is listed with contents including the Rollright Stones and their Folklore, Corean customs, taboos of commensality, Bantu customs and legends, The Sacred Marriage, shoe-throwing at weddings, folksongs in the Kalevala, and witch-burning at Clonmel.

The Vol. VI contents include an article titled The Sacred Marriage.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4010-4107 confidence: low

The king asks Sindbad to marry a rich and beautiful lady and to stop thinking of his own country.

Sindbad marries by royal command and later learns that marriage subjects him to the island’s burial law.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6304-6426 confidence: medium

The eunuch tells the king the princess was cured without being seen; the king gives Badoura to the stranger as wife, and Camaralzaman reveals he is a prince, son of Schahzaman.

After the cure is accepted, the king places Badoura's hand in Camaralzaman's and the wedding occurs the next day with public rejoicing.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6304-6426 confidence: high

"I am an astrologer and I come to restore health to the Princess Badoura... of marrying her should I succeed, or of losing my life if I fail."

The proclaimed condition is marriage to Badoura if the healer succeeds and death if he fails; the king later fulfills the marriage promise.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6304-6426 confidence: high

Badoura sees her ring, rises quickly, reaches the doorway, recognizes Camaralzaman, embraces him, and is drawn back by the nurse, where she restores her ring to him.

The reunited pair wonder how they have met after a long separation, and the wedding takes place the next day.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 690-804 confidence: medium

At a seaport after successful trade, a beautiful but poorly dressed woman pleads to marry the narrator and board the ship; he consents, dresses her well, marries her, and sails.

A poorly dressed woman asks to marry the narrator, is later revealed as a fairy, and says the disguise tested his good nature.
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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 11715-11907 confidence: medium

Metztli/Yohualticitl is a Mexican goddess of the moon in the myth of Nanahuatl; the Moon is mythic mother of the Inca dynasty and wife of the sun in Chibcha mythology.

The Moon is described as wife of the sun in Chibcha mythology.
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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: medium

The youth is mated to four high-born maidens, feasted by the nobility, says farewell on the sacrificial day, breaks musical instruments on the teocalli ascent, and has his heart torn out by the high-priest.

Before sacrifice, the victim is mated to four high-born maidens, feasted, entertained, and then separated from them at the fatal day.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2559-2652 confidence: medium

Tlaloc is espoused to Chalchihuitlicue, who bears the Tlalocs or Clouds; green jadeite images typify water; a gold serpent typifies lightning; water-gods are linked with thunder.

Tlaloc is espoused to Chalchihuitlicue, and she bears him the Tlalocs, glossed as Clouds.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9522-9617 confidence: high

Later Peruvian mythology recognizes earth, thunder, and creative agency; Mamapacha is Earth-Mother, and Pachacamac animates things emerging from earth.

Pachamama/Mamapacha is Earth-Mother and mother-spirit, while Pachacamac is father-spirit; they are worshipped as divine mates in some localities.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3806-3893 confidence: medium

Ometecutli-Omeciuatl, individually Tonacatecutli and Tonacaciuatl, are Lords of Duality responsible for origins; their garments symbolize light; Tonacatecutli is associated with the male sky principle and Tonacaciuatl with earth.

The paired Lords of Duality are tied to the origin of creation, and the passage describes sky and earth in male-female generative terms.
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romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1625-1742 confidence: medium

The prince and the palace ladies grow accustomed to living together; after he tells his story he marries the youngest sister, and the ladies permit him to go anywhere nearby except the Valley of Lamentation.

The prince remains with the fairy sisters, marries the youngest fairy, and lives peacefully in the palace without aging.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2011-2141 confidence: medium

Mogarzea identifies himself as a prince, says he went to the Sweet-milk Lake to marry a fairy among three fairies living there, and says wicked elves took his soul, leaving him joyless with sheep on barren land.

Mogarzea's failed journey and the youth's requested reward both concern reaching the Milk Lake and obtaining one of three fairies as a wife.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2143-2278 confidence: medium

The boy takes flute and food, walks three long summer days to the Milk Lake in a fairy kingdom, plays at the lake, sees a dazzling gold-haired fairy dance and vanish, and on the third day seizes and kisses her while taking the rose from her head.

The boy snatches the fairy's rose, refuses to return it, fastens it in his hat, and the fairy follows him before they agree to marry.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4787-4901 confidence: medium

The Red Emperor divides his empire between his son and his daughter's husband; the Poor Boy brings his mother to court, and a wedding is celebrated.

The Poor Boy is treated as the Red Emperor's daughter's husband, receives a share of the empire, and participates in a wedding.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 7091-7187 confidence: medium

Petru rushes to Fairy Aurora, clasps her, and kisses her. She has the bay led into the stables of the sun and enters the palace with Petru.

Petru kisses Fairy Aurora and enters her palace; immediately afterward, fairies, flowers, springs, winds, the wheel of life, the black veil, and the sun undergo renewal, and a wedding follows.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / CHAPTER III. / CHAPTER IV. / REMARKS ON THE FOREGOING.; lines 3110-3217 confidence: high

"The deities Obatala and Odudua represent, say the priests, Heaven and Earth."

Obatala/Heaven marries Odudua/Earth, and their children are identified with Land and Water.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 2598-2728 confidence: medium

Olokun-su or Elusu is Olokun's wife, lives in the Lagos harbour bar, is white and human-shaped with fish-scales, has sacred fish, punishes fishers by capsizing canoes and drowning occupants, and is presented as a local sea-goddess attached to the general sea-god, with a Gold Coast comparison.

Olokun-su is described as a local sea-goddess attached to the general sea-god as his wife; Olosa is also described as Olokun's principal wife.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L / CHAPTER II.; lines 1547-1673 confidence: high

Odudua is wife of Obatala, coeval with Olorun, possibly said to come from Ife; she represents earth married to the anthropomorphic sky-god, and temple calabashes symbolize Heaven and Earth.

Obatala and Odudua are described as sky-god/Heaven and Earth, as spouses, and as parents of cosmic-element children.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L / CHAPTER II.; lines 1547-1673 confidence: high

Yemaja marries her brother Aganju and bears Orungan; his name is interpreted as “in the height of the sky,” compared to the Ewe Free-air Region, and explained as the space between sky and earth or Air.

Yemaja marries her brother Aganju, and their son Orungan is interpreted as the space between sky and earth, or Air.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. PEO VERBS. / CHAPTER XIV. / CHAPTER XV. / CONCLUSIONS.; lines 11280-11401 confidence: high

Kronos is said to marry Rhea, the earth; the Yoruba myth makes Obatala marry Odudua, who also represents the earth.

Obatala marries Odudua, who represents earth; the passage also notes Air/Orungan marrying Water/Veninja and compares these pairings with Greek and Roman examples.
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armenian

Armenian Legends and Poems ARTAVASD / MOSES OF KHORENE / FOLK SONGS / THE TEARS OF ARAXES; lines 2363-2561 confidence: high

Earth’s sounds rest, waters heave and keep vigil, flowers stand like brides, and forests wait with nuptial joy for Heaven’s blessing in sacred showers so each may clasp its mate.

Flowers are decked like brides, forests wait with nuptial joy, and Heaven’s blessing falls in sacred showers before each clasps its mate.
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Armenian Legends and Poems CHRIST AND ABGARUS / MOSES OF KHORENE / ARAXES CAME DEVOURINGLY / EARTH AND SKY; lines 2711-2782 confidence: high

“And thus they loved, though never side by side, / Though Nature willed they should be parted wide”

Earth and Sky are personified as lovers who remain widely separated but seek contact through night gazing, rising waters, mountains, clouds, kiss, song, embrace, and caress.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4246-4349 confidence: medium

Sandaramet, wife of Aramazd, is invisible goddess and earth personification; Aramazd's rain brings vegetation from her; she later becomes a synonym of Hades.

Aramazd sends rain upon his wife Sandaramet, personified earth, and vegetation results.
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Armenian Legends and Poems THE DREAM / THE SORROWS OF ARMENIA / ARTASHES AND SATENIK / MOSES OF KHORENE; lines 1723-1792 confidence: medium

Wedding songs say gold rained when Artashes became bridegroom and pearls when Satenik became bride; the narrator links this to kings scattering coins at temple doors and queens scattering pearls in the bridechamber.

The wedding song describes gold and pearls raining when Artashes and Satenik become bridegroom and bride, and the narrator links this to kings scattering coins at temple doors and queens scattering pearls in the bridechamber.
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caucasian

Caucasian Folk-Tales BALAI AND BOTI 83 / BALAI AND BOTI 85 / THE VIRGIN QUEEN 87 / THE VIRGIN QUEEN 89; lines 4293-4439 confidence: medium

The Virgin Queen wakes, sees the bite mark, notices the tasted food and drink, consults her mirror, gathers the armies of seven kingdoms, and demands the fruit-picker from the blind king.

After public recognition and the healing of the blind king, the youngest son marries the Virgin Queen, a ruler of seven kingdoms.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47; lines 2651-2727 confidence: high

The next morning the king’s son offers gold for the pig; the peasant says it is their bread-winner, but the prince offers twenty pieces of gold, puts the pig in his saddle-bag, and leaves.

A prince buys the pig after seeing its hidden maiden form and insists on marrying it despite paternal objection.
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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 youth claims the maiden; she leads him to her father the Chan as bridegroom, explains the story, and the Chan welcomes him as son-in-law and arranges a wedding-feast.

The maiden presents the youth as bridegroom; after hearing the story, the Chan accepts him as son-in-law and holds a wedding-feast.
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Caucasian Folk-Tales THE VIRGIN QUEEN 89 / ARSUMAN 93 / THE FAITHFUL SERVANT 95 / THE FAITHFUL SERVANT 97; lines 4753-4775 confidence: medium

The old woman says the king has one daughter who spoke until her seventh year but has since been dumb, and that the king will give her as wife to whoever can make her speak.

The king promises his daughter as wife to whoever can make her speak, while unsuccessful attempts are punished by beheading.
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ekoi

In the Shadow of the Bush B 2 / ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN / CHAPTER II; lines 1507-1601 confidence: medium

The author interprets the bird and tree as a wedding of earth and sky: the bird is akin to air and sky, while the tree roots in the ground and may reach the nether world, making it a personification of Mother Earth.

The author explicitly calls the bird-and-tree arrangement a wedding of earth and sky and labels the paired principles Sky Father and Earth Mother.
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In the Shadow of the Bush GOVERNMENT, ETC. 323 / CHAPTER XXXI / FOLK-LORE 337 / FOLK-LORE 339; lines 17336-17438 confidence: high

A daughter is born to Obassi Osaw and a son to Obassi Nsi; when they reach marriageable age, Nsi asks to exchange children, and Osaw agrees.

Obassi Nsi and Obassi Osaw exchange children for marriage; Nsi's son goes up to the heavens with gifts, and Ara descends to earth as Nsi's wife.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 36448-36597 confidence: high

“Sky father and Earth mother ... Wedding of, Ekoi parallel symbolism.”

The index explicitly lists a wedding of Sky father and Earth mother.
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In the Shadow of the Bush ON THE WAY TO OBAN / CHAPTER II / RELIGION / U-TTW; lines 1664-1725 confidence: high

The passage identifies the Cretan double-headed axe/labrys and describes an axe embedded in a sacred tree as the union of sky-father and earth-mother, essential to fertility; the double-axe symbolizes united deities with male axe head and female handle.

The passage explicitly describes the axe embedded in a tree as the union of sky-father and earth-mother, essential to fertility.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends A LEGEND OF MOLOKAI / XVIII / KALIUWAA / SCENE OF THE DEMIGOD KAMAPUAA'S ESCAPE FROM OLOPANA; lines 5052-5132 confidence: high

Tradition says Kamapuaa conquered the volcano, Pele its goddess became his wife, and their harmony explains the lack of new islands or extensive eruptions; Pele's boiling lava is described as her potent weapon that enlarged or formed islands.

The passage states that Kamapuaa conquered the volcano, Pele its goddess became his wife, and their harmony affected eruptions and island formation.
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Hawaiian Folk Tales: A Collection of Native Legends KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I / PART II; lines 2126-2232 confidence: medium

Kalelealuaka dismisses the food wish and states his wish for Kakuhihewa's daughters as wives, royal foods, house-building, famous awa, and the king's personal service in preparing and serving awa.

Kalelealuaka wishes that the daughters of Kakuhihewa become his wives and that the king provide food, a house, awa, and personal service.
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Hawaiian Folk Tales: A Collection of Native Legends KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I / PART II; lines 2344-2364 confidence: low

The King personally pours awa for Kalelealuaka, brings a gourd of water for rinsing, offers food, and waits on him until his wants are supplied.

After being served by the King and drinking awa, Kalelealuaka is led by a marshal to the two daughters of Kakuhihewa, who become his wives.
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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: high

Akaaka is introduced as a mountain spur at the head of Manoa Valley, married to Nalehuaakaaka, represented by lehua bushes; they have twins, Kahaukani and Kauakuahine, associated with Manoa wind and rain.

The twins Kahaukani and Kauakuahine, associated with Manoa wind and rain, are arranged in marriage, and the passage says this made permanent the union of rain and wind in Manoa Valley.
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kimbundu

Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUTELEMBE AND NGUNGA. / XIII. / XIII. / DIBANGA NI HUEDI JE.; lines 5132-5165 confidence: medium

Lord Sun tells Spider to weave a large cobweb down to earth for the taking down of his daughter; Spider finishes the web.

The bride is daughter of Lord Sun and Lady Moon, is taken down to earth, and marries the son of na Kimanaueze.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUTELEMBE NI NGUNGA. / MUTELEMBE AND NGUNGA. / XIII. / XIII.; lines 4971-5082 confidence: high

The son writes to Lord Sun and Moon that the first-present is coming, asks for the amount of the wooing-present, and gives Mainu the Frog the letter and forty macutas to carry.

The son sends a first-present and a sack of money as wooing-present to Lord Sun and Lady Moon, who are addressed as parents-in-law and receive the gifts in heaven.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUTELEMBE NI NGUNGA. / MUTELEMBE AND NGUNGA. / XIII. / XIII.; lines 4971-5082 confidence: medium

Frog tells the son that he delivered the wooing-present, that it was received, and that the son should choose the day to bring the bride home.

The son needs people to go to heaven to bring home the bride, others refuse, and Frog volunteers to undertake the task.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes O ANA A MUTUDI. / VIII. / THE CHILDREN OF THE WIDOW. / THE KIANDA AND THE YOUNG WOMAN.; lines 4317-4359 confidence: medium

“The same under the water became Kianda.”

Kianda, associated with the underwater realm, obtains the young woman as wife and takes her under water before living with her.
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native american california

Creation Myths of Primitive America HAKA KAINA / PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES; lines 16308-16454 confidence: medium

Titindi Maupa hurries while singing of Paiowa, Wakara's youngest daughter in the west; Wakara's children are the stars, and Titindi Maupa hopes to marry the youngest daughter if her father agrees.

Titindi Maupa sings of Paiowa, Wakara's youngest daughter in the west, and is traveling to marry her if her father gives her; Wakara's children are identified with the stars.
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Creation Myths of Primitive America OLELBIS AND MEM LOIMIS / PERSONAGES / NORWAN / NORWAN; lines 3886-3945 confidence: medium

Sanihas is described as another light person, daylight generally and everywhere; the root Sa is connected with light and Sas, the Wintu word for sun.

Sanihas, a daylight figure, is wife of Chulup Win Herit, who lives on the bed of the eastern ocean; she visits him nightly there.
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Creation Myths of Primitive America PERSONAGES / KOL TIBICHI / KOL TIBICHI. / PERSONAGES; lines 12559-12702 confidence: high

Wakara’s family dances around the fire and Pun Miaupa, sings, rises through the sweat-house smoke-hole, and travels westward unseen. The passage says all stars are Wakara’s daughters and that he will allow Halai Auna only to one Tuina cannot kill.

Wakara will allow Halai Auna only to someone Tuina cannot kill; Tuina has killed previous men with tobacco; Pun Miaupa survives the ordeal and remains Halai Auna’s husband.
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Creation Myths of Primitive America TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA / JUIWAIYU; lines 21666-21783 confidence: medium

Damhauja is described as the last-quarter moon; his sons and daughters are stars, his daughters are married to Mapchemaina people except two dreamed of by Juiwaiyu, and Mapchemaina beings later become earthly animals, plants, rocks, and insects.

Damhauja is identified as the moon, and his daughters and sons are stars; the daughters are married to Mapchemaina people except two dreamed of by Juiwaiyu.
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native american southeast

Myths of the Cherokee Myths of the Cherokee / MYTHS OF THE CHEROKEE / JAMES MOONEY / CONTENTS; lines 185-259 confidence: low

Contents entries 63-87 list titles including Ûñtsaiyi' the Gambler, Tla'nuwa, U`tlûñ'ta the Spear-finger, Nûñ'yunu'wi the stone man, an enchanted lake, the Bride from the south, the Ice Man, Selu, underground panthers, Bear titles, the Great Leech, Nûñne'hi spirit folk, spirit defenders, a slant-eyed giant, Thunder's sister, a haunted whirlpool, Yahula, and water cannibals.

A title states 'The man who married the Thunder's sister'.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23542-23634 confidence: medium

A British Columbia myth describes cold-wind people of the north and hot-wind people of the south at war; intermediary Indians arrange peace by marriage, and the south sends a daughter to marry the son of the north.

The British Columbia myth summarizes war between northern cold-wind and southern hot-wind peoples, resolved by marriage between the southern daughter and northern son.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24120-24209 confidence: medium

Haywood, citing Charles Hicks, records a tradition that mounds came from earthquake and great noise during adoption into Tuli-cula's family; Tuli-cula was invisible and had taken a wife from one of the towns; the disturbance began when his first son was born.

Tuli-cula is an invisible person who takes a wife from a town; the Balsam legend also describes a maiden becoming the bride of a spirit.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24313-24424 confidence: low

The story The Man who Married the Thunder's Sister was heard from John Ax, with additions and variants from Swimmer and others, and was noted in Hagar's manuscript.

The story title names a man who married Thunder's sister, and the accompanying note discusses marriage forms.
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navajo

Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 7212-7296 confidence: low

Inside the hut a young woman makes a decorated buckskin shirt. The father enters with Nati'nesthani's rags, calls them his son-in-law's goods, places them among fine fabrics, and seats Nati'nesthani beside the woman on fine skins.

The old man repeatedly calls Nati'nesthani son-in-law and seats him beside the daughter on fine skins.
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Navaho Legends INDUSTRY. / POETRY AND MUSIC. / TRIBAL ORGANIZATION. / RELIGION.; lines 1206-1301 confidence: medium

The passage calls the deity of fruitful Nature properly female and beneficent, says Estsánatlehi is the wife of the Sun, and locates her home in the west, which the author connects with rain and spring thawing breezes.

The passage calls Estsánatlehi a female, beneficent deity of fruitful Nature and the wife of the Sun.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5436-5514 confidence: medium

At Tsolíhi, Tsóhanoai asks Estsánatlehi to come west and make a home for him, citing his aid to her boys and Nayénezgani’s promise; she rejects his claims and repulses him four times.

Tsóhanoai asks Estsánatlehi to come west and make a home for him; she refuses imposed claims and agrees only after he promises specified gifts and a dwelling.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2511-2602 confidence: medium

The created pair are named First Man and First Woman. The gods have a brushwood enclosure built and tell them to live as husband and wife; they produce five pairs of twins, including a barren hermaphrodite first pair, with repeated four-day birth and maturation intervals.

The gods direct the construction of an enclosure and tell First Man and First Woman to live together as husband and wife; their descendants populate the land.
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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 2783-2897 confidence: medium

A Dheal tree sprig in the nose septum shows the occasion is sacred; the wirreebeeun's toilet is complete, and she is given smoking Budtha leaves to carry, with an authorial note comparing them to bridal bouquets.

The passage explicitly marks the occasion as sacred, stages the girl's approach to her betrothed, separates the pair by fire, and then moves them to the same side as married partners.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER X / CHIEFLY AS TO FUNERALS AND MOURNING / CHAPTER XI / SOMETHING ABOUT STARS AND LEGENDS; lines 4245-4351 confidence: medium

Yarragerh has the Budtha, Bibbil, and Bumble trees as wives, and when he breathes on them they produce shoots, buds, flowers, and fruit, marking spring.

Male winds woo, kiss, or breathe on tree wives and beloveds, producing shoots, buds, flowers, fruit, and spring; the winds are also linked with rain.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 135 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 137 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141; lines 10710-10754 confidence: low

Second grade: at marriage, men otherwise tabooed may have access, and men from the husband group also participate.

At the time of marriage, the woman is handed over to one man while group rights and possibly wider rights are recognized.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa CHILDREN 135 / O CI- / T V / OLD WOMEN 137; lines 10650-10831 confidence: low

Women do not take part in sacrifices to God, though one woman is said to have described herself as the wife of God and to have established a sort of cult.

One woman is reported to have described herself as the wife of God and to have established a sort of cult.
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With a Prehistoric People: The Akikuyu of British East Africa INDEX / INDEX / INDEX / INDEX; lines 24374-24560 confidence: low

Stars are listed as children of the moon; the sun is listed as husband of the moon and worshipped as a manifestation of God.

The index identifies the sun as husband of the moon, stars as children of the moon, and the sun as worshipped as a manifestation of God.
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With a Prehistoric People: The Akikuyu of British East Africa THE INITIATION OF THE MEDICINE-MAN / INITIATION 253 / AVOCATIONS 255 / AVOCATIONS OF THE MEDICINE-MAN; lines 16300-16424 confidence: low

Nya-kai-ro, claiming to be the wife of God, is said to have been translated. Ki-shu-ro and Nya-kai-ro both founded cults lasting about ten years and taught no distinctive doctrines.

Nya-kai-ro presents herself as the wife of God.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race STOEY OF MARU-TUAHU. 247 / STOKY OF MAKU-TUAHU. 249 / STORY OF MARU-TUAHU. 251 / STORY OF MARU-TTTAHU. 253; lines 7764-7822 confidence: medium

Te Paka, son of Hotunui, nephew of Te Whatu, and younger brother of Maru-tuahu, is given the elder daughter of Te Whatu as wife; she bears Te Kahureremoa.

The passage links marriages to named offspring and then to named descendant tribes, especially through Maru-tuahu and the youngest daughter of Te Whatu.
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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: high

Reports of Tawhaki's courage and beauty reach a young maiden of the heavenly race; she descends from the heavens at night, lies beside the sleeping Tawhaki, and leaves before dawn.

A maiden from the heavenly race descends to Tawhaki at night, visits him repeatedly, conceives, reveals herself, and lives with him as his second wife.
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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

Heaven remains separated from spouse Earth; Earth's warm sighs are mists, and Heaven's tears are dew-drops.

Heaven and Earth are spouses who remain separated, while Earth's sighs become mists and Heaven's tears become dew.
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andamanese

The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5343-5427 confidence: medium

The most usual statement in all tribes is that the sun is the wife of the moon and the stars are their children; North Andaman names are given for moon, sun, larger stars, and smaller stars, and individual stars or constellations are not recognized.

The passage repeatedly describes the sun and moon, or moon and another named being, in husband-wife terms, and gives the stars as children of the sun and moon in the most usual statement.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5619-5729 confidence: medium

The passage notes lack of general agreement, but says North Andaman tribes usually regard Biliku as female, Tarai as male, and frequently state that they are husband and wife.

Biliku and Tarai are frequently described as husband and wife in North Andaman accounts, and variants list children such as Perǰido, birds, the sun and moon, and winds.
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arthurian

The High History of the Holy Graal BRANCH XXV. / TITLE I. / BRANCH XXVI. / TITLE I.; lines 13481-13510 confidence: medium

The damsel says Queen Jandree sent her, wants to be lady and queen of Arthur's land and Arthur's wife, and commands him to renounce the New Law and believe in her God; refusal means he cannot trust in security in his land.

Jandree demands to become lady and queen of Arthur's land, marry Arthur, and have him renounce the New Law for her deity or gods.
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The High History of the Holy Graal BRANCH XXXII. / INCIPIT. / TITLE I. / VIII.; lines 14948-15064 confidence: low

Perceval's sister says she will marry none except God; the Widow Lady says the Damsel of the Car seeks Perceval and that the damsel wounded through the arm is healed; Perceval says he is well avenged.

Perceval's sister declares that she will marry no one except God alone.
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basque

Basque Legends Basque Legends / CONTENTS. / INTRODUCTION.; lines 318-392 confidence: low

The editor asks whether this could tell of the marriage of sun and dawn, with the sun decking morning clouds and the clouds robing the sun.

The editor suggests the wedding-dressing scene may tell of the marriage of the sun and dawn.
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Basque Legends MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL. / SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB).; lines 5383-5489 confidence: medium

The explanation reads the old king as winter, his daughter as spring, warmth, and fertility, the comb as drawing out golden hair or sun-rays, the young man as needing her aid, and the Sun-god or Cyclops as guide to the fairy bride.

The passage describes the bride as spring and fertility and concludes with a full marriage of earth and husbandry, with man wedded to summer warmth.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 597-725 confidence: medium

Isaiah is cited: there shall be a "rod out of the stem of Jesse," a flower from its root, and the Spirit of the Lord shall rest upon him.

The high-priest appoints that the Davidic man whose rod flowers and receives the Spirit in dove appearance will be betrothed to Mary.
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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 728-774 confidence: medium

After nothing appears agreeable to the heavenly voice, the high-priest consults God again; the answer identifies the only gathered person who had not brought his rod as the man to whom the Virgin is to be betrothed.

The passage narrates the betrothal of Mary to Joseph as determined through consultation with God and confirmed by a dove from Heaven.
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fijian

Tales from Old Fiji FIRST GOT PIGS 43 / FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53; lines 3878-3950 confidence: high

He travels from island to island, smiting gods and forcing peace-offerings throughout the islands, Bau, and inland Great Fiji, until he comes to the Hill of Kauvandra where the great Serpent-god dwells.

The great Serpent-god proposes marriage to Lady Sweet-eyes instead of fighting, and the Slayer marries her.
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Tales from Old Fiji FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53 / ARE LORDS OF NAIAU 55; lines 3953-4030 confidence: low

The Slayer tells Ratu-mai-na-koro about his fights and says he had conquered all the gods of Fiji except the great Serpent whose daughter he had married.

The Slayer says the only god he has not conquered is the great Serpent, whose daughter he had married; later he sends for his wife, Lady Sweet-eyes.
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inuit

Tales and Traditions of the Eskimo INLANDER. / THE ORPHAN BOY ILIARSORKIK. / THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR.; lines 11561-11608 confidence: low

The youth returns in his kayak in a silent mood and says he has taken an ingnersuak-woman for a wife.

The youth says he has taken an ingnersuak-woman as wife and subsequently seeks entry with companions to the ingnersuit abode.
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The Central Eskimo THE TORNAIT AND THE ANGAKUT. / THE FLIGHT TO THE MOON. / KADLU THE THUNDERER. / FEASTS, RELIGIOUS AND SECULAR.; lines 8075-8171 confidence: medium

The qailertetang lead men and women to opposite rows, match them in pairs, and the pairs run to the woman’s hut where they are man and wife for the following day and night.

The qailertetang match men and women in pairs who are described as man and wife for the following day and night.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGANEXWANE. / UMKXAK AZ A-WAKOGIN G Q WAY 0. / LZIN GANEKWANE. / IZINCANEKWANE.; lines 11975-12020 confidence: low

The two return home and stand at the doorway; the people come out, ask about the damsel who has come to point out her husband, and note that there are two, one accompanying the other.

The people repeatedly ask which damsel has come to point out a husband, and the episode leads into public celebration of a queen.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZOGANEKWANE. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / URCOMBEKCANTSINI.; lines 6702-6800 confidence: medium

The father says the child’s customs must be carried out, wants the bridegroom’s party to take her because crows may kill her, and the bride’s delayed puberty-related customs are completed with goats, dancing, and a cattle feast.

The passage centers on completing the bride’s customs, public dancing before the bridegroom’s party, slaughtered animals, and departure with the bridegroom’s group.
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african akan

Ashanti A WEDNESDAY ADAE CEREMONY / A WEDNESDAY ADAE CEREMONY / RELIGION : A WEDNESDAY ADAE / RELIGION : A SUNDAY ADAE; lines 8603-8732 confidence: medium

The mixture was poured into a cup made of adwin leaves; the priest advanced his right foot and the Mkwankwa chief placed his left foot on it; the priest swore that if he spoke falsely from love, hate, or falsehood, the gods he drank should slay him.

The oath formula states that Fagyase is wedded to the priest, and the note says priests and priestesses speak of being wedded to and spouses of their gods.
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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: medium

Stars are said to be ignored; the sun is prominent, the moon is his subordinate wife, and in one account she is sent by the sun to drive away night spirits, though other tribes deny this and some hide infants from the moon.

The passage identifies the sun as husband and the moon as wife, with the moon sometimes sent by the sun to drive away night spirits.
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chaco amerindian

An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco CHAPTER V / ORIGIN OF THE CHACO TRIBES / ORIGIN OF THE CHACO TRIBES / ORIGIN OF THE CHACO TRIBES; lines 1988-2027 confidence: low

Fragmentary Peruvian reference to an unnamed “sister-wife of the sun”; Chaco Indians fear a westward rainbow; the Inca ensign is the rainbow; Dobrizhoffer says Peruvians may have taught Chaco inhabitants Pleiades observance.

The passage fragment describes an unnamed Peruvian figure as the sister-wife of the sun.
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jain

Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE X. 43 / LECTURE X. 45 / LECTURE XI. 49 / HARIKESA.; lines 4633-4673 confidence: medium

The Yaksha possesses Bhadra to punish disrespect toward the holy man; physicians and conjurers cannot cure her madness; the Yaksha says she will recover only if offered as bride to Bala.

The possessing Yaksha says Bhadra will recover only if offered as bride to Bala; the king agrees and Bhadra recovers.
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jewish christian

Genesis Footnotes / Chapter 23 / Footnotes / Chapter 24; lines 1379-1467 confidence: medium

The servant takes ten camels and goods, goes to Mesopotamia and the city of Nahor, and has the camels kneel by the well outside the city at evening when women draw water.

The servant waits at the spring, asks that the appointed woman offer water to him and his camels, and Rebekah fulfills the sign through repeated drawing of water.
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malagasy

Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES. / CHAPTER XII. / MALAGASY FOLK-TALES AND FABLES.; lines 10312-10426 confidence: medium

A very rich couple has three daughters; the youngest is named Ifaravavy, meaning “last female,” and is described as the prettiest.

Ifaravavy dreams that the son of the sun comes from heaven to take a wife and chooses her instead of her two sisters.
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micronesian

The Island of Stone Money: Uap of the Carolines UAP FEIENDSHIPS / UAP FEIENDSHIPS / UAP FEIENDSHIPS / THE ISLAND OF STONE MONET; lines 2992-3106 confidence: medium

Fatumak says Liverr is a woman married to Wunumerr, Vengek is a woman married to Trunuwil, and Nafau is a woman married to Namen; descending numerical combinations are women married to their ascending reverses.

The passage describes female han associated with descending numerical combinations as married to their ascending reverse combinations, with direct examples including Liverr-Wunumerr, Vengek-Trunuwil, and Nafau-Namen.
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native american great lakes

Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 4785-4915 confidence: medium

Their parents tell them to go seek women to woo.

The youths are sent to seek wives, but the maidens kill successive visitors until the fasting youth overcomes the danger and the two youths take the maidens as wives.
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vietnamese

Stories and Legends of Annam THE TREASURE OF THE CHAM CHIEFTAIN / THE DEATH OF MY LORD TIGER / IN THE DRAGON KINGDOM / THE BETEL AND THE ARECA-TREE; lines 2106-2320 confidence: medium

Thi-Trau laments the deaths, embraces the tree, asks the gods to join her forever with her husband, and is transformed into a betel liana around the areca tree.

Thi-Trau asks the gods to join her forever with her husband, and the text says her desire is accomplished.
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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 BIRD THAT MADE MILK. 31 / STORY OF THE BIRD THAT MADE MILK. 33 / STORY OF THE BIRD THAT MADE MILK, 35 / STORY OF THE BIRD THAT MADE MILK, 37; lines 1869-1954 confidence: medium

The crocodile has many cattle and much millet and gives the boy ten cows and ten baskets of millet.

The crocodile gives cattle and millet, requests the boy's sister in marriage, later gives one of his daughters as wife to the young man, and the young woman goes as bride to Crocodile.
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