Motif
Sacred Twins
sacred_twins
A motif of the Sacred Twins and Sibling Pairs family, within the sub-family Sibling Pairs, Brother Groups, and Inseparable Children. Every row below is a tagged passage; each rests on a quote in its source text.
463 occurrences
61 traditions
hindu (100) · greek (38) · ganda (37) · native american plains (31) · roman (27) · zuni (17) · egyptian (14) · greek roman (13) · native american northwest coast (13) · germanic (11) · native american northeast woodlands (10) · african bantu (9) · native american southwest (9) · celtic (8) · gnostic (8) · navajo (7) · tongan (7) · norse (6) · mangaian (5) · melanesian (5) · buryat mongol (4) · fjort (4) · guiana amerindian (4) · hawaiian (4) · malay (4) · maya quiche (4) · mesopotamian (4) · nahua maya inca (4) · romanian (4) · samoan (4) · shinto (4) · ekoi (3) · native american plateau (3) · african akan (2) · celtic irish (2) · comparative (2) · finnic (2) · maori (2) · mongol (2) · siberian (2) · temne (2) · yoruba (2) · zulu (2) · arthurian (1) · australian aboriginal (1) · bavili (1) · buddhist (1) · caucasian (1) · christian apocrypha (1) · estonian (1) · filipino (1) · hausa (1) · hermetic (1) · islamic (1) · jewish christian (1) · nahua (1) · native american great lakes (1) · native american southeast (1) · persian (1) · vietnamese (1) · xhosa (1)
hindu
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 115-258 confidence: high
The introduction locates the epic in the Kuru kingdom, explains the Pandu and Dhrita-rashtra family division, describes the principal sons, introduces Duryodhan's jealousy and Karna's unknown origin, and compares Arjun-Karna rivalry to Achilles-Hector rivalry.
Nakula and Sahadeva are introduced as the twin youngest brothers and as sons of the Aswin twins.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 121-264 confidence: high
Introductory prose identifies Pandu and Dhrita-rashtra, the Pandava brothers, Duryodhan, Karna, the divine fathers of major heroes, and the Arjun-Karna rivalry, explicitly compared to Achilles and Hector.
Nakula and Sahadeva are identified as twin youngest brothers and as sons of the Aswin twins.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 121-264 confidence: high
Yudhishthir, Bhima, Arjun, Nakula, Sahadeva, Duryodhan, and Karna are introduced; Karna is a worthy rival of Arjun, and the narrator compares this rivalry to Achilles and Hector in the Iliad.
Nakula and Sahadeva are twin brothers and are said to be sons of the Aswin twins.
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The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70338-70489 confidence: high
Nasatyas are called healers of the blind, feeble, and broken-boned; Chyavana is made young again; the son of Tugra is lifted from floods.
The Asvins are repeatedly addressed as a pair, including as Nasatyas, Asvins Twain, Two Kings, and two heroes who heal, rescue, and assist worshippers.
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The Hymns of the Rigveda, Complete 2 Volumes AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373; lines 24419-24577 confidence: high
A variant Pair are described as twin beauties and Sisters, one dark and one bright or red; the note identifies them as Day and Night.
The passage describes a variant Pair as twin beauties and Sisters, one dark and one bright or red, with the note identifying them as Day and Night.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80399-80574 confidence: high
In Hymn CXLIII to the Asvins, Atri is made free like a horse and brought newly-born to earth; Kakshivan is restored to youth and strength like a renewed car; Atri is loosed like a firm-tied knot bound by gods.
The Asvins, addressed as a divine twain, make aged Atri free and newly-born, loose him like a knot, and restore Kakshivan to youth and strength.
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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: high
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 Asvins/Nasatyas are addressed as a pair, associated with a swift chariot and horses, and repeatedly asked to come quickly, help, save, give riches, and protect the singer.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 77684-77870 confidence: high
The Asvins are addressed as “ye Twain”; the speaker awakens them to come united, says they spread food, and compares them to plough-bulls, envoys, and bulls approaching water.
The Asvins are addressed as Twain, repeatedly described through paired images, and asked to come together in one chariot to worship, song, shared work, and honey.
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The Hymns of the Rigveda, Complete 2 Volumes AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235; lines 15531-15728 confidence: high
The Asvins' coursers travel through regions; their car flies round the sea of air, golden fellies scatter moisture, and they drink sweetness while attending the Mornings.
The Asvins are addressed as a pair and repeatedly depicted travelling in a car or chariot with coursers or steeds to bring protection, treasures, and aid.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14039-14207 confidence: medium
“Of the co-born they call the seventh single-born; the six twin pairs are called Rishis, Children of Gods.”
The text names six twin pairs and a seventh single-born; a note explains these as pairs of months or seasons and an intercalary month.
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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 hymn calls for Aditi's bounty, addresses the Twain Worlds, calls Heaven and Earth Parents of Gods, mentions Day and Night alternate, and describes Twin Sisters meeting at the centre of the world.
The hymn describes Twin Sisters with meeting limits lying in their parents' bosom and meeting at the centre of the world.
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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: medium
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 Asvin Pair serve as bridesmen, groomsmen, wooers on a three-wheeled chariot, and transporters of the bride.
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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: high
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 Asvins/Nasatyas act as a paired divine agency repeatedly rescuing, healing, transporting, and granting gifts.
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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
"His father robbed Rijragva of his eye-sight"; the Nasatyas gave him eyes so that he saw with uninjured sight.
The Asvins/Nasatyas are repeatedly addressed in the plural and perform rescue and healing acts for multiple figures, including restoring sight and freeing persons from water and pits.
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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: high
“Sprung frora one common Father, brothers, twins are ye ; your Mother is in every place.”
Indra and Agni are explicitly addressed as brothers and twins sprung from one common father, with their mother in every place.
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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 40778-40966 confidence: high
The Asvins are called Heroes Twain at morning; they move to sacrifice through luminous realms, light their car, traverse spaces, travel with horses, and bestow bliss and bounties on the singer.
The Asvins are called the Heroes Twain, travel by radiant car and horses, and bring bounty to the singer.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618 / HYMN 67. THE RIQVEDA. 680; lines 41293-41487 confidence: medium
Mitra-Varuna are addressed as Two Gods and Boon-Givers; the speaker offers homage, asks for a guarded dwelling, and says they urge men to labour as Work-Controllers.
Mitra-Varuna are addressed as Two Gods and are said to have been borne by Aditi as babes in proper season.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401; lines 68131-68314 confidence: medium
Tvashtar prepares his Daughter’s bridal; Yama’s Mother vanishes while being carried; the Gods hide the Immortal Lady, make one like her for Vivasvan, and Saranyu brings the Asvin brothers before deserting both twinned pairs of children.
Saranyu is connected with the Asvin brothers and with two twinned pairs of children; the notes identify Yama and Yami and the Asvins as those pairs.
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The Hymns of the Rigveda, Complete 2 Volumes FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299 / HYMN 40.) THE RIGVEDA. B09; lines 19814-19956 confidence: medium
The Asvins are compared to many paired figures and objects, asked to carry the speakers across rivers, save and guide them, give vigor, sharpen hymns, and accept prayers made by the Gritsamadas.
The Asvins are repeatedly addressed as a pair through dual similes and asked to protect, carry, guide, and strengthen the speakers.
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The Hymns of the Rigveda, Complete 2 Volumes HYHN 45.) THE RIGVEDA. 191 / HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357; lines 56615-56801 confidence: high
The Asvins/Nasatyas are invited to hear the singer, including Krishna, drink savoury Soma juice, grant an inviolable home, come to the worshipper's abode, yoke the ass to their car, and arrive in their triple-form car with triple seat.
The Asvins are repeatedly called a twin pair and Nasatyas, invited together to Soma, described as skilled in healing, and asked to save life, set free, and preserve life.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347 / HYMN 36.) HE RIGVEDA. 357; lines 23122-23309 confidence: high
The Mother of the Twins bears Twin Children; the speaker’s tongue rises and falls silent; the newly born Couple kills darkness at the foundation of light and attains beauty. The note identifies the Mother as Ushas or Dawn and the Twin Children as the Asvins.
The Mother of the Twins bears Twin Children, and the newly born Couple kills darkness at the foundation of light; commentary identifies the Twins as the Asvins.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605; lines 82097-82235 confidence: high
Opening fragment: the Asvins are addressed as two, compared to paired beings and powerful figures, said to aid a mortal frame in crossing as over water, travel by a swift chariot, hold Soma and hatchets, and approach sacrifice.
The Asvins are presented as a paired divine group, repeatedly marked as two or Twain, with shared chariot, weapons, Soma, lotus crowns, and germ-bestowing action.
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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 4105-4279 confidence: medium
The Asvins are asked to heed hymns, drink Soma, give strength with light to carry the speakers through darkness, come in the ship of hymns to the hither shore, and receive prepared drops near heaven's vessel, the flood shore, and the waters' place.
The Asvins are repeatedly invoked as a pair or twain who save, protect, carry through darkness, bring aid, and grant wealth.
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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 49253-49430 confidence: high
The Asvins are invited to come to prayer, drink the presented meath, receive offerings from worshippers, bring riches, herds, progeny, and food, and unclose the waters of the sky and rivers.
The Asvins/Nasatyas are addressed as a pair, including 'both' and 'Twain,' and jointly perform rescues, protections, and ritual-response actions.
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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 49838-50040 confidence: medium
The Asvins are addressed as strengtheners of praise-song, Heroes, light-finders, carers for Vatsa, and best Vritra-slayers.
The Asvins/Nasatyas are invoked as a plural pair, called Heroes and Both Sages, and asked to aid Vatsa and the speakers as they aided earlier figures.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 50769-50963 confidence: high
Aditi is asked to guard the herd by day and night; the Asvins are called the divine Pair of Physicians and asked to send health; Agni, Surya, and the Wind are invoked for blessing, warmth, and sweet breath; the Adityas are asked to drive away disease, strife, malignity, distress, the arrow, famine, and enmity.
The Asvins are called the divine Pair of Physicians and are asked to send health, remove iniquity, and chase foes.
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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 51527-51722 confidence: medium
The Asvins are called Two Omnipresent Deities; their chariot has wheels, a triple seat, golden reins, and traverses heaven and earth; their benevolence is compared to a milch-cow.
The Asvins are addressed as two inseparable divine figures and are repeatedly summoned on a special chariot.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 51928-52083 confidence: medium
Hymn XXV opens by worshipping Mitra and Varuna as guardians of All, faithful to Law, like charioteers, high-born sons from of old; Aditi, Mighty Mother, brought forth the wealthy Twain.
Mitra and Varuna are repeatedly called the Twain or two sons, are brought forth by Aditi, and function together as law-guarding sovereigns; the Asvin Pair/Nasatyas also appear as a protective pair.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 52406-52570 confidence: medium
“Two with one Dame ride on with wingéd steeds, and journey forth like travellers on their way.” The note identifies them as the Asvins with Sirya.
Two figures, identified in the note as the Asvins, ride with one Dame on winged steeds and journey like travelers.
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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 52753-52963 confidence: high
The Asvins are invoked with Agni, Indra, Vishnu, Varuna, Adityas, Rudras, Vasus, Sūrya, Dawn, Holy Thoughts, all being, Mountains, Heaven, Earth, Maruts, Bhrigus, and Floods, and are asked to drink Soma in concord.
The Asvins are addressed as Twain Gods and are repeatedly described as accordant and of one mind with Sūrya, Dawn, and other divine or cosmic powers.
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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 52966-53147 confidence: high
The singers ask the Asvins, the Twain Gods, to accept songs, rites, and libations; to come with Surya and Dawn; to drink; and to grant progeny, affluence, protection, and strength.
The Asvins are explicitly addressed as the Twain Gods, asked to come thrice to the worshipper’s home, drink Soma, arrive with Surya and Dawn, and grant aid and treasures.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517 / AYMN 74.3 LHE RIGVEDA., 541 / HYMN 78.) THE RIGVEDA, B45; lines 35366-35508 confidence: medium
The Asvins’ gold-covered, food-laden chariot comes swiftly; service to the Nasatyas and sweet food are linked with offspring; the speakers request favour, health, riches, heroes, and joy.
The Asvins/Nasatyas are repeatedly invoked as a paired divine presence to come swiftly to juice, mead, and sacrifice and grant favour, wealth, health, and joy.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517 / AYMN 74.3 LHE RIGVEDA., 541; lines 35095-35247 confidence: high
The stanza says that by the Asvins' great deeds, "Atri is brought to us again."
The Asvins are repeatedly addressed as the Twain/Nasatyas, invited to come, linked with Atri's restoration, asked for saving help, and praised as bestowers at sacrifice.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517 / AYMN 74.3 LHE RIGVEDA., 541; lines 35250-35363 confidence: medium
The Asvins are asked to pass beyond selfish men with golden paths; they are called bringers of the flood and are asked to come as the Asvin Pair with precious treasures on paths of gold.
The passage repeatedly addresses the Asvins as a Pair, Twain, and Nasatyas who receive joint praise and offerings.
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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 83450-83552 confidence: medium
For the two oblation holders being brought forward, the Adhvaryu orders recitation; the recited verse yokes the two with holy power, as the gods yoked the two oblation holders.
The two oblation holders are brought forward as a pair, connected with sky and earth, and explicitly said to come like twins.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87254-87353 confidence: medium
Agni first leads; the Asvins ask Agni and Usas to give way and tell Indra they will win; Agni, Usas, and Indra each receive a share in the Acvina recitation.
The Asvins speak as a pair and win the race, becoming the namesakes of the Acvina.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92369-92482 confidence: low
If a wife or cow produces twins, the expiation is a cake on thirteen potsherds to Agni with the Maruts or a libation in the Ahavaniya.
The production of twins by a wife or cow is listed as requiring expiation to Agni with the Maruts.
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The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 13477-13619 confidence: high
Refulgent Sages measure the Twins united in birth and home and weave an ever-new web in sky and sea; Savitar furthers the worshippers and Heaven and Earth bestow wealth.
The passage calls Heaven and Earth a Pair, Twins united in birth and home, two Bowls, and two world-halves.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 40. THE RIGVEDA., 181 / HYHN 45.) THE RIGVEDA. 191 / HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL; lines 55936-56153 confidence: high
The Asvins warded off fervent heat for Atri, followed by the refrain asking their protecting help to be near.
The Asvins are described as sharing one common brotherhood, and the note identifies them as twin children; they are repeatedly invoked for protection.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 67033-67225 confidence: high
The note says Yama and Yami are son and daughter of Vivasvin, twin brother and sister, first human pair, and rishis/deities of the dialogue hymn. The opening verses mention friendship, kinship, obtaining a son, and far-seeing heavenly supporters.
The notes identify Yama and Yami as twin brother and sister and as the first human pair, originators of the race.
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The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23; lines 1626-1791 confidence: medium
The Asvin Pair yoke their car at early morn, are called gods borne in a noble car and best charioteers reaching the heavens, and are asked to sprinkle the sacrifice with a honey-dropping whip as they approach the Soma-offerer.
The Asvins are addressed as a Pair or Twain who yoke their car at early morn and are charioteers reaching the heavens.
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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: medium
The singer brings oblation and praise to meet the Asvins' car; Agni shines after being enkindled; a Banner of Morning appears; the priest asks the Asvins to come by their paths on a treasure-laden light-finding car and drink pressed Soma.
The Asvins are repeatedly addressed as a pair or twain and appear together as chariot-riding divine visitors who receive offerings and aid worshippers and named figures.
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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 68864-69054 confidence: low
Pushan is asked to further ready teams or songs with yoked chariot and the Mighty Twain; the singer praises the god's majesty, knowledge of praises, moistening of corn and kine-pasture, fulfilment of hymns, sharing of sacrifice, chariot driving, friendship, and guarding.
The passage mentions the Mighty Twain with Pushan, and a note identifies them as the Asvins.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 70033-70200 confidence: medium
The speakers pray to kindled Agni for felicity; ask that Mornings come free of sickness and fires blaze upward; say the Asvin Pair have harnessed their swift car; invoke Savitar as giver of wealth and Dhishana as Mother of opulence; and mention the Sun rising with morning rays.
The passage presents the Asvin Pair with their swift car and Dawn and Night as a grand and beautiful pair.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 72855-73046 confidence: medium
The gods make the Sun mount to heaven and spread righteous laws; the Asvins deliver Bhujyu, animate Syava, bring Kamadya to Vimada, and return Vishnapti to Visvaka.
The Asvins, elsewhere in the passage called the Asvins Twain, deliver Bhujyu, animate Syava, bring Kamadya to Vimada, and return Vishnapti to Visvaka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 1846-1925 confidence: high
The preceptor tells Upamanyu to glorify the twin Aswins, the joint physicians of the gods, and says they will restore his sight; Upamanyu begins to glorify them in words identified as from the Rig Veda.
The twin Aswins are named as joint physicians of the gods and are to be glorified so that they will restore Upamanyu's sight.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 1846-1925 confidence: medium
The hymn addresses the Aswins as existing before creation, first-born, infinite, obtainable through knowledge from hearing and meditation, pervading nature and intelligent soul, like beautiful birds on a body compared to a tree, and pervading the universe.
The hymn addresses the Aswins as existing before creation, first-born, infinite, related to knowledge and meditation, and pervading the universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 1927-2018 confidence: high
The Aswins are praised as golden eagles, creators of the sun, weavers of the year with day and night, releasers of the bird of Life from Time, and creators of the calf of the year from which seekers draw milk of true knowledge.
The passage explicitly features the twin Aswins as beings who govern cosmic processes and restore Upamanyu's sight.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50184-50250 confidence: high
Rudra’s semen is cast into Uma, thrown back on the hill, and distributed in portions; Mujika and Minjika and fierce flesh-eating followers are produced from it.
Rudra’s semen, after being cast into Uma and thrown upon the hill, produces the twins Mujika and Minjika and fierce followers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX; lines 16529-16589 confidence: high
The queen asks that the children know only her as mother; Yaja agrees; Brahmanas name the son Dhrishtadyumna and the daughter Krishna.
The passage calls the son and daughter the twins of Drupada's great sacrifice and treats them as a newborn pair.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 12625-12710 confidence: high
Madri thinks of the twin Aswins; they come quickly and beget upon her two twin sons named Nakula and Sahadeva, described as unrivalled on earth for personal beauty.
Madri invokes the twin Aswins and bears twin sons, Nakula and Sahadeva; an incorporeal voice compares the twins favorably to the twin Aswins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 40360-40430 confidence: high
Chyavana takes Soma juice to offer to the Aswins, physicians to the celestials; Indra forbids this, saying their vocation disqualifies them from Soma.
The Aswins are identified as celestial twins and are the contested recipients of Soma, with Chyavana arguing they should rank as gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 13181-13233 confidence: high
Saradwat's bow and arrows slip from his hand; he resists the temptation, but his agitation causes unconscious emission. The fluid falls upon a clump of heath, divides into two parts, and twin children spring from it.
Saradwat's vital fluid falls on a clump of heath, divides into two parts, and produces twin children.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6216-6309 confidence: medium
The river Suktimati flows by Vasu's capital; the life-endued mountain Kolahala attacks her; Vasu stamps the mountain and frees the river; Kolahala begets twins on Suktimati; she gives them to Vasu, who makes the son his general and marries the daughter Girika.
A life-endued mountain begets twin children on a river, and the river gives the twins to Vasu after he frees her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6311-6396 confidence: medium
Ten months after swallowing the semen, the fish is caught by fishermen; a male and a female human child come from its stomach.
The passage explicitly reports two human children, one male and one female, coming from the fish's stomach.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6465-6512 confidence: medium
Gautama's seed falls upon a clump of reeds, producing twins: Kripi, mother of Aswatthaman, and Kripa of great strength.
Kripi and Kripa are described as twins, and Nakula and Sahadeva are paired sons born of the twin Aswins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6761-6845 confidence: medium
Tvashtri, in the form of a mare, becomes wife of Savitri and gives birth in the skies to the twin Aswins; Aditi’s twelve sons include Indra and youngest Vishnu, upon whom the worlds depend.
Tvashtri, in the form of a mare, becomes wife of Savitri and gives birth in the skies to the twin Aswins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 10023-10106 confidence: high
Pandu avoids his wives after the curse, fears childlessness, and asks Kunti for offspring; Kunti bears Yudhishthira by Dharma, Bhima by Maruta, and Arjuna by Sakra, then gives Madri the invocation mantra through which Madri bears Nakula and Sahadeva by the twin Aswins.
Madri bears the twins Nakula and Sahadeva by the twin Aswins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2935-2986 confidence: medium
After a long time, Kadru brings forth a thousand eggs and Vinata two; maid-servants place them separately in warm vessels. After five hundred years, Kadru's thousand eggs burst and her progeny come out, while Vinata's twins do not appear.
The passage calls Vinata's unhatched offspring twins and narrates one premature, half-developed child followed later by Garuda from the other egg.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX / SECTION CLXX; lines 20577-20641 confidence: medium
Bhishma ranks the Pandava king as a mighty Ratha, Bhimasena as equal to eight Rathas with the strength of ten thousand elephants, and the two sons of Madri as Rathas equal in beauty to the twin Aswinis.
The two sons of Madri are treated as a paired warrior unit and compared in beauty to the twin Aswinis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 23496-23569 confidence: medium
Northern Kuru inhabitants are of celestial origin, beautiful, born as opposite-sex twins, drink milk from trees, live cheerfully without illness for ten thousand and ten hundred years, and after death are carried by Bharunda birds to mountain caves.
In the Northern Kurus, twins of opposite sexes are born, grow equally, dress alike, love one another, and never abandon one another.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 29872-29919 confidence: medium
Nara and Narayana are described as ancient Rishis, impossible to defeat even by all celestials together, and not recognized by fools when born together among men.
Nara and Narayana are named as a pair of ancient Rishis, invincible even against united celestials, and said to be born together in the world of men.
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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 12746-12814 confidence: medium
Duryodhana describes the heroic twins as armed and armored like a pair of Yamas, and says Dhrishtadyumna and Shikhandi have drawn swords against him.
The heroic twins are described as hostile, armored, sword-bearing, and resembling a pair of Yamas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLIII / SECTION CLIV / SECTION CLV / SECTION CLVI; lines 22618-22684 confidence: high
The god of wind introduces Chyavana's feat; Chyavana has promised the twin Aswins and tells Indra to make them Soma drinkers with the other deities.
Chyavana demands that the twin Aswins drink Soma with the deities; Indra refuses their admission to the sacrificial circle; Chyavana insists and threatens compulsion.
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The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24940-25101 confidence: high
The Sun assumes horse form, meets Sanjna in mare shape, fathers Nasatya and Dasra from the mare's mouth and then Revanta, reveals his true form, and brings Sanjna home restored to her own shape.
The Sun takes horse form, Sanjna is in mare form, and their encounter produces the paired sons Nasatya and Dasra from the mare's mouth, followed by the armed Revanta.
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The Markandeya Purana Canto 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.
Yama and Yami are explicitly described as twins born from Sanjna and the Sun.
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The Ramayan of Valmiki BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1402-1576 confidence: high
Valmiki wonders who will tell the completed tale; Kusa and Lava arrive in hermit dress, are described as twin princely youths, and he teaches them the Ramayan.
Kusa and Lava are explicitly called twins and a princely pair, and together serve as skilled reciters of the sacred heroic poem.
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The Ramayan of Valmiki BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1402-1576 confidence: high
The sage wonders who will spread the completed tale; Kuśa and Lava arrive in hermit’s raiment, greet their master, and are identified as a sweet-voiced princely twin pair skilled in holy writ.
Kuśa and Lava are explicitly called twins and a godlike or princely pair who carry and perform the sacred heroic tale.
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The Ramayan of Valmiki Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10745-10818 confidence: medium
Bharat was sent to his grandsire’s roof; Śatrughna loves Bharat and would go with him; Lakshmaṇ cleaves to Ráma.
Śatrughna is linked with Bharat, Lakshmaṇ with Ráma, and Ráma and Lakshmaṇ’s friendship is compared to that of the Heavenly Twins.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3510-3648 confidence: medium
Kaikeyī bears Bharata, one fourth of Viṣṇu manifest; Sumitrā bears Lakṣmaṇa and Śatrughna, who share Viṣṇu's essence; additional lunar and zodiacal details accompany the births.
Sumitrā bears a noble pair, Lakṣmaṇa and Śatrughna, and both are described as sharing Viṣṇu's essence.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3510-3648 confidence: medium
Kaikeyī bears Bharat, one fourth of Vishṇu manifest; Sumitrā bears Lakshmaṇ and Śatrughna, sharers in Vishṇu’s essence; their births are accompanied by specified lunar and zodiacal signs including the Snake.
Sumitrā bears a noble pair, Lakshmaṇ and Śatrughna, who are described together as sharers in Vishṇu’s essence.
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The Ramayan of Valmiki Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6653-6822 confidence: medium
Janak asks about the two princely youths, calling them heroic, armed, lotus-eyed, like the Aśvins, like children of heavenly powers, like sun and moon, and alike in stature, port, and mien.
Janak describes the two sons of Daśaratha as alike in form and compares their figures to the Aśvins and their radiance to sun and moon imagery.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: medium
Sita is honourably received by Valmiki; holy women serve her; in the retreat she gives birth to Kusa and Lava, who are raised and taught by Valmiki to recite the Ramayana.
Sita gives birth to two boys in Valmiki’s retreat; they are raised and instructed there before later appearing before Rama.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium
Bhagírath’s daughter is Gangá or the Ganges; the note refers to the legend of the Descent of Gangá.
Gangá is identified as Bhagírath’s daughter, and Jumna is personified as twin sister of Yáma and daughter of the Sun.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65152-65262 confidence: high
The Aśvins are the Heavenly Twins and are compared to Castor and Pollux.
The Aśvins are explicitly identified as Heavenly Twins.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65705-65848 confidence: high
“The Heavenly Twins, the Castor and Pollux of the Hindus.”
A divine pair is identified as the Heavenly Twins.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62216-62330 confidence: high
The twin sons of Rama and Sita are described as born after Rama repudiated Sita, brought up in Valmiki's hermitage, and the first rhapsodists.
The twin sons of Rama and Sita are described as the first rhapsodists and as raised in Valmiki's hermitage.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62216-62330 confidence: medium
The twin sons of Ráma and Sítá were born after Ráma repudiated Sítá, raised in Válmíki's hermitage, and described as the first rhapsodists; Kuśílava signifies a reciter of poems.
The passage identifies the twin sons of Ráma and Sítá and describes them as the first rhapsodists connected with recitation of poems.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62565-62694 confidence: medium
The twin children of the Sun are identified as physicians of Swarga or Indra’s heaven.
The twin children of the Sun are described as physicians of Swarga or Indra’s heaven.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62696-62815 confidence: high
The Aśvins are twin divine Horsemen, compared with the Dioscuri, possibly astronomical as morning and evening stars, children of the sun and Aśvinī, and physicians of the gods.
The Aśvins are explicitly described as twin deities and physicians of the gods.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62696-62815 confidence: high
Aśvins are glossed as Horsemen, twin deities, associated with the Dioscuri, possibly morning and evening stars, children of the sun and Aśviní, and physicians of the Gods.
The Aśvins are explicitly described as Horsemen, twin deities, children of the Sun and Aśviní, and physicians of the Gods.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 confidence: medium
The Heavenly Twins are identified in a brief note.
The passage identifies a pair as the Heavenly Twins.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high
“The Aśvins or Heavenly Twins, the Dioskuri or Castor and Pollux of the Hindus.”
The Aśvins are explicitly called Heavenly Twins and compared to Castor and Pollux.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high
The Aśvins are called Heavenly Twins and described as the Dioskuri or Castor and Pollux of the Hindus.
The Aśvins are directly called Heavenly Twins and equated comparatively with the Dioskuri, Castor and Pollux.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 confidence: high
That night Sita bears two royal children; Valmiki performs rites for them, names them Kusa and Lava, teaches them Vedic lore, and trains them to sing his poem of Rama's deeds.
Sita bears two royal children, Kusa and Lava, who are later recognized by resemblance and declared Rama's children by Valmiki.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 confidence: high
That same night the banished Sita bears two royal children described as divinely fair.
Sita bears two royal children; Valmiki performs rites, names them Kusa and Lava, teaches them Vedic lore, and trains them as singers of his poem.
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The Rámáyan of Válmíki, translated into English verse BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1400-1574 confidence: high
Válmíki wonders who will spread the completed tale; Kuśá and Lava arrive in hermit raiment, are called twins and a princely sweet-voiced pair, and are taught the Rámáyan containing divine lore, Sítá’s life, and Rávaṇ’s fall.
Kuśá and Lava are repeatedly identified as twins, a princely and godlike pair, resembling Ráma, and entrusted with transmitting the sacred epic.
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The Rámáyan of Válmíki, translated into English verse Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10743-10816 confidence: high
An ancient tale says a tree marked for felling was saved by surrounding reeds; the speaker applies this to Lakshmaṇ defending Ráma and compares their friendship to the Heavenly Twins.
The speaker compares the fame of Ráma and Lakshmaṇ's friendship to the bond of the Heavenly Twins.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3508-3646 confidence: medium
Kaikeyí bears Bharat as one fourth of Vishnu manifest; Sumitrá bears Lakshmaṇ and Śatrughna as a noble pair sharing Vishnu’s essence; their births are linked with Pushya, Mina, the Crab, and the Snake; the four are compared to fourfold light.
Sumitrá bears the noble pair Lakshmaṇ and Śatrughna, both described as sharers in Vishnu’s essence.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18359-18523 confidence: medium
Daśaratha contrasts Ráma’s former royal retinue with wild woods, asks how the princes and Sítá walked in the forest, and likens his two sons to the heavenly Aśvins beneath Mandar’s peak.
Daśaratha calls Ráma and Lakshmaṇ his two dear sons and compares them to the bright heavenly Aśvins.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64570-64706 confidence: medium
Bhagírath’s daughter is Gangá or the Ganges, and the note refers to the legend of the Descent of Gangá.
Gangá is identified as Bhagírath’s daughter, while Yamuná is personified as Yáma’s twin sister and the Sun’s daughter.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65150-65260 confidence: high
“The Aśvins are the Heavenly Twins, the Castor and Pollux of the Hindus.”
The Aśvins are explicitly identified as Heavenly Twins.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62563-62692 confidence: high
Notes identify a southern mountain, preceptor of the gods/Jupiter regent, celestial architect, God of Fire, twin children of the Sun as physicians of Swarga, deity of the waters, Parjanya, and Garuḍa as Vishṇu’s bird vehicle comparable to other mythic birds.
The passage identifies twin children of the Sun as physicians of Swarga or Indra’s heaven.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62694-62813 confidence: high
Aśvins are explained as Horsemen, twin deities, comparable to Dioscuri, possibly morning and evening star, children of the sun and Aśvinī, and physicians of the Gods.
The Aśvins are explicitly called twin deities, Horsemen, and physicians of the Gods.
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Thirty Minor Upanishads BRAHMOPANISHAD 107 / BRAHMOPANISHAD 109 / SAMAVEDA / KRSHNA-YAJURVEDA; lines 5432-5469 confidence: medium
When s'ukla splits through interaction of the vayu of s'ukla and s'onita, same-sex twins result; when both parents' seminal fluids split, mixed male and female progeny result.
The passage explains same-sex twins and mixed male-female progeny through the splitting of s'ukla and s'onita, and also mentions coupled births.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 55. 333 / NOTES. / MANDALA V, HYMN 56. 337 / NOTES.; lines 23774-23875 confidence: low
The Maruts are blazing with wind, clothed in rain, like one another as twins, adorned, accompanied by tawny and red horses, faultless, vigorous, and wide as heaven.
The Maruts are said to be as like one another as twins.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA I, ADHYAYA 5, VARGA 9. / MANDALA I, HYMN 65. 55 / NG EES: / MANDALA I, HYMN 66. 59; lines 3180-3253 confidence: medium
The note explains the wording as “the one twin” and “the other twin” and proposes that present Agni, born already, and future Agni, to be born, are twins.
The note explicitly proposes that the present Agni who has been born and the future Agni who will be born are twins.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MAVODALA 1, HYMN 65. / ASH7AKA I, ADHYAYA 5, VARGA 9. / MANDALA I, HYMN 65. 55 / NG EES:; lines 2976-3177 confidence: medium
“He who is born is one twin; he who will be born is the other twin—the lover of maidens, the husband of wives.”
The hymn states that one who is born is one twin and one who will be born is the other twin.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA I, HYMN 143. 159 / MANDALA I, HYMN 144. / ASH7AKA II, ADHYAYA 2, VARGA 13.; lines 7966-8004 confidence: high
Two same-aged beings try to draw the wonderful shape, parenthetically identified as Agni, toward themselves; he is proclaimed like a winner and compared with a charioteer drawing reins.
Two same-aged beings are described as drawing the wonderful shape toward themselves, and the next stanza calls two same-aged beings twins who serve him in a common abode.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) WORDS. 461 / HYMNS. / INDEX OF WORDS. / HYMNS.; lines 26637-26790 confidence: low
"yama, twin"
The headword yama is glossed as twin and linked to a hymn reference.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 confidence: high
The two sons of Actor and Molione are said to have Poseidon as father and are described as twins with two joined bodies.
The sons of Actor and Molione are described as twins with two joined bodies and as having Poseidon for father.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 confidence: high
The sons of Actor and Molione are said to have Poseidon as father; they are described as twins, not like the Dioscuri, but double in form with two bodies joined to one another.
The sons of Actor and Molione are described as twins, double in form, with two bodies joined to one another.
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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
Fragments say Echemus made Timandra his wife; Hesiod made Castor and Polydeuces sons of Zeus; and Hesiod made Helen daughter of Ocean and Zeus, not of Leda or Nemesis.
Castor and Polydeuces are treated as a paired set and are both made sons of Zeus; they also function together in Helen's marriage negotiations.
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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
Castor and Polydeuces are caught stealing cattle from Idas and Lynceus; Castor dies, Polydeuces kills the opponents, and Zeus grants alternating immortality.
After Castor is killed, Zeus gives Castor and Polydeuces immortality every other day.
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Hesiod, the Homeric Hymns, and Homerica THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7817-7923 confidence: high
Castor is mortal and destined for death; Polydeuces is immortal.
Castor and Polydeuces are paired in the fragments; Castor is mortal and Polydeuces immortal, and the Dioscuri appear as a retaliating pair.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4322-4408 confidence: medium
Alcmena, subject in love to a god and a mortal man, bears twin sons in Thebes: mighty Heracles by Zeus and Iphiclus by Amphitryon; the brothers differ in spirit and strength.
Alcmena bears twin sons in Thebes; they are brothers but unlike, with Heracles from Zeus and Iphiclus from Amphitryon.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4322-4408 confidence: high
Zeus plans to beget a defender, travels by night, unites with Alcmena; Amphitryon returns the same night and unites with her; Alcmena bears twin sons, Heracles by Zeus and Iphiclus by Amphitryon.
The passage states that Alcmena bears twin sons in the same birth: Heracles through Zeus and Iphiclus through Amphitryon, and explicitly contrasts their spirit and strength.
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Hesiod, the Homeric Hymns, and Homerica XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI; lines 7146-7162 confidence: medium
The Muse is asked to sing of Castor and Polydeuces, the Tyndaridae, who sprang from Olympian Zeus; Leda bore them beneath Taygetus after the Son of Cronos privately bent her to his will.
Castor and Polydeuces are invoked together as the Dioscuri and Tyndaridae, with shared parentage and shared identity as horse riders.
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Hesiod, the Homeric Hymns, and Homerica XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI; lines 7146-7162 confidence: medium
The Muse is asked to sing of Castor and Polydeuces, the Tyndaridae, who sprang from Olympian Zeus; Leda bore them beneath Taygetus after Zeus privately bent her to his will.
Castor and Polydeuces are presented together, said to have sprung from Olympian Zeus, and born by Leda beneath Taygetus.
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Hesiod, the Homeric Hymns, and Homerica XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI; lines 7436-7453 confidence: high
“Bright-eyed Muses, tell of the Tyndaridae, the Sons of Zeus,” including Castor and Polydeuces, children of Leda.
The passage centers on the paired Tyndaridae, Castor and Polydeuces, divine children who deliver men and ships from storm danger.
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Hesiod, the Homeric Hymns, and Homerica XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI; lines 7436-7453 confidence: medium
The Muses are asked to tell of the Tyndaridae, Sons of Zeus: Castor and Polydeuces, children of Leda; Leda lay with the Son of Cronos and bore them beneath Taygetus.
Castor and Polydeuces are presented together as children of Leda and Sons of Zeus, act as a paired rescuing presence, and are hailed collectively as the Tyndaridae.
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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 10772-10863 confidence: medium
The passage says ancient Greek mariners greeted two such flames as the Dioscuri, saviours from storm, while one flame was Helena's destructive token; modern seamen treat the phenomenon as ill-omened, look to St Nicholas for aid, and view Telonia as enemies.
The older Greek mariner is said to greet two flames as the manifestation of the Dioscuri, twin brothers and saviours from storm and tempest.
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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
In early Greek literature, sleep is used as a synonym for death; Death and Sleep are personified as twin brethren and children of Night and appear in art.
Death and Sleep are explicitly personified as twin brethren and children of Night.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. P / VOL. I Q / VOL. I. R / VOL. I. T; lines 5551-5696 confidence: high
Antiope gave birth on the road to Thebes; Asius says Zethus and Amphion were her sons, daughter of Asopus and conceived of Zeus and Epopeus; Homer says they were first founders of Thebes.
Antiope is delivered on the road; Asius names Zethus and Amphion as her sons and gives a parentage involving Asopus, Zeus, and Epopeus, while Homer identifies the twins as founders of Thebes.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 369-476 confidence: medium
Leda sends Polydeuces and Castor from Sparta; they are skilled with horses, born at one birth, and she does not forbid their departure.
Polydeuces and Castor are Leda's dearly loved sons, born at one birth and sent together from Sparta.
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The Extant Odes of Pindar FOR ARISTOMENES OF AIGINA, / WINNER IN THE WRESTLING-MATCH. / FOR TELESIKRATES OF KYRENE, / WINNER OF THE FOOT-RACE IN FULL ARMOUR.; lines 3766-3837 confidence: medium
Alkmene bears twin sons to Amphitryon and Zeus at once; the sons are described as strong in battle.
Alkmene bears twin sons to Amphitryon and Zeus at once, and Herakles and Iphikles are named together as nurtured by Dirke.
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The Extant Odes of Pindar FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 3345-3402 confidence: medium
Kastor is described as a patron of charioteers; with twin-brother Polydeukes he protects mariners and gives fair weather.
Kastor and Polydeukes are explicitly identified as twin brothers, with protective functions for charioteers, mariners, and fair weather.
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The Extant Odes of Pindar FOR DEINIS OF AIGINA, / WINNER IN THE SHORT FOOT-RACE. / FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 5049-5165 confidence: high
The speaker leads a triumph from Apollo at Sikyon to Aitna and Chromios's house; Chromios mounts the victory chariot and calls for song to the mother and twin children watching high Pytho, with the footnote identifying the mother as Leto.
Chromios bids song to the mother and her twin children who keep watch over high Pytho; the footnote identifies the mother as Leto.
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The Extant Odes of Pindar FOR HIPPOKLEAS OF THESSALY, / WINNER IN THE TWO-STADION FOOT-RACE OF BOYS. / FOR THRASYDAIOS OF THEBES, / WINNER IN THE BOYS' SHORT FOOT-RACE.; lines 3947-4046 confidence: high
The passage says the name of Iolaos and the names of Kastor and Polydeukes are borne abroad in song; the latter are sons of gods who dwell one day in Therapnai and the next in Olympus.
Kastor and Polydeukes are paired as mighty sons of gods and are said to dwell one day in Therapnai and the next in Olympus.
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The Homeric Hymns THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE; lines 863-889 confidence: high
"The Dioscuri answer to the Vedic Asvins, twin rescuers of men in danger on land or sea: perhaps the Evening and Morning Star."
The Dioscuri are compared with the Vedic Asvins as twin rescuers of men in danger on land or sea.
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The Homeric Hymns THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE; lines 863-889 confidence: low
"The Dioscuri answer to the Vedic Asvins, twin rescuers of men in danger on land or sea: perhaps the Evening and Morning Star."
After comparing the Dioscuri with the Vedic Asvins, the passage says they are perhaps the Evening and Morning Star.
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The Homeric Hymns XIII. TO THE MOTHER OF THE GODS / XIV. TO HERACLES THE LION-HEART / XV. TO ASCLEPIUS / XVI. TO THE DIOSCOURI; lines 3477-3492 confidence: medium
The hymn asks the Muse to sing of Castor and Polydeuces, the Tyndaridae, sons of Olympian Zeus; Leda bore them beneath Taygetus after the desire of Cronion of the dark clouds; they are hailed as sons of Tyndarus and cavaliers of swift steeds.
Castor and Polydeuces are presented together as Tyndaridae, sons of Zeus and Leda, and sons of Tyndarus.
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The Homeric Hymns XXIX. TO EARTH, THE MOTHER OF ALL / XXX. TO HELIOS / XXXI. TO THE MOON / XXXII. TO THE DIOSCOURI; lines 3748-3767 confidence: high
“Sing, fair-glancing Muses, of the sons of Zeus, the Tyndaridae ... Castor the tamer of steeds and faultless Polydeuces.”
Castor and Polydeuces are jointly presented as the Tyndaridae, sons of Zeus, and as saviors of men and ships.
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The Iliad THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6791-6915 confidence: medium
Euryalus kills two young twin sons of Bucolion and a naiad; their parentage in secret woods is recounted, and the victor strips their shining arms.
The passage describes twin sons born from a naiad and Bucolion, emphasizes their youth and beauty, and reports their death and stripping of arms.
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The Iliad THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6791-6915 confidence: medium
Euryalus kills Dresus and Opheltius, then two young twins born from a naiad and Bucolion in secret woods, and strips their shining arms.
The passage identifies two young twins as sprung from a naiad and Bucolion, then reports their battlefield deaths.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 16202-16341 confidence: high
Apollo descends from Mount Ida, carries Sarpedon from battle under a cloud to the Simois, bathes and dresses his body, renews him with ambrosial dews, and Sleep and Death carry him to Lycia for honors.
Sleep and Death are explicitly called twins and together receive and transport Sarpedon at the gods' command.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4368-4507 confidence: high
Poseidon, in the likeness of Enipeus, lies with Tyro; she secretly gives birth to twin sons and exposes them.
Poseidon lies with Tyro in another’s likeness, after which she secretly gives birth to twin sons.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4368-4507 confidence: high
Poseidon, in the likeness of Enipeus, lies with Tyro; she secretly gives birth to twin sons and exposes them.
Tyro exposes twin sons; a horse-keeper finds, names, and rears them after a mare’s hoof leaves an identifying mark on one child.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4368-4507 confidence: medium
The note cites traditions about Pelias and Neleus being suckled by animals, recognition by an ark in Sophocles or a wallet in Menander, and states that the exposed-twin legend resembles Romulus and Remus; it also reports a suggestion of Greek influence on the Roman story.
Frazer’s note reports Aristotle’s statement that in Sophocles’ Tyro the forsaken babes were recognized by means of the ark in which they were found.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4368-4507 confidence: medium
The note cites traditions about Pelias and Neleus being suckled by animals, recognition by an ark in Sophocles or a wallet in Menander, and states that the exposed-twin legend resembles Romulus and Remus; it also reports a suggestion of Greek influence on the Roman story.
Frazer’s note reports that Pelias was suckled by a mare and Neleus by a bitch in other ancient sources.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: high
Castor and Pollux fight Idas and Lynceus, are elevated to the gods, and alternate between the upper and lower worlds.
Castor and Pollux are elevated to the gods and alternate between the upper and lower worlds.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2589-2715 confidence: high
Latona was hunted by Hera over the whole earth because of Zeus; at Delos she bore Artemis first, and Artemis then helped her give birth to Apollo.
Artemis is born first and then helps Latona give birth to Apollo.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11941-12002 confidence: medium
Antiope, daughter of Nycteus, has intercourse with Zeus; when pregnant and threatened by her father, she flees to Epopeus at Sicyon and marries him.
The passage links Zeus’s intercourse with Antiope, Antiope’s pregnancy, her threatened flight, and her later birth of two children.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1, N / VOL, I. Q / VOL I. R / VOL. I, T; lines 10487-10582 confidence: medium
Aristodemus is killed by a thunderbolt, leaving twin sons Eurysthenes and Procles by Argia.
Aristodemus is killed by a thunderbolt and leaves twin sons, Eurysthenes and Procles, who later act together in the territorial allotment.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 6030-6136 confidence: medium
"Lynceus reigned over Argos after Danaus and begat a son Abas by Hypermnestra; and Abas had twin sons Acrisius and Proetus" by Aglaia.
Acrisius and Proetus are twin brothers who quarrel in the womb and later wage war for the kingdom.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9123-9255 confidence: medium
Eurytus and Cteatus are described as two men joined in one, surpassing their generation in strength, sons of Actor by Molione, though Poseidon was also said to be their father; Actor is brother of Augeas.
Eurytus and Cteatus are two men joined in one and exceptionally strong; a note also reports twin and conjoined variants, including birth from a silver egg.
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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: low
The text says Hercules had sons by daughters of Thespius and begins the list with Procris, by whom he had Antileon and Hippeus; it notes that the eldest daughter bore twins.
The passage says the eldest daughter, Procris, bore twins, Antileon and Hippeus.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 confidence: high
Tyro, daughter of Salmoneus and wife of Cretheus, loves the river Enipeus; Neptune disguises himself as her lover, meets her at the river mouth beneath a great blue wave, reveals himself, foretells twins, and orders secrecy.
Tyro is told she will bear twins, Pelias and Neleus; Leda bears the paired Castor and Pollux; Iphimedeia bears the paired Otus and Ephialtes.
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The Baganda: An Account of Their Native Customs and Beliefs BIRTH, INFANCY, AND PUBERTY / THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 79; lines 4272-4312 confidence: medium
A grown twin who killed a man in his first war had to spend the night at his father's house; the father jumped over the mother and gave the son barkcloth and a fowl the next morning.
The passage describes a grown twin's required return to the father's house after killing a man in his first war, followed by a parental action and gifts.
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The Baganda: An Account of Their Native Customs and Beliefs CAPITAL / EXPLANATORY NOTES 525 / INDEX / INDEX; lines 31606-31739 confidence: medium
“After-birth buried in the house”; “hung upon the leaves of a plantain-tree”; “of twins”
The index groups announcements and ceremonies of twin birth with afterbirth treatment and royal birth customs.
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The Baganda: An Account of Their Native Customs and Beliefs CHAP. / II BIRTH, INFANCY, AND PUBERTY 63 / II BIRTH, INFANCY, AND PUBERTY 65 / II BIRTH, INFANCY, AND PUBERTY 69; lines 3754-3838 confidence: high
An umbilical cord is dropped into a mixture and watched for movement toward one side of the vessel or the other, interpreted as the afterbirth ghost's preference for the father's or mother's clan; the children are washed and named Mukasa or Namukasa under the god's protection.
The ceremony centers on twins; boys and girls are named after Mukasa or Namukasa and are said to be under the god's protection.
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The Baganda: An Account of Their Native Customs and Beliefs CHAP. / II BIRTH, INFANCY, AND PUBERTY 63 / II BIRTH, INFANCY, AND PUBERTY 65 / II BIRTH, INFANCY, AND PUBERTY 69; lines 3754-3838 confidence: high
Umbilical-cord pieces are combined with a white fowl tongue into 'twins' and preserved in bead-decorated barkcloths; afterbirths in pots are placed on waste land or in an ant hillock, covered with plantain leaves and fibre, after being dried near the fireplace and in the sun.
Pieces of umbilical cord are combined with a white fowl tongue into objects explicitly called 'twins' (balongo) and preserved by the clan in decorated barkcloths.
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The Baganda: An Account of Their Native Customs and Beliefs CHAP. / X WARFARE 355 / A A 2 / X WARFARE 357; lines 18357-18444 confidence: high
Fathers of twins complete their taboo by killing someone and tying preserved hair and nail-parings to the corpse, sometimes putting a ball of hair in the dead man's mouth; such attachment is regarded as worse than mutilation and alarms the deceased's clan.
Fathers of twins complete their taboo during expeditions by killing someone and attaching preserved hair and nail-parings from purificatory ceremonies to the corpse.
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The Baganda: An Account of Their Native Customs and Beliefs CHAPTER VIII / GOVERNMENT / CH. VIII GOVERNMENT 233 / VIII GOVERNMENT 235; lines 12756-12847 confidence: medium
The Kimbugwe's office ranks next in importance; he cares for the King's umbilical cord called the "Twin," oversees royal fetishes, and has a temple for the Twin, which is said to have the ghost of the afterbirth attached.
The passage calls the King's umbilical cord the "Twin" and says the ghost of the afterbirth is attached to it.
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The Baganda: An Account of Their Native Customs and Beliefs EXPLANATORY NOTES 525 / INDEX / INDEX / INDEX; lines 31742-31914 confidence: medium
The index lists bodily defects carried into the after-world and burials of chiefs, princesses, suicides, twins, strangers, the King, the King's Mother, the King's wives, the Queen, the War god, King Kintu's burial place, and burial places and temples of Kings.
The index lists capturing ghosts and specifically capturing the ghost of a twin, alongside a separate entry for burial of a twin.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 59 / THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 63; lines 3478-3570 confidence: medium
The birth of twins is described as a most important event and as due to direct intervention of the god.
The birth of twins is described as a most important event and as due to direct intervention of the god.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 59 / THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 63; lines 3478-3570 confidence: medium
Princes and the King's wives have a variant procedure; their umbilical cords are decorated and preserved with the twins (balongo) of kings and princes.
For princes and the King's wives, decorated umbilical cords are preserved with the twins of kings and princes.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 63 / II BIRTH, INFANCY, AND PUBERTY 65 / II BIRTH, INFANCY, AND PUBERTY 69 / II BIRTH, INFANCY, AND PUBERTY 71; lines 3841-3926 confidence: high
The parents visit relations and friends with the twins; offerings are made to the twins at dances; people believe Mukasa favours parents of twins and dispenses blessing through them; the visit order includes the Mutaka, the father's clan, and friends; hosts expect children and increase of herds and crops, and offerings are made to the god.
The twins receive offerings during visits, and the passage reports that Mukasa favours parents of twins and dispenses blessing through them; visited people expect children and increase of herds and crops.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 63 / II BIRTH, INFANCY, AND PUBERTY 65 / II BIRTH, INFANCY, AND PUBERTY 69 / II BIRTH, INFANCY, AND PUBERTY 71; lines 3841-3926 confidence: high
A messenger announces the visit; Salongo, Nalongo, the twins, and a large party arrive with drums and songs; Salongo's father decorates the house with palm leaves, prepares food, and Salongo drives a goat into the house; barkcloths, a goat, cowry-shells, and barkcloth gifts for the twins are exchanged.
Barkcloths, goat, cowry-shells, food, and later beer are exchanged among family members, the twins, the god, and the King during the twin ceremonies.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 63 / II BIRTH, INFANCY, AND PUBERTY 65 / II BIRTH, INFANCY, AND PUBERTY 69 / II BIRTH, INFANCY, AND PUBERTY 71; lines 3841-3926 confidence: medium
Nalongo presents food to her parents-in-law and receives food in return; Salongo's father honours her with food; dancing continues until evening; the taboo upon father and son ends; the parents later visit Nalongo's parents with similar ceremonies.
After obligations to grandparents, the parents take the twins to the Mutaka, the father's clan, relations, and friends; offerings are made and hosts expect blessing, children, and increase of herds and crops.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 65 / II BIRTH, INFANCY, AND PUBERTY 69 / II BIRTH, INFANCY, AND PUBERTY 71 / II BIRTH, INFANCY, AND PUBERTY 73; lines 3929-3976 confidence: high
Wild banana seeds are worn, and a white fowl is kept and replaced if it dies or is carried off during the twins' infancy.
Twins are associated with special infancy objects, ceremonies, delayed marriage permissions, and royal taboos delegated to Kago.
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The Baganda: An Account of Their Native Customs and Beliefs II BIRTH, INFANCY, AND PUBERTY 49 / II BIRTH, INFANCY, AND PUBERTY 51 / II BIRTH, INFANCY, AND PUBERTY 53 / II BIRTH, INFANCY, AND PUBERTY 55; lines 3137-3227 confidence: low
Grandparental eating of food or drinking beer is said to save the clan and child; the note explains that this retains the ghost of the afterbirth in the clan, whereas another-clan person would carry it away.
The passage states that the living child could die to follow its twin ghost, and that grandparental ritual action prevented the catastrophe.
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The Baganda: An Account of Their Native Customs and Beliefs II H 2 / XVII FOLKLORE 469 / XVII FOLKLORE 471 / XVII FOLKLORE 473; lines 23321-23401 confidence: medium
The deity says the dog will come when drums are beaten for twin dances. Later the leopard's wife bears twins, people gather, beat drums, dance, and sing refrains about showing the dog while denying that a dog is present.
A deity says the dog will come when drums are beaten for twin dances, and the leopard's wife's twin birth creates the occasion for the dance.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / I 303 . / INDEX; lines 32406-32576 confidence: high
Drums are listed as sounded to warn people to cease mourning and as used at the birth of twins, in dancing, and while travelling.
The index links drums, the father of twins, and a ceremonial ending with the birth of twins.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 31917-32088 confidence: medium
"of stealing plantains at the birth of twins"
The index lists a ceremony of stealing plantains at the birth of twins.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 33080-33239 confidence: medium
“Kago as substitute for the King in twin birth ceremonies, 73”
Kago is explicitly indexed as substitute for the King in twin-birth ceremonies.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 33242-33401 confidence: low
"Making an effigy of a twin"
The index lists making an effigy of a twin.
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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: 'Mother of twins not allowed out during the day,' 'Mourning for a twin not allowed,' and Mukasa as 'the giver of twins.'
Twin-related restrictions are listed, and Mukasa is indexed as the giver of twins.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 33556-33740 confidence: medium
"Naming a child"; "twins".
The index includes naming twins and a rule that parents of twins are not allowed to see blood.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 34084-34244 confidence: medium
"Scapegoat, 342"; "Sham fight as a purificatory rite, 355"; "at the birth of twins, 70"; "on Budo hill, 193"
The index links the birth of twins with a sham fight and says slaves were put to death to end twin-birth ceremonies.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 34404-34552 confidence: high
Entries mention twin-birth ceremonies, twin rites completed in warfare, twins born to the King, twins never said to be dead, the father of twins visiting the King, visiting grandparents of twins, and treatment of the after-birth of twins.
The index gives a cluster of twin-related rites and statuses, including twin-birth ceremonies, the after-birth of twins, twin rites completed in warfare, twins born to the King, and the statement that twins were never said to be dead.
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The Baganda: An Account of Their Native Customs and Beliefs IV SICKNESS, DEATH, AND BURIAL 121 / THE BAGANDA / CHAP. / IV SICKNESS, DEATH, AND BURIAL 123; lines 6148-6239 confidence: high
A twin’s death is a great calamity; the father makes offerings to Mukasa and seeks priests for an ill twin; death is spoken of indirectly as going for firewood, making barkcloth, or flying away; the body is embalmed on the mother’s bed.
The death of a twin is called a great calamity; it requires indirect speech, ghost-catching, preservation of a made “twin,” distinctive burial, and avoidance of the grave.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION / IX RELIGION 295 / IX RELIGION 297 / IX RELIGION 299; lines 15850-15933 confidence: high
Mukasa gives blessings connected with families, cattle, crops, and twins; each new moon brings a week of rest with drum sounding and work restrictions.
The passage explicitly states that the great blessing of twins came from Mukasa and was a sign of his esteem for certain women.
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The Baganda: An Account of Their Native Customs and Beliefs J. ROSCOE. / CONTENTS / CHAPTER I. / CHAPTER II.; lines 321-359 confidence: high
The contents list the birth of twins, purificatory rites for the parents of twins, naming twins, and ending the birth ceremonies of twins.
The contents repeatedly name twins and associated rites: birth, purificatory rites for parents, naming twins, and ending the birth ceremonies of twins.
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The Baganda: An Account of Their Native Customs and Beliefs M M 2 / INDEX / INDEX / I 303 .; lines 32249-32403 confidence: medium
“when a twin returned from his first war”; “Dancing ... during the twin birth ceremonies”; “Death ... a twin”; “Dress ... the parents of twins.”
The index excerpt explicitly lists twin birth ceremonies, special dress of parents of twins, a custom when a twin returned from first war, and the death of a twin.
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The Baganda: An Account of Their Native Customs and Beliefs THE KEEPING OF COWS, ETC. / THE BAGANDA / CHAP. / XII THE KEEPING OF COWS, ETC. 423; lines 21157-21242 confidence: medium
Fowls are required for ceremonies including war returns, male-relative visits, a son's first war return, twin birth, mourning's end, a chief's return, blood-brotherhood, clan reconciliation, and accidental son-in-law contact with mother-in-law.
When twins were born, a fowl was killed and eaten to celebrate the event.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 63 / II BIRTH, INFANCY, AND PUBERTY 65; lines 3573-3662 confidence: high
Twin birth is linked to Mukasa's favour; mistakes or sickness are treated as divine anger. The midwife avoids the tabooed word for twins and the father informs the medicine-man.
The twin birth is tied to Mukasa's favour or anger, taboo speech, special handling of birth materials, sacred status of parents, ongoing restrictions, and appointed ritual attendants.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / II BIRTH, INFANCY, AND PUBERTY 63 / II BIRTH, INFANCY, AND PUBERTY 65; lines 3664-3751 confidence: high
Before the naming, the father has kin-contact restrictions; clan members arrange dances; drums are kept going, with one drum marking the mother's care and meals and another announcing the husband's movements.
The birth of twins triggers clan dances, special drums, plantain-fibre tokens called the twins, paired spears representing twins, and sacred treatment of the father.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / IV SICKNESS, DEATH, AND BURIAL 123 / IV SICKNESS, DEATH, AND BURIAL 125; lines 6242-6330 confidence: medium
Child/twin-related rites: relatives are told the child had gone away; offerings to Mukasa avert anger; ant-nest clods surround a cooking pot on the grave; parents repeat plantain-stealing; plantain flowers form a bundle called the twin; twin ceremonies continue without mourning.
The parents return to Mutaka's garden and repeat a ceremony explicitly described as stealing plantains in a twin-rite context.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / IV SICKNESS, DEATH, AND BURIAL 123 / IV SICKNESS, DEATH, AND BURIAL 125; lines 6242-6330 confidence: medium
Child/twin-related rites: relatives are told the child had gone away; offerings to Mukasa avert anger; ant-nest clods surround a cooking pot on the grave; parents repeat plantain-stealing; plantain flowers form a bundle called the twin; twin ceremonies continue without mourning.
A bundle made from plantain flowers is called the twin and placed on the child's former bed, while songs and ceremonies for twins continue as though the child were alive.
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The Baganda: An Account of Their Native Customs and Beliefs VII THE KING 207 / VII THE KING 209 / VII THE KING / VII THE KING 213; lines 11776-11861 confidence: high
Tembo is crowned; he sends Kigala and Nakibanja to serve a god; Kigala marries Nakibanja, and her labor and twin birth are linked with the springing forth of Lumansi, Mayanja, and Mayanja the Less.
Nakibanja’s birth-pains and subsequent twin birth are linked to the emergence of Lumansi, Mayanja, and Mayanja the Less.
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The Baganda: An Account of Their Native Customs and Beliefs VII THE KING 207 / VII THE KING 209 / VII THE KING / VII THE KING 213; lines 11776-11861 confidence: high
Tembo is crowned; he sends Kigala and Nakibanja to serve a god; Kigala marries Nakibanja, and her labor and twin birth are linked with the springing forth of Lumansi, Mayanja, and Mayanja the Less.
Kigala marries his sister Nakibanja, and she gives birth to twins.
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The Baganda: An Account of Their Native Customs and Beliefs VII THE KING 209 / VII THE KING / VII THE KING 213 / VII THE KING 217; lines 11864-11992 confidence: medium
Kimbugwe ascends the throne; Prince Katerega has twins, comes for birth ceremonies, brings another wife instead of the lame mother of the twins, is questioned by Kimbugwe, becomes angry, refuses to complete the ceremonies, throws the objects into a swamp, consults a medicine-man, obtains fetiches, and makes war.
Katerega’s twins require birth ceremonies in Kimbugwe’s presence, but Katerega brings another wife instead of the twins’ mother, provoking a dispute and abandonment of the rites.
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The Baganda: An Account of Their Native Customs and Beliefs VII THE KING / VII THE KING 213 / VII THE KING 217 / VII THE KING 219; lines 11995-12091 confidence: high
Tebandeka's infant children die until the neglected Twin of his father is restored; he later orders gods' temples robbed and burned, hides in the forest, and is found possessed by Mukasa and able to give oracles.
A priest attributes infant deaths to neglect of the father's Twin; decorating and returning it to the temple removes the evil from later children.
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The Baganda: An Account of Their Native Customs and Beliefs XI INDUSTRIES 403 / D D 2 / INDUSTRIES / XI INDUSTRIES 407; lines 20490-20589 confidence: low
The other drum type was hollowed from logs, ranged in size from a small drum used at the birth of twins to a very large drum, was smeared with cow-dung, and had skins laced with twisted hide thongs.
The passage singles out a small drum used at the birth of twins.
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native american plains
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1455-1516 confidence: high
A pregnant woman uses her dress and then her belly as a plate; after eating, a man cuts her open, removes two children, names them Ka'a"en and Nii^a', and disappears.
The woman is explicitly said to have twins, the boys receive distinct names, and the footnote explains the older and younger male twin naming pattern.
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Mythology of the Blackfoot Indians AFRICA. / ASIA. / PHYSICAL ANTHROPOLOGY. / INDEX.; lines 19706-20324 confidence: medium
The index lists Twin-brothers and Twin-Stars.
The index explicitly lists Twin-brothers and Twin-Stars.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2193-2289 confidence: high
The passage is under Star Myths and titled “The Twin Brothers, or Stars.” Smart-Crow's dream from a Crow foretells two sons and warns that an evil man will visit the lodge while Smart-Crow is away; his wife must not speak to the visitor.
The Crow's dream foretells two male children, and the passage later describes twin boys emerging and receiving distinct names.
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Mythology of the Blackfoot Indians Part I. Mythology of the Blackfoot Indians. By Clark Wissler and D. C. / ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS.; lines 182-438 confidence: medium
The contents list II. Star Myths with titles including The Twin-Brothers, or Stars, Blood-Clot, or Smoking-Star, The Fixed-Star, Scar-Face, Cuts-Wood, The Seven Stars, The Bunched Stars, and The Moon-Woman; Scar-Face has versions by a Piegan man and a Piegan woman.
The Star Myths section includes Twin-Brothers, or Stars along with multiple star and moon titles.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 11711-11809 confidence: medium
Pa'-n-dzo'avits is a water giant with enormous hands and feet, sleeps on rocks in water, fears Indians, and in a myth climbs a tree after twin heroes until the benevolent Pabi'hiano, Water-youths, throw him back.
Twin heroes are pursued by Pa'-n-dzo'avits, and one twin is swallowed by the water-buffalo while the other shoots it.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14248-14390 confidence: high
A man and his pregnant wife live in a grass-lodge; the Sun warns the man in a dream about a visitor and instructs that food be placed on the visitor's chest. The visitor eats, the woman falls dead, and he removes two boys from her womb, throwing one into water and the other into the wikiup entrance.
Two boys are removed from the womb of a woman who has fallen dead, thrown to separate places, rapidly appear as active youths, and are explicitly called the first twins ever born.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 192-296 confidence: medium
The passage reports inconsistent treatment of Old-Man-Coyote and the Sun, disputed prayer to Old-Woman's-Grandchild, and confusion between exploits of the twin boys and Grandchild in monster-destruction stories.
The passage associates twin boys and Old-Woman's-Grandchild with stories about destroying monsters that once infested the earth.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 257-361 confidence: medium
Narrators differ over whether Old-Woman’s-Grandchild was addressed in prayer; the exploits of the twin boys and Grandchild are confused, and the stories center on destruction of monsters that once infested the earth.
The passage links Grandchild and the twin boys to destruction of monsters that once infested the earth.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 298-379 confidence: low
In Grandchild comparisons, Crow versions differ and may include Twin-myth episodes; the Hidatsa version ends with a ceremonial-origin account lacking a Crow parallel.
The author says some Crow Grandchild versions may embody episodes that comparative analysis assigns to the Twin myth.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 733-918 confidence: low
The author says an Arapaho-Gros Ventre twin-heroes tale is less startling in likeness but similar, notes impressive resemblances of detail in other stories, and says a brother-in-law rescue story is duplicated in Gros Ventre and Arapaho folklore.
The author mentions an Arapaho-Gros Ventre tale of twin heroes in a discussion of similarities with Crow material.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3850-3952 confidence: medium
The visitor rejects ordinary plates, says a pregnant woman is her plate, eats from the hostess’s body, bites open her abdomen, sees two babies, throws one behind the lodge curtain, and throws the other into a spring.
The visitor opens the pregnant woman, finds two babies, throws one behind the lodge curtain, and throws the other into a spring.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3915-4017 confidence: medium
The visitor rejects ordinary plates, says a pregnant woman is her plate, eats from the wife’s body, bites open her abdomen, sees two babies, throws one behind the lodge curtain, and throws the other into a spring.
The visitor finds two babies in the pregnant woman and throws them into two distinct places, behind a curtain and into a spring; both later appear as named boys.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4443-4538 confidence: medium
A man rejects ordinary plates and says a pregnant woman is his plate; when the woman lies down with meat on her abdomen, he uses a red-hot stone from the fire to burn through her and pull out two children.
Two children are violently extracted from a pregnant mother; one survives hidden in the lodge and one survives in a spring with unusual teeth and a spring guardian.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4508-4603 confidence: medium
A man rejects ordinary plates, says a pregnant woman is his plate, kills the woman with a heated stone, pulls out two children, throws one behind a screen and one into a spring, alters her face, and runs off.
Two children are pulled from the pregnant woman after she is fatally burned, and both survive in separate places: behind the screen and in the spring.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4636-4739 confidence: medium
The father warns against a tree that falls and kills anything under it; the boys go there, cause it to fall, break off branches, burn it, and bring limbs back.
The passage centers on two brothers, identified in a source note as twins, who repeatedly defeat or neutralize dangers such as the killing tree, closing coulee, swallowing buffalo, and bad things on earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4701-4804 confidence: medium
The father warns about a tree that kills anything passing under it; the boys go to it, make it fall, break its branches, burn it, and bring limbs back.
The passage follows two boys, identified in the note as twins, who destroy or neutralize dangerous beings and later hunt game after killing bad things on earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4841-4939 confidence: high
A pregnant wife feeds a visiting woman, who says pregnant women are her plates, eats from the wife’s belly, cuts her abdomen open, removes twins, throws one behind a curtain and one into a spring, and props the wife upright with sticks.
A witch-like visitor cuts open a pregnant woman, removes two twins, and places them in separate locations, one behind a curtain and one in a spring; both survive.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4906-5004 confidence: medium
A pregnant wife feeds a visiting woman, who says pregnant women are her plates, eats from the wife’s belly, cuts her open, removes two twins, throws one behind the curtain and one into a spring, and props the woman up.
Two twins are removed from their mother, one thrown behind the curtain and one into a spring; both survive and later act together.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9399-9486 confidence: medium
In “The Witch,” a woman owns a bitch; the dog says she will give birth to two pintos, and the woman and dog simultaneously give birth to twins; the boys and pintos grow fast.
The woman gives birth to twin boys at the same time the dog gives birth to two pintos, and the boys and pintos grow quickly; one boy rides his pinto.
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The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 42 / AN ELDERLY BEAU / CARE AND TRAINING OF CHILDREN / THE OMAHA TRIBE; lines 23201-23291 confidence: medium
The birth of twins was a sign the mother was kind; “Twins walk hand in hand around the Tiu'thuga looking for a kind woman.”
Twin birth is treated as a sign of the mother’s kindness, and a saying personifies twins as walking hand in hand around the Tiu'thuga to find a kind woman who becomes their mother.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23235-23273 confidence: low
She becomes pregnant, stays close in the tipi, gives birth to male and female twin dogs, nurses and cares for them, and they grow rapidly and run away.
The woman gives birth to male and female twin dogs, and the shorter abstract says they later turn to persons.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24325-24378 confidence: high
A tangled-haired, fierce-looking stranger enters the woman's tipi, rejects several serving forms, eats meat placed on her chest, cuts her open, finds twins, leaves one by the door and one by the spring, covers the woman with a buffalo robe, and departs.
The woman is cut open and twins are found; one is placed by the door and one by the spring, and the boys are later called By-the-Door and Spring-Boy.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24325-24378 confidence: medium
After the father's warning against the timber, the boys enter a lone tipi where snakes crawl everywhere and a tangled-haired man lives. While lousing him they find open brains; he is named Open-Brains and called the first murderer. They tie his hair to the tipi poles, put a red-hot stone in his skull, and he burns to death; they take his hair home for pendants.
The two boys kill Open-Brains, the iron-covered Buffalo-Bull, and Thunder-birds, bringing hair, horns, and feathers to their father.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24450-24533 confidence: high
A hunter forbids his wife to look if anyone comes; Tangled-hair enters after she looks, kills her, and throws away her unborn boys; the father later finds the boys, and they use bows and a sweat-house so that their mother comes out alive.
Two unborn boys survive being discarded, are found by their father, restore their mother to life, and defeat Tangled-hair, a water monster, and thunders.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10936-11007 confidence: medium
The woman becomes pregnant, keeps it secret, gives birth to male and female twin dogs, cares for them, and nurses them while they grow rapidly and play near the tipi.
The woman gives birth to male and female twin dogs who grow rapidly, wander away, and leave tracks that become like human tracks.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17652-17740 confidence: medium
The woman lies down and places meat on her chest; the visitor accepts this as the proper meat bowl, cuts open her belly, finds twins, throws one by the door and the other to the spring, lays her back toward the fire, covers her with the buffalo robe, and leaves.
After opening the woman’s belly, the visitor finds twins and throws one by the door and the other to the spring.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17742-17824 confidence: high
The twin boys have the father make black and red bows with arrows and place the mother in a sweat-lodge; after they shoot arrows upward and call to her, she comes out alive, and the family is formed anew with an explanation for twin births.
The passage explicitly identifies the boys as twins, has them perform the decisive actions that restore their dead mother, and gives an etiological explanation for twin births.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18145-18229 confidence: medium
The husband secretly returns, hears boys arguing over a game, catches the boy named By-the-Door, persuades him to live with him, and tells him to bring his twin brother inside for the arrow game.
The passage identifies the boys as twin brothers and presents them acting together in the arrow game and in the restoration of their mother.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18712-18795 confidence: medium
The visitor is served food on the woman's chest, draws a stone knife while eating, and cuts her stomach, killing her instantly.
The passage says the pregnant woman is killed and that twin boys come out from her; the boys later address each other as brothers.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18797-18887 confidence: high
By-the-Door jumps on Spring-Boy, calls the father, and holds him; Spring-Boy fights, scratches, bites, screams, then yields, and the father is with twins beside the dead mother.
The father is described with twins; the boys later direct the sweat-lodge rite and are thanked for their power after the mother emerges.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19498-19570 confidence: medium
After eating, Tangled-hair wipes his knife on the woman, cuts her open, takes her twin boys, throws one into a spring and the other to the right or south of the tent door, and leaves.
After the woman is cut open, her twin boys are thrown into separate locations, a spring and the right side of the door, and later appear alive and playing.
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roman
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3114-3242 confidence: high
The passage begins explaining the name Lupercal: Ilia the Vestal gives birth to heavenly seed while her uncle rules; he orders the boys drowned. Weeping ministers carry the twins to the flooded Albula/Tiber, cannot go farther, and remark on their likeness, beauty, vigor, and possible divine father.
Ilia the Vestal gives birth to heavenly seed; the boys are called twins, ordered drowned by the ruling uncle, and suspected by attendants to have a divine father.
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3379-3484 confidence: high
Jupiter removes Lara's tongue and orders Mercury to take her to the Manes; Mercury escorts her through a grove, uses force while she is mute, and she bears twin Lares who guard crossroads and the household shrine.
After Mercury's coercive encounter with the tongueless Lara, she becomes pregnant and bears twins identified as Lares who guard crossroads and a household shrine.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4613-4739 confidence: high
Mars sees Silvia, desires and possesses her, concealing his theft by divine power; when sleep leaves, she lies pregnant with the founder of the Roman city.
Mars conceives children with Silvia; the resulting twins are Remus and Quirinus/Romulus, and Romulus later claims Mars as blood ancestor.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4613-4739 confidence: high
Amulius, who had seized his brother’s goods, orders the twins submerged in the river; the water refuses the crime, and the boys are left on dry ground.
Amulius orders the twin boys drowned; the water refuses the crime and the boys are left alive on dry ground.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 10688-10817 confidence: medium
On the XIII Kalends of June the sun enters the Twins; Phoebe and Elaïra, daughters of Leucippus, were promised to Idas and Lynceus, but Castor and Pollux carried them off by force.
Castor and Pollux are connected with the Twins/Gemini and described as useful sea-related divine beings.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 6721-6851 confidence: medium
The poet invokes Venus as mother of the twin Loves; Venus speaks and laughs; the sky clears; she touches his temples with Cytherean myrtle and tells him to finish the work; the ship-wind metaphor follows.
The passage invokes Venus as mother of twin Loves and names Quirinus/Romulus as joined with twin Remus in the Mars-Ilia lineage.
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Fasti NOTES: / LIBER VI. / NOTES: / INDEX RERUM ET VERBORUM NOTATU DIGNIORUM.; lines 13304-13525 confidence: low
Twin or paired entries include gemellipara, duo semina rerum, Gemini, and Iliadae fratres.
The index includes gemellipara, Gemini, Iliadae fratres, and duo semina rerum.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6645-6692 confidence: medium
Larides and Thymber, twin children of Daucus and indistinguishable to their parents, are violently differentiated by Pallas, who severs Thymber's head and Larides's right hand.
Larides and Thymber are explicitly twins, indistinguishable to parents, and Pallas creates a cruel difference between them through separate wounds.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 confidence: high
The shield shows a she-wolf in Mars' green cave nursing twin boys, then Rome, the Sabine seizure, and sudden war between Romulus' people and Tatius' Cures.
The shield shows twin boys fearlessly nursing from and being tended by a she-wolf in Mars' cave.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 confidence: medium
The shield depicts the she-wolf in Mars’ green cave with twin boys at her teats, playing as she strokes and shapes them with her tongue.
The shield shows twin boys nursing from a she-wolf in the cave of Mars.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 317-400 confidence: high
Jupiter foretells Ascanius/Iülus's rule, the move to Alba Longa, three hundred years of rule, Ilia's twin offspring from Mars, and Romulus, nursed by a she-wolf, naming the Romans.
The royal priestess Ilia is prophesied to bear twin progeny from Mars' embrace.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: medium
Footnote on the Palici: twin brothers, sons of Jupiter and Thalea, with a name connected to coming again to life; Thalea is hidden by the earth while pregnant; the brothers burst from the ground; two Sicilian lakes are linked to their emergence and to oath ordeals.
The Palici are two brothers whose name is explained as connected with coming again to life and who burst from the ground after their mother was hidden in the earth.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: medium
The Palici are two brothers, sons of Jupiter and Thalea; their name is linked with coming again to life; Thalea prayed for the earth to hide her from Juno, and the Palici later burst from the ground in Sicily.
The Palici are two brothers whose pregnant mother is hidden in the earth and who later burst from the ground; their name is associated with coming again to life.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9818-9899 confidence: medium
Latona, fatigued with her two children and thirsty, goes to a pond; countrymen at work prevent her from drinking and muddy the water; she transforms them into frogs.
Latona is described as a goddess fatigued by carrying two children, and the following lines refer to worship of the deity who produced the twins.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9901-9983 confidence: medium
The guide says the altar belongs to the goddess whom Juno banished; wandering Delos received her, and Latona brought forth twins while leaning against a palm and the tree of Pallas.
The guide says Latona, banished by Juno and received by Delos, bore twins in spite of their stepmother.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: high
Fable summary: Boreas fails to obtain Erectheus' consent for Orithyïa, carries her to Thrace, has winged sons Calaïs and Zethes by her, and they embark with Jason for the Golden Fleece.
Orithyïa bears twin sons to Boreas, and they later grow wings like their father.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: high
Orithyïa becomes wife of Boreas and mother of twins; Calaïs and Zethes later grow wings on their sides and join the Minyæ on the first ship to seek the Golden Fleece.
Orithyïa bears twins to Boreas, and both sons develop wings like their father.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10625-10637 confidence: medium
Apollodorus and Pausanias are said to treat the story as historical: Boreas, king of Thrace, seized Orithyia, daughter of Erectheus and sister of Procris, as she passed the river Ilissus and carried her to his dominions.
After being carried into Boreas's dominions, Orithyia becomes mother of the twins Calaïs and Zethes.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium
Hercules is born during the war; the note reports the story that Jupiter took Amphitryon’s form and fathered Hercules, offers rationalizing alternatives, mentions the night lengthened to three or nine nights, and reports a twin tradition with Iphiclus as Amphitryon’s son and Hercules as Jupiter’s.
Some writers are said to report that Alcmena bore twins: Iphiclus by Amphitryon and Hercules by Jupiter.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: high
The passage offers rationalizing explanations for the divine paternity story, cites Seneca, says Jupiter lengthened the night to three or nine nights, and notes a twin-birth variant with Iphiclus son of Amphitryon and Hercules son of Jupiter.
Some writers say Alcmena bore twins: Iphiclus by Amphitryon and Hercules by Jupiter.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: medium
Commentary describes Hercules as an ideal divine-origin hero, son of the king of the Gods and a mortal mother, with a mortal-sired twin brother; he strangles snakes in infancy, kills Linus with a lyre, and is sent by Amphitryon into shepherd solitude to prepare for future tasks.
The hero has a twin brother born from a mortal sire, used to make Hercules’ perfection manifest.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: medium
Hercules is presented as a hero whose noble qualities are divine in origin, son of the king of the Gods by a mortal mother, with a twin brother born from a mortal sire.
The passage says Hercules has a twin brother fathered by a mortal sire, used to make Hercules’ perfection more manifest.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 confidence: high
The carved daughters of Orion appear in Thebes; one exposes breast and throat, another wounds herself with a sword, they die for their people and are burned, and twin youths called Coronæ arise from their virgin embers and lead their mothers’ funeral procession.
The goblet carving shows Orion’s daughters dying for their people, being burned, and twin youths called Coronæ arising from their virgin embers.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5476-5534 confidence: medium
“The form of the egg was adopted in honour of Castor and Pollux, who were said to have been produced from eggs.”
Castor and Pollux are treated as a pair whose egg birth explains the egg form of the circus ova.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5476-5534 confidence: medium
Seven egg-shaped ova counted the seven rounds of a Roman circus race; their egg form honored Castor and Pollux, who were said to have been produced from eggs.
Castor and Pollux are presented as a pair said to have been produced from eggs, with egg-shaped race markers adopted in their honor.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: high
Chione, Dædalion’s beautiful fourteen-year-old daughter, pleased many suitors; Phoebus and the son of Maia saw her at the same time and both desired her.
Phoebus and the son of Maia both desire Chione; she later bears twins, Autolycus from the god with winged feet and Philammon from Phoebus, each with distinctive gifts.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: high
Chione, Daedalion's beautiful daughter, is seen by Phoebus and the son of Maia, both of whom desire her; the son of Maia uses a sleep-causing wand, and Phoebus later comes disguised as an old woman at night.
Chione gives birth to twins, Autolycus from the son of Maia and Philammon from Phoebus.
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zuni
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10519-10623 confidence: high
Áhaiyúta and Mátsailéma "were the twin children of the Sun-father and the Mother Waters of the World."
Áhaiyúta and Mátsailéma are explicitly twin divine children who become Boy-gods of War and guardians of the Corn-people and Land of Zuñi.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10849-10955 confidence: high
The brothers stand over the dying demon, give a short prayer crediting the Sun with laying low an enemy, and the maidens respond with gratitude and a hand-breathing gesture.
The passage centers on two brothers, later identified as the Beloved Two Warriors Áhaiyúta and Mátsailéma, who have destroyed a demon described as an enemy of men and deliver the maidens.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 11378-11476 confidence: medium
The title identifies the tale as concerning the Twins of War and Chance, Áhaiyúta and Mátsailéma, and the unborn-made men of the Underworld.
The title names Áhaiyúta and Mátsailéma as the Twins of War and Chance and says they fared with the unborn-made men of the Underworld.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 9068-9185 confidence: high
The next tale heading names the revenge of two brothers, the Two Little Ones and their turkeys, and the origin of Priests and Chiefs of the Dance of Victory; a note identifies the Two Little Ones as Áhaiyúta and Mátsailéma, immortal twin youths and Gods of War.
The note identifies the Two Little Ones as Áhaiyúta and Mátsailéma, two Gods of War and immortal twin youths of small size.
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Zuni Folk Tales HOW THE RATTLESNAKES CAME TO BE WHAT THEY ARE 285 / HOW THE CORN-PESTS WERE ENSNARED 288 / JACK-RABBIT AND COTTONTAIL 296 / THE RABBIT HUNTRESS AND HER ADVENTURES 297; lines 146-164 confidence: low
Title: the Twins of War and Chance, Áhaiyúta and Mátsailéma, fared with the Unborn-Made Men of the Underworld.
A title names the Twins of War and Chance and says they fared with underworld men.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12404-12519 confidence: high
The Eagle is sad, refuses the girl’s food, and explains that the people under the mountain have ordered the Óinahe to tempt her out; the war-priests consulted Áhaiyúta and his younger brother on Thunder Mountain, and the Eagle says she shall be no more on the fourth day unless he is released.
The passage names Áhaiyúta and his younger brother as the Twain, a pair of gods whose command is treated as powerful and decisive.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12638-12749 confidence: high
The gods say the travelers shall not reach the home of their father. Elder and younger brothers coordinate arrow drawing by right and left hands; a note identifies them as twin children of the Sun, elder right-handed and younger left-handed.
The passage includes elder and younger twin children of the Sun and also the birth and rescue of twin infant boys.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12751-12867 confidence: medium
The boys grow a year per day, reach an eight-year level in eight days, are identified as children of the Sun, and can unfailingly kill small animals.
The two boys act as a paired set, share solar parentage, grow together, hunt together, and are addressed together by the Sun as his children.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12869-12954 confidence: medium
The Sun tells the boys they are his children and their father; he describes the Home of the Eagles, a secluded maiden there, his midday visits in sunlight, and a great Eagle watching her.
The two boys are born together after their mother is shot and falls down the canyon, and the Sun identifies them as his children.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12956-13078 confidence: medium
The Sun-father says he gave the boys power to slay game but forbids killing rabbit, deer, antelope, mountain sheep, or elk, warning that they would perish with their mother; the boys promise obedience.
The protagonists are younger and elder brothers who act together and are children of the Sun-father.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13080-13199 confidence: high
The dance chief invites the young men to join the dance; the girls run to where they are dancing and grasp their hands, just as the Sun-father had told them would happen.
The passage centers on the Twain, two brothers who act together, are guided by the Sun-father, are recognized by kin, and undertake a further journey.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13329-13449 confidence: medium
The voice from the jar asks that all windows and doors be closed and raw cotton brought; at night the young man appears again, more handsome than before, and marries the girl.
After the marriage to the divine Sun-father’s child, the daughter gives birth to two boys who grow larger, wiser, and stronger.
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Zuni Folk Tales JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA / THE TALE; lines 11652-11768 confidence: high
The brothers say they came to help, ask for food, and are led into the town court where steaming food is brought.
The acting pair are named brothers, repeatedly called the Twain, and the note identifies the Twin gods in relation to the onion symbol.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 5155-5267 confidence: high
The maiden grows used to mortal food and ways, bears twins, and the children grow to wandering power in a single day and night.
The maiden bears two children, twins, who grow to the power of wandering in a single day and night.
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Zuni Folk Tales THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS; lines 3968-4105 confidence: high
Twin boys are born like their twin fathers. The younger brother wants to return to their grandmother with the family, but the elder brother says they have only been pretending to be human and should not take the maiden home.
The two War-gods are twin brothers, and twin boys are born who are exactly like their fathers.
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Zuni Folk Tales THE TALE / THE COCK AND THE MOUSE / ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER; lines 12126-12242 confidence: high
“Lo! it is not well with our children, men,” said they. “Let us destroy this Häki Suto, the swallower of clouds,” said they.
The named Twin Gods of War decide to destroy the Cloud-swallower because humans are suffering.
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Zuni Folk Tales THE TALE / THE COCK AND THE MOUSE / ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER; lines 12244-12289 confidence: medium
Spider “wove at her web” in and out of Häki Suto’s eyelashes.
Two named War-gods, also called the Twain, evade Häki Suto after Spider’s web blinds him, then kill him and push him over the cliff.
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egyptian
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2213-2293 confidence: high
Tefnut is Shu's twin-sister, associated with moisture or solar heat and with drink for the deceased; Shu and Tefnut are Temu's right and left eyes and form a trinity with him.
Shu and Tefnut are twin siblings; Shu is the right eye of Temu and linked with the Sun, while Tefnut is the left eye and linked with the Moon.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I BAST 447 / FESTIVALS OF BAST 449 / I I I I I / HORUS THE ELDER 467; lines 22572-22650 confidence: high
"it was he who was the twin god of Set"; "Heru-ur was the Face by day and Set the Face by night."
Heru-ur is explicitly called the twin god of Set, with Heru-ur as the day Face and Set as the night Face.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I LAKHMU AND LAKHAMU 289 / THE PRIMEVAL SPIRIT 291 / PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297; lines 12492-12568 confidence: high
Tem departs to Annu, performs a self-directed procreative act, produces Shu and Tefnut, and the two children place Pepi among the gods in Sekhet-hetepet.
Shu and Tefnut are called two children and later referred to as twin gods; they act together in placing Pepi among the gods and in relation to the Eye of Nu.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRIMEVAL SPIRIT 291 / PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299; lines 12571-12652 confidence: high
Tefnut is Shu's counterpart representing rain, dew, and moisture; Shu and Tefnut proceed from Khepera; creation of Shu makes space between heaven and earth for the Eye of Nu to rise from waters and shine; Shu is sometimes identified with light; Nu is identified with Khepera.
Shu and Tefnut are called twin gods proceeding from Khepera and are later the pair that produces additional gods and goddesses.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489; lines 21368-21453 confidence: high
In uraeus form Nekhebet stands with her twin sister Uatchet on Ra’s brow, and both goddesses destroy the god’s enemies.
Nekhebet and Uatchet are called twin sisters, appear as paired uraei on Ra’s brow, destroy his enemies, and are represented as right/south and left/north serpents beside temple winged disks.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AMEN-HETEP IV. 83 / CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89; lines 4734-4845 confidence: high
Opening quotation calls a deity the One God who formed himself into two gods, created the Egg, and produced the Twin-Gods; the discussion connects Shu and Tefnut with Hu and Sa arising from drops of blood from Ra's phallus and joining the train of Ra and Temu.
The One God is said to form himself into two gods and to produce the Twin-Gods in the context of Shu and Tefnut.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ATEN WORSHIP 81 / AMEN-HETEP IV. 83 / CHAPTER V / TEM, SHU, TEFNUT 87; lines 4636-4731 confidence: high
Shu and Tefnut are usually mentioned together; Shu's name is linked with dryness and he is connected with dry heat and atmosphere, while Tefnut's name is linked with moistness and she personifies the moisture of the sky.
Shu and Tefnut are repeatedly treated as a pair, called two children of Tem, and explicitly identified as the Twin Lion-gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 27709-27880 confidence: medium
The index includes Life and Death, Life everlasting, Life plant, Light and Darkness, and Light-bearers.
The passage lists Life and Death, Light and Darkness, Legs = twin soul-gods, and Twin Lion-gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 31552-31743 confidence: high
Twin-gods.
The passage includes an index entry for twin-gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: high
Osiris has difficulty getting onto the heavenly iron plate; Ra provides a ladder, and Heru-ur and Set, called twin gods, help him ascend it.
Heru-ur and Set are called twin gods in the ascent account and elsewhere are described as opponent gods in hostile strife.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TO FACE PAGE / LIST OF ILLUSTRATIONS / GODS OF THE EGYPTIANS / CHAPTER I; lines 627-710 confidence: medium
Amen and Ament are early gods whose names occur in Pyramid Texts, mentioned after Nau and Nen and in connection with Shu and Tefnut, the twin Lion-gods who made their own bodies, and Temt, female counterpart of Tern.
The passage names multiple divine pairs: Amen and Ament, Nau and Nen, and the twin Lion-gods Shu and Tefnut.
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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 15285-15391 confidence: medium
“The City of the Twins” is identified with “the House of the Twins”; a prehistoric slate shows two twins inside a town cartouche.
The place-name “City/House of the Twins” is visually represented by two twin figures inside a town cartouche.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2331-2415 confidence: high
Tum is given an origin in Nu, the primeval abyss of waters; Shu and Tefnut emanate from him, represent air, are pictured as twin lions supporting the sun, and Shu raises and sustains the sky while Tefnut is the north wind.
Shu and Tefnut are twin siblings and the Ennead proceeds by pairs; the Babylonian comparison also emphasizes generation by pairs.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4439-4529 confidence: high
Thinite monuments present Set as twin-brother of Horus and representative of the north; a king called the uniter of the two sceptres places the Horus-hawk and Set animal above his name.
Set is described as Horus's twin-brother and as representing the north against the south; paired Horus and Set animal emblems appear in royal context.
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greek roman
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Myths and Legends of Ancient Greece and Rome GENII. / MANES. / LEMURES (LARVAE) AND LARES. / PENATES.; lines 6048-6067 confidence: medium
The passage says there were public Penates, analogous to public Lares, worshipped by the Roman people as two youthful warriors and later regarded as identical with Castor and Pollux.
The public Penates are described as two youthful warriors and later identified with Castor and Pollux.
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Myths and Legends of Ancient Greece and Rome HECATE. / SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS.; lines 2782-2879 confidence: high
Arcadian Artemis is daughter of Zeus and Leto, twin sister of Apollo, goddess of Hunting and Chastity, and a maiden divinity after receiving Zeus' permission for celibacy.
Arcadian Artemis is explicitly the daughter of Zeus and Leto and twin sister of Apollo.
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Myths and Legends of Ancient Greece and Rome MOIRAE OR FATES (PARCAE). / NEMESIS. / NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS).; lines 4562-4601 confidence: high
"Thanatos (Death) and his twin-brother Hypnus (Sleep) were the children of Nyx."
The passage states that Thanatos and Hypnus are twin brothers, children of Nyx, and it presents them together in both kinship and iconography.
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Myths and Legends of Ancient Greece and Rome MOIRAE OR FATES (PARCAE). / NEMESIS. / NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS).; lines 4562-4601 confidence: high
Thanatos and Hypnus are twin brothers, children of Nyx, dwelling in the realm of shades; Thanatos is feared and hated by mortals, while Hypnus is loved and welcomed.
The passage identifies Death and Sleep as twin brothers, children of Nyx, and contrasts their paired but opposed reception among mortals.
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Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11638-11773 confidence: high
Castor and Pollux are called the Dioscuri, from words glossed as gods and youths.
Castor and Pollux are identified together as the Dioscuri, glossed as divine youths.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 confidence: high
Antiope, daughter of Nicteus, is introduced as one to whom Zeus appeared in the form of a satyr.
Antiope bears Amphion and Zethus after Zeus appears to her; the twin sons are exposed on Mount Cithaeron and rescued by a shepherd.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 confidence: high
Leda, daughter of Thestius, is approached by Zeus in swan form; her twin sons Castor and Pollux are attached brothers, noted for charioteering and pugilism, and appear in the Calydonian boar-hunt and Argonautic expedition.
Pollux refuses immortality unless he can share it with Castor, and Zeus allows the brothers to live on alternate days.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 confidence: high
Zeus appears to Antiope in the form of a satyr; Antiope is identified as daughter of Nicteus, king of Thebes.
Amphion and Zethus are twin sons of Antiope and Zeus, exposed on Mount Cithaeron and saved by a shepherd.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 confidence: medium
Leda is won by Zeus in swan form; her twin sons Castor and Pollux are known for mutual attachment and physical accomplishments.
Castor and Pollux are twin brothers famed for mutual attachment; Pollux shares immortality with Castor so that both live on alternate days.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high
Leto, loved by Zeus, is persecuted by jealous Hera, who sends Python to torment her; Zeus brings Leto to Delos, fixes the floating island to the sea-bottom with adamant chains, and Leto gives birth there to Apollo and Artemis.
Leto gives birth on Delos to the twin children Apollo and Artemis, both described as beautiful immortals.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: high
Zeus brings Leto to Delos, a floating Aegean island made stationary with adamant chains, where she gives birth to Apollo and Artemis.
Leto gives birth on Delos to twin children, Apollo and Artemis, described as among the most beautiful immortals.
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Myths and Legends of Ancient Greece and Rome THETIS. / LEUCOTHEA. / THE SIRENS. / ARES (MARS).; lines 3568-3630 confidence: medium
Ares' surroundings are Terror, Fear, Enyo, Keidomos, and Eris; Eris is his twin-sister and companion and precedes his chariot, explained as a simile that war follows contention.
Eris is named as Ares' twin-sister and companion and is said to precede his chariot, with the explanation that war follows contention.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: high
Apollo is life-giving as sun-god but can spread disease and sudden death; with his twin-sister Artemis as moon-goddess, he shares a death function, aiming at men while Artemis aims at women.
Apollo and Artemis are described as twin siblings who share a death-dealing function, with Apollo aiming at men and Artemis at women.
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native american northwest coast
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15089-15185 confidence: high
The father must sit still and not fetch firewood or water; relatives provide necessities, and the twins belonging to the Salmon are not to have misfortune.
The twins are given special cradle treatment, are called children belonging to the Salmon, are protected from misfortune, and are addressed through prayers invoking Salmon or Supernatural-One.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15187-15290 confidence: high
The woman tells the parents to take up "these cradles with the supernatural ones" and to care for those "obtained by good luck"; the mother is still near the house fire where she gave birth.
The twins are called supernatural ones and Salmon children, are said to be obtained by good luck, and require special ritual treatment.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15292-15394 confidence: high
The children are described as "belonging to the Salmon," as coming "from the sea" and "from the house of Swimmer (the Salmon)," and as "supernatural ones who belong to the Salmon."
The newborn twins are called supernatural ones belonging to Salmon and receive a specialized rite involving adornment, procession, cradles, and special naming rules.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15396-15480 confidence: high
The father-in-law buys copper so the twins may have a name; the father and wife wear abalone-shell blankets, carry coppers, and go around four houses; the beloved one or chief's daughter must not work.
The passage presents special naming, display, work restrictions, water purification, and ochre painting centered on twin children and their parents.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15578-15675 confidence: medium
The passage gives names for twins connected with olachen, Silver-Salmon, and Sockeye-Salmon categories, including female and male names for each category.
The passage presents twins as belonging to the Salmon, gives them Salmon-related names, assigns special notched cradles, and refers to distinct rules and taboos for twins and their parents.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16088-16182 confidence: medium
The passage introduces speech about shamans and twins, calls the topic Salmon twin, names Yayaxuyega, notes her scar, and has her say she is a Salmon child whose sweetheart is the male twin born with her from one mother.
Yayaxuyega frames herself as a Salmon child and says her sweetheart was born with her as a twin from the same mother.
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Ethnology of the Kwakiutl, Part 1 INDUSTRIES / II. HUNTING, FISHING, AND FOOD-GATHERING / III. PRESERVATION OF FOOD / IV. RECIPES; lines 14087-14186 confidence: high
When there is calm on a distant canoe journey, a mother of twins, or a father of twins, turns and raises a hand, calls Northwest-Wind four times, and says to paddle away from the northwest wind.
Twin children and parents of twins are central to rites for wind, fog, snow, rain, and good weather; the children are addressed as Supernatural-Ones and said to control weather.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 301 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 305 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 307 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 309; lines 18306-18325 confidence: medium
A woman about to deliver twins was said to be informed by repeated grizzly-bear dreams; twins were regarded as different and called grizzly-bear children or hairy feet.
Twins are announced by grizzly-bear dreams, treated as different from other children, given grizzly-bear-associated names, and followed by a special birth rite.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 305 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 307 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 309 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 311; lines 18328-18380 confidence: high
Twins are described as endowed by the grisly bear with special powers, including creating good or bad weather; they cannot see the bear, and the bear is their protector, not their real father.
Twins are treated as specially empowered, protected by the grisly bear, and surrounded by special ritual rules and care.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 305 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 307 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 309 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 311; lines 18328-18380 confidence: medium
When the children cry, the singer goes four times around them with the sun’s course, sings the grisly-bear song, and strikes them with branches corresponding to sex, striking the elder first.
Male and female fir branches correspond to the twins’ sex, and the elder twin is struck and suckled first; failure of the suckling order is said to cause death of one twin.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9974-10069 confidence: high
After the first salmon's release the fisherman catches many salmon; later he finds another salmon that instructs him to cook it without breaking its bones, put the head bones in a dish, and sleep on them under his pillow.
After the second salmon's bone-preservation instructions, the childless fisherman finds two boy babies under his pillow.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13388-13500 confidence: medium
The wives move goods to the chief's house; one wife bears six pairs of twins and the other three pairs, making eighteen children, who are skillful hunters, including the girls.
The two wives give birth to nine pairs of twins, totaling eighteen children who become skillful hunters.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9339-9446 confidence: low
Waux's wife bears twins; in fall the couple camps at the high mountain hunting hut, fills it with mountain-goat meat, tallow, and fat, and in winter Waux gives a feast, proclaims his name, and becomes famous among Tsimshian tribes and known to animals.
Waux's wife gives birth to twins after the children struggle in her womb.
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germanic
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12081-12171 confidence: medium
The buried pieces produce two golden lilies; the horse has two golden foals; the fisherman’s wife bears two children made entirely of gold.
Two gold-children are born together, grow up, and ask to leave home on golden steeds; their paths separate after public mockery.
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Teutonic Mythology, Volume 1 IMAGES. 109 / IMAGES. 113 / IMAGES. 115 / GODS. 117; lines 5843-5938 confidence: low
The Romans used free translations for foreign divine names, not arbitrarily; Tacitus names Mercury and Mars among gods, Hercules, Castor and Pollux among deified heroes, and Isis, terra mater, and mater deum among goddesses.
The passage treats Castor and Pollux or the Dioscuri as a classical identification and suggests two sons of Woden, especially Baldr and Hermóðr, as possible equivalents.
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Teutonic Mythology, Volume 1 IRMIN. 355 / IKMIX. IRING. 3G1 / MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365; lines 17856-17945 confidence: low
The passage calls the Gemini difficult to interpret, mentions a proposed place where godlike twins were worshipped, says Germanic antiquity has many hero brothers but no secure twins named Alci, and rejects unsupported Slav comparisons.
The passage discusses Gemini and a place where godlike twins were worshipped under the possible name Alci.
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Teutonic Mythology, Volume 1 MINNE-DRINKING. 59 / MINXE-DRINKIXG. 61 / MINNE-DRINKING. 63 / PROCESSIONS. 65; lines 3325-3374 confidence: medium
In the cited Tacitus passage, the gods are remembered by Roman interpretation as Castor and Pollux; no images or foreign superstition are present, and they are venerated as brothers and youths.
The Naharvali deities are interpreted as Castor and Pollux and venerated as brothers and youths; Grimm calls them a pair of heroic brothers.
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Teutonic Mythology, Volume 2 MAY-EIEING. 777 / RECEPTION OF SUMMER. 779 / SAWING THE OLD WIFE. 781 / LOG-FELLING. GOSSAMER. 783; lines 16326-16406 confidence: low
Lel and Polel are said to be usually likened to Castor and Pollux, especially because their names function as a simple interjection, while the note warns that further genealogical assumptions are hazardous.
Lel and Polel are reported as usually likened to Castor and Pollux.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 20986-21180 confidence: medium
“Dionysus (Bacchus) 306.”; “Dios-curi (Castor and Pollux) ...”
The Dioscuri entry is glossed as Castor and Pollux.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1729 / ANGLO-SAXON GENEALOGIES. 1731 / ANGLO-SAXON GENEALOGIES. 1733 / ANGLO-SAXON GENEALOGIES. 1735; lines 22680-22742 confidence: low
The passage presents Lachmann's preferred derivation Tuisco/Tvisco as 'the twin,' perhaps one of the Dioscuri, 'Castor Polluxque' of Tacitus, and concludes that Tacitus's German theogony is connected with later traditions.
The passage reports a proposed derivation of Tuisco/Tvisco as 'the twin' and suggests possible relation to the Dioscuri, Castor and Pollux.
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Teutonic Mythology, Volume 4 CHAPTER XV. / HEROES. / HEROES. 1387 / VOL. IV. I; lines 5645-5693 confidence: medium
"Like Castor and Pollux" there appear in Teutonic tales "two youths, angels, saints" in battle or putting out a fire.
The passage compares Teutonic tales of two youths, angels, or saints in battle or fire-extinguishing scenes to Castor and Pollux, and gives examples of white-clad pairs.
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Teutonic Mythology, Volume 4 PREFACE. / PREFACE. 1701 / PREFACE. 1703 / PEEFACE.; lines 21050-21095 confidence: medium
Peter and Paul aid Christians in battle; white-clothed youths or knights appear on Rhodes walls to repel Turks; angels are called battle-wise and appear two at a time and armed.
The passage links Peter and Paul, white-clothed youths or knights, armed angels appearing two at a time, the Alci, the Dioscuri, a white-horse rider, and two armed superhuman beings in battle contexts.
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Teutonic Mythology, Volume 4 SOULS. 1547 / SOULS. 1549 / VOL. IV. T / SOULS.; lines 13465-13509 confidence: low
Other angels may come instead of Michael: two white-clad young men separate the soul from the body and carry it through the air; the note adds a comparison to Gemini.
The passage describes two young men in white garments separating the soul from the body and adds a comparison to the Gemini.
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Teutonic Mythology, Volume 4 VOL. IV. Q Q / INDEX TO VOL. IV. / INDEX. / INDEX.; lines 31788-32016 confidence: medium
Entries include 'Castor' and 'Dios-curi (Gemini).'
The index glosses Dios-curi as Gemini and separately lists Castor.
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native american northeast woodlands
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 1780-1883 confidence: medium
The young woman becomes pregnant, gives birth to male twins, and the twins soon become quite large.
The young woman gives birth to male twins, and they become quite large after only a short time.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 1885-1982 confidence: medium
The grandmother warns the boys not to go north because it will be dangerous; one boy says they should go there, and they go.
The two boys are repeatedly identified as twins and travel north despite a warning, then continue on further adventures together.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24642-24731 confidence: medium
The wife gives birth to male twins; the witch acts as midwife and places one child under one bed and the other under another.
The male twins survive beneath beds, play ball actively from infancy, move swiftly outdoors, and undertake an attempt to restore their uncle's sight.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24734-24828 confidence: high
Each twin removes one of his own eyes and places the pair in the uncle's head; the uncle rejoices that he can see his nephews, then returns the eyes, and the twins say they will get back his own eyes.
The two lads act as a twin pair, lend their own eyes to their uncle, ascend to cloudland, change forms, and use orenda to affect others.
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Seneca Fiction, Legends, and Myths HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ; lines 12098-12197 confidence: medium
The uncle throws the woman's clothing into the nephew's lodge as a helpmate, cuts open the body and finds twins, hides the children with the mother's head and breast in a hollow tree, washes blood from the body in the lake, and crosses back with the shell.
The uncle finds twins inside the murdered woman's body, hides them with parts of the mother in a hollow tree, and they later appear as two children who identify the nephew as father.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20360-20450 confidence: high
Twins debate inside the mother's body about birth order and exit; the reddish firstborn is Othagwenda/Flint, and the light-colored other twin is Djuskaha/Little Sprout.
The twins debate before birth, receive contrasting color descriptions and names, take opposite directions, create different kinds of world features, alter each other's works, and eventually fight.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 20940-21040 confidence: high
The young woman bears twin boys; their grandmother throws them into the lake repeatedly, but they swim back; they grow quickly and ask to do their father's canoe work while he rests.
Twin boys are born, survive repeated throwing into the lake, immediately paddle or swim ashore, and grow quickly.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17915-18013 confidence: high
The pregnant woman hears unborn twins speak; one is born naturally, while the other exits through the armpit, killing her, and has a rough flint-shaped head.
The twins converse inside the mother’s body about how to be born, and their births differ in manner and consequence.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17915-18013 confidence: high
The pregnant woman hears unborn twins speak; one is born naturally, while the other exits through the armpit, killing her, and has a rough flint-shaped head.
The elder twin avoids killing the mother by choosing natural birth, while the younger exits through the armpit, kills her, bears a flint head, and later behaves violently toward his brother.
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Seneca Fiction, Legends, and Myths SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT / HEW ITT J; lines 1177-1267 confidence: medium
The passage identifies the Winter God or Great Frost Giant as the source of the Stone Coat concept; Stone Coat monsters live in the north, where the Winter God is also buried after defeat and death by his twin brother, the Life God or Master of Life.
The Winter God is said to be defeated and killed by his twin brother, the Life God or Master of Life.
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african bantu
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. I CHAPTER XV / THE RIGHTS OF PROPERTY / A MWILA WOMAN CARRYING A WATER-POT. / VOL. I 2 D; lines 18798-18912 confidence: medium
A pregnant woman enters a hut with twins, described as against Ila law; after the children die she is held responsible, and payments include cattle, shells, tobacco, and a slave.
The passage says a pregnant woman entering a hut containing twins was against Ila law, and the later deaths of the children were attributed to her, leading to payments.
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The Life of a South African Tribe, Vol. I (The Social Life) FIRST PART / THE LIFE OF THE INDIVIDUAL / CHAPTER I / THE EVOLUTION OF A MAN FROM BIRTH TO DEATH; lines 1484-1589 confidence: low
Twin births are said to have special customs; formerly one twin was killed, but otherwise no child is deliberately killed on the birth day.
The passage briefly states that twin births have strange customs and that in former times one twin was killed.
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The Life of a South African Tribe, Vol. II (The Psychic Life) SIXTH PART / THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE.; lines 11777-11880 confidence: medium
The second category purifies the land and connects Heaven with abnormal births, including mbelele and cleaning wells by women with the mother of twins; the third category is magic rites where sea charms are central. Rain may inaugurate a new season, while drought is compared with death and contamination.
The purification rites are linked to mysterious relations between Heaven and abnormal births and include cleaning wells by women accompanied by the mother of twins.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15353-15471 confidence: medium
The power that causes lightning and death is said to preside over twin births; the mother is called Tilo, the children Bana ba Tilo, and multiple birth is treated as misfortune and defilement requiring special rites.
At twin birth, the mother is called Tilo and the twins are called Children of Heaven; the birth is treated as a special defilement requiring rites.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15473-15584 confidence: high
Women gather water in old calabashes, sing “Mbelele ! Mbelele ! Let rain fall,” and throw water over the mother holding the twins to begin removing the misfortune of twin birth.
The passage repeatedly treats twin birth as a special dangerous condition: a “misfortune,” a defilement, and a status requiring purification and seclusion.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15473-15584 confidence: medium
People dislike twins, throw cinders at them, drive them away, and say, “These are children of Heaven”; sayings compare naughty or difficult children to twins.
When twins crawl toward other huts, people drive them away while calling them “children of Heaven.”
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15586-15688 confidence: high
Twins visiting for mourning are met by a gravedigger who says, “Do not fear, Children of Heaven,” then puts ashes on their heads and fontanelles because they are feeble and need protection from defilement.
Twins receive special ritual treatment, are called Children of Heaven, are linked with rain and thunderstorm practices, and have special burial customs.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15690-15786 confidence: high
After a tornado, a rainbow appears; Mrs. Junod's twin pupil hides her face because twins are said not to look at the rainbow, and the author notes a Heaven-and-twins connection in Western Africa.
The passage links twins with a rainbow taboo, treats Herero multiple birth as a heavenly visitation, and assigns a twin daughter a central role in removing pests.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15789-15894 confidence: medium
Storm is called Heaven's most characteristic manifestation; after wells are cleaned and twin graves watered, clouds, whirlwind, and thunder appear, and the lightning bird and its charm substances are mentioned.
The graves of twins are watered before clouds, whirlwind, and thunder, and twins are later listed among manifestations of Heaven.
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native american southwest
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF CORN AND TOBACCO / THE STORY OF THE CHILDREN OF CLOUD / NOTES ON THE STORY OF CLOUD; lines 5972-6000 confidence: low
The seeneeyawkum version gives the woman twins but knows nothing of a story about their children or about the vahahkkees.
The seeneeyawkum version gives the woman twins.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF CORN AND TOBACCO / THE STORY OF THE CHILDREN OF CLOUD; lines 5889-5969 confidence: high
Opening episode: a beautiful unmarried woman lives in the mountains; rain falls on her navel while she sleeps; she has twin babies; male claimants fail the crawling test.
The children are twin boys, named as Cloud's children, and they demonstrate thunder and lightning abilities.
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The Pima Indians THE NAUGHTY GRANDCHILDREN / OOTOTB / CHILDREN OF CLOUD / SKULL AND HIS MAGIC; lines 12489-12503 confidence: medium
In “Children of Cloud,” twin boys are the immediate result of the marriage of Cloud and the beautiful mat maker, who had refused all suitors.
The tale unit identifies twin boys as children of Cloud and sends them to find Cloud, their father.
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The Pima Indians WARFARE / SOPHIOIX)GY / COYOTE / CHILDREN OF CLOUD; lines 11974-12071 confidence: high
The Hohokam dwell on the Gila near Casa Grande; a beautiful mat-making woman rejects men; Cloud comes from the east, and “one large rain drop fell upon her; immediately twin boys were born.”
The children are twins born immediately after rain-drop conception, identify Cloud as father, and demonstrate weather powers like Cloud's.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1523-1609 confidence: high
Ko'chinako, a virgin yellow woman of the north, is embraced by the Sun, becomes pregnant, gives birth to male twins after marked intervals, and the boys walk four days after birth; spider woman reacts to the pregnancy and returns.
The passage centers on male twins fathered by the Sun, named as first- and second-born, who act together in a journey and survive supernatural tests.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2159-2242 confidence: medium
Ma'asewe consults U'yuuyew6, says they have converted people of two villages into stone, and proposes not returning to their mother and grandmother but going to see their father.
The two boys are brothers, sons of the sun, act together in supernatural deeds, and are later called tiny heroes.
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The Sia OTHER SOCIETIES. / SOCIETY OF THE COUGAR. / SIA MASKS / SOCIETY OF WARRIORS.; lines 5504-5582 confidence: high
The Society of Warriors and Knife Society share a ceremonial chamber, are closely allied, and are linked respectively to Ma'asewe and U'yuuyewC and to arrows given by the sun father to the invulnerable twins.
Ma'asewe and U'yuuyewC are named as twin children of the sun, invulnerable twins, original officers of the Warriors, and war heroes represented by stone images in the initiation.
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The Sia The Sia / INTRODUCTION. / BABTER.; lines 349-438 confidence: high
The war priest and his vicar are described as “the earthly representatives of the twin war heroes.”
The war priest and vicar are explicitly described as earthly representatives of the twin war heroes.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS / ORIGIN OF THE DIMINUTIVE GODS OF WAR; lines 1199-1255 confidence: high
The Sun Father causes heavy rain; the mountain-side cascade becomes animated, is caught in the sun's embrace, and bears twin children who issue from the foam.
Twin children issue from foam after the Sun Father's rain and the sun's embrace of the cascade; they identify the Sun and Laughing water as parents and become named divine war figures.
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celtic
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Cuchulain of Muirthemne QUARREL OF MAEVE AND AILELL 177 / DA IRE'S FEAST 179 / FEDELM'S FORETELLING 183 / CRUNDEN'S WIFE 185; lines 7787-7867 confidence: medium
The woman runs against the horses, wins, reaches the goal, suffers childbirth pains, bears two children—a boy and a girl—and cries out in pain.
At the goal after the race, the woman bears two children, a boy and a girl.
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Gods and Fighting Men CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5033-5138 confidence: medium
Aobh bears Fionnuala and Aodh, then Fiachra and Conn, and dies at their birth; Lir is weighed down by grief but held by love for the four children.
Aobh bears two children and then two more; the four children are deeply loved by Lir, Bodb, Aoife at first, and the Men of Dea.
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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 7656-7719 confidence: low
When Finn asks why, the three say one warrior has to die each night and the other two must watch him.
One of three warriors must die each night while the other two watch, and the narrator emphasizes that no explanation is given.
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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: low
Aebh bears four children to Lêr: Finola, Aed, and twin boys Fiachra and Conn; Aebh dies giving birth to the twins.
Aebh bears twin boys, Fiachra and Conn, to the sea-god Lêr.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9752-9841 confidence: high
The passage says the Mabinogi figures Math, Lleu, Dylan, Arianrod, and Gwydion vanish from later prominence, but the essence of the birth-of-the-sun-god myth remains: Gwydion fathered twin sons by his sister Arianrod, wife of Nwyvre—Lleu, a god of light, and Dylan, a god of darkness.
Gwydion and Arianrod’s twin sons are explicitly distinguished as Lleu, a god of light, and Dylan, a god of darkness; the same pattern is said to be reworked in Gwalchmei and Medrawt.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7898-7985 confidence: high
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.
Dylan and Lleu are born at one birth and are explicitly said to represent twin powers of darkness and light.
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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 THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11931-12016 confidence: high
Brennius, identified as Brân, disputes the kingdom with Belinus; the passage interprets them as twin brothers Darkness and Light, with Brân as death/underworld and Belinus as sun/health, and proposes alternation as night/day and winter/summer symbolism.
The passage explicitly calls the Brân/Belinus conflict a version of an ancient myth of twin brothers, Darkness and Light, and assigns them contrasting divine domains.
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gnostic
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 525 / O IT / BOOK OF THE GREAT LOGOS. 527 / BOOK OF THE GREAT LOGOS. 529; lines 26251-26329 confidence: low
Catalogue of celestial beings and orders, including the Child, Twin Saviours, Great Sabaoth, Great Iao, Seven Amens, Five Trees, Seven Voices, multiple orders and spaces, veils before the Great King, and Ieou as King of the whole Light-realm.
The catalogue includes the phrase Twin Saviours among named celestial entities.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 4607-4764 confidence: medium
“Twin, of Jesus”; “twin saviours”; “twin spaces”; and “Twins” are listed as index entries.
The index includes twin of Jesus and twin saviours, plus a separate twins entry.
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Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. 419 / FROM THE ACTS OF THOMAS. / FROM THE ACTS OF THOMAS. 421 / FROM THE ACTS OF THOMAS. 423; lines 21716-21802 confidence: medium
"Come Holy Dove, mother of two young twins; come Hidden Mother, revealed in deeds alone!"
The Holy Dove is called mother of two young twins, and the commentary identifies her as Sophia or World-soul with two daughters.
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Fragments of a Faith Forgotten VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329 / THE SOPHIA-MYTHUS. 335; lines 18119-18197 confidence: medium
Sophia is titled “Daughter of Light,” “Merciful Mother,” “Consort of the Masculine One,” “the Holy Dove who has given birth to Twins,” “Ennoea,” “Ruler,” and “the Lost or Wandering Sheep, Helena.”
Sophia is called Merciful Mother, Hidden Mother, and the Holy Dove who has given birth to Twins.
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Fragments of a Faith Forgotten XXXIX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 3019-3150 confidence: low
The Jesus index entry lists baptism, cosmic, hymn, Mary as mother, “my brother,” mysteries, “our God,” son of Mary, six-lettered name, and “twin of,” among other topics.
The Jesus entry includes “my brother” and “twin of.”
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Pistis Sophia INTRODUCTION / THE FIFTH DOCUMENT / INDEX OF PSALMS AND ODES / INDEX; lines 10260-10594 confidence: medium
“Child of the child (Twin Saviour), 2, 9, 96, 115”.
The index gives Child of the child with the parenthetical gloss Twin Saviour, and separately indexes Father and fatherhood language.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 651-733 confidence: medium
The First Mystery is described as the first Being from the Ineffable One, a Twin Mystery or Father and Son, with an inward aspect contemplating the Ineffable One and an outward Son sent to earth as Jesus.
The First Mystery is described as a Twin Mystery or Father and Son, with inward and outward aspects.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6595-6677 confidence: low
Further items include Virgins, Deacons, and Angels of the Middle; Land and Receiver of Light; Guards and Chief Captains; Gate of life; Sabaoth the good; Treasury of Light; emanations; twelve Saviours; Three Gates; nine Guards; Twin-saviours; Amens; five Trees; and a purified Confusion.
The catalogue names the Twin-saviours among the entities whose becoming is known by the Mystery.
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tongan
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Tongan Myths and Tales KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106 / THE EXPLANATION; lines 8094-8265 confidence: high
Sinilau, chief of the place, is kind to Kae and befriends him; when Kae wants to return to Tonga, Sinilau sends the twin whales Tonga and Tunungatofuaa to carry him to Tongatabu with presents.
Tonga and Tunungatofuaa are explicitly described as twin whales; one is killed and the other escapes to report the wrong done to his twin sibling.
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Tongan Myths and Tales KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106 / THE EXPLANATION; lines 8267-8349 confidence: high
At Samoa a whale kept as a plaything is caught, cut up, and its shoulder hung in a loft; Sinilau’s wife swallows the shoulder, becomes pregnant, and gives birth to twin whales, Tonga and Tunungatofuaa.
Sinilau’s wife swallows a whale shoulder, becomes pregnant, and gives birth to twin whales named Tonga and Tunungatofuaa.
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Tongan Myths and Tales THE ADVENTURES OF LONGOPOA AND KAE 104 / KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106; lines 7687-8092 confidence: high
A whale shoulder is hung in the house loft; the adopted daughter of Sinilau's father's sister swallows it, becomes pregnant, and gives birth to twin whales, Tonga and Tununga-tofuaa.
The whale offspring are explicitly twins and are named Tonga and Tununga-tofuaa.
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Tongan Myths and Tales THE ORIGIN OF THE ROCKS TEUHIE AND KALOAFU79 / THE ORIGIN OF THE REEF MATAHINA82 / THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86; lines 5464-5478 confidence: high
Futa gave birth to five named pairs of islets, described as appearing as twins: Kinekina and Avakeaua; Nomuanga and Motuotala; Nukutolufofonu and Nukutolumamaha; Oneoneloa and Faihava; Tofanga and Finelangatotoa.
The islets are born in pairs and are explicitly described as appearing as twins.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 1077-1083 confidence: medium
The twins go to their grandfather’s abode, and the old man tells them to take a bright, shiny hook but leave him the dull, old hook.
The figures are twins, and they steal the dull hook despite being told to leave it because they know it can pull up land.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 698-795 confidence: high
In the cited old manuscript, Piki and Kele make Tonga Mamao and take their children Taufulifonua and Havea Lolofonua there; the two are initially innocent, naked, and unashamed.
The passage identifies Taufulifonua and Havea Lolofonua as twin deities and says their sea episode was the beginning of their knowledge and regular cohabitation.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 944-1075 confidence: high
Kele and Limu drift to Pulotu and marry; succeeding generations include Toiukamea and Maimoaalongona, Taufulifonua and his twin sister, Fonuuta and Fonutahi, and Velesii and Velelahi, with twin pairs intermarrying.
The first genealogy repeatedly uses sibling and twin marriages to produce major divine lineages, and the third tale features twins who seek land.
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norse
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Heimskringla; Or, The Chronicle of the Kings of Norway HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS. / ENDNOTES: / HARALD HARFAGER'S SAGA.; lines 935-1055 confidence: low
Harald campaigns through Gautland, is generally victorious, takes lands after Hrane Gauzke falls, appoints Duke Guthorm as defender, travels to Throndhjem, and has four sons by Asa, including the twins Halfdan the Black and Halfdan the White.
Halfdan the Black and Halfdan the White are explicitly described as twins among Harald's sons by Asa.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 confidence: high
Odin and Frigga have twin sons, Hodur and Balder; Hodur is blind and associated with darkness, while Balder is radiant, associated with innocence and light, and loved by gods and men.
Balder and Hodur are explicitly presented as twin sons of Odin and Frigga and are contrasted as light and darkness; Hodur is later named as Balder's destined slayer.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 confidence: high
Odin and Frigga have twin sons: Hodur, blind and dark, and Balder, radiant, pure, light-bearing, and loved by gods and men.
Balder and Hodur are twin sons sharply contrasted as light/radiance and darkness/blindness.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9196-9315 confidence: medium
At the wedding, Signy is dismayed by Siggeir but conceals her dislike; only her twin brother Sigmund suspects her reluctance.
Sigmund is explicitly identified as Signy's twin brother and as the only one who suspects her reluctance.
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The Poetic Edda NOTES / ODDRUNARGRATR / THE LAMENT OF ODDRUN / INTRODUCTORY NOTE; lines 18146-18305 confidence: low
A boy and a girl are born; Borgny, weak after childbirth, asks that Frigg, Freyja, and favoring gods help Oddrun as Oddrun has saved her from sorrow.
The birth result is a boy and a girl born together after Oddrun's aid.
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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: high
Sigmund and Signy are named as Volsung’s eldest son and daughter, twins, and the foremost, fairest, and mighty among his children; the Volsungs are praised as renowned and high-minded.
Sigmund and Signy are explicitly twins and are described as foremost, fairest, and mighty among Volsung’s children.
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mangaian
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Myths and Songs from the South Pacific A HUMAN PRIESTHOOD NEEDED. / DEDICATION OF INFANTS. / NAMING OF CHILDREN. / A CHASE THAT NEVER ENDS.; lines 2416-2481 confidence: medium
Potiki's only children are twins: the elder girl Piri-ere-iia/Inseparable and a younger boy; they are fond of each other, and their mother Tarakorekore is described as scolding them.
The children are twins who leap into the sky and are afterward seen shining brightly there.
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Myths and Songs from the South Pacific DEDICATION OF INFANTS. / NAMING OF CHILDREN. / A CHASE THAT NEVER ENDS. / SONG OF THE TWINS.; lines 2483-2531 confidence: medium
Commentary identifies Inseparable and her brother with a double star in Scorpii and the irate parents with two bright Scorpii stars.
Inseparable and her brother are identified with a double star, and a later preacher's analogy depends on their being ever linked together.
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Myths and Songs from the South Pacific MAUI'S LAST AND GREATEST ACHIEVEMENT. / CHAPTER V. / TREE MYTHS. / THE MYTH OF THE COCOA-NUT TREE.; lines 3958-4068 confidence: high
Ina visits the buried head daily; a green shoot appears, divides into two, and the twin shoots grow into mature plants with leaves, flowers, and fruit.
The shoot divides into two; twin coconut trees grow from the two halves of Tuna's brains, one red and one green, sacred to different deities.
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Myths and Songs from the South Pacific MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION.; lines 1088-1357 confidence: high
Tangaroa and Rongo are twin children of Vatea and Papa and are the first beings of perfect human form, with no second shape.
Rongo and Tangaroa are twin children of Vatea and Papa and are described as first beings of perfect human form.
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Myths and Songs from the South Pacific PREFACE. / F. MAX MULLER. / INTRODUCTORY REMARKS. / CON TENTS.; lines 704-758 confidence: medium
The astronomical-myths section lists an endless chase, song of the twins, Matariki or Pleiades, sun and moon, woman in the moon, eclipses, a celestial fish-hook, and a day-song for Maaki's fete.
The astronomical-myths section includes a 'Song of the twins.'
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melanesian
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The History of Melanesian Society, Volume 1 CHAPTER V / BANKS ISLANDS / CHAPTER VI / BANKS ISLANDS; lines 7290-7390 confidence: medium
Same-sex twins are viewed positively; boy-and-girl twins are regarded as man and wife. The informant did not know what was done, and the author says they were probably killed in old days.
Same-sex twins are regarded as good, while boy-and-girl twins are regarded as man and wife, with uncertain reported treatment.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIIT. / POSSESSION. INTERCOURSE WITH GHOSTS. / CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE.; lines 9841-9936 confidence: medium
In Lepers' Island, twins may be a gift of Tagaro; women who want a child go to a sacred place hoping the spirit will give one, sometimes two. Malavaiboe, Pig-twin, is expected to become great because Tagaro gave the twins to his mother when she asked for a child.
Women seeking a child go to a sacred place hoping the spirit will give one, sometimes receiving two, and Tagaro is said to have given twin sons to Malavaiboe's mother.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIIT. / POSSESSION. INTERCOURSE WITH GHOSTS. / CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE.; lines 9841-9936 confidence: medium
The passage states that killing one twin is not generally practiced and that twins are not disliked except for the trouble involved; at Saa twins are liked, and at Motlav they are a source of pride and are not adopted away because they should remain together.
The passage states that twins are liked or prized in some places and should not be separated because they have a natural right to be together.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16786-16897 confidence: high
Qatu raises the twins, warns that Taso killed their mother and is a man-eater, and the twins set a banana-ripening sign for whether they or Taso will die.
The first pair of twins, raised by Qatu, attack and kill Taso and are said to have revenged their mother whom Taso murdered.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16786-16897 confidence: medium
The snake grows extremely large, eats the boy and the village people; one pregnant woman survives by hiding in a covered pit and gives birth to twins there.
A pregnant woman survives the snake's destruction by hiding in a covered pit and gives birth to twins who later seek to kill the snake.
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buryat mongol
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 12741-12870 confidence: high
Alamaldjin Bogdo and his twin sister Hanhai are born in Iryil to a father aged seventy-five and a mother aged sixty.
The passage identifies Alamaldjin and Hanhai as twin siblings born together and separately named after birth.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 9123-9269 confidence: high
Buruldai Bogdo Khan is eldest of thirteen khans and master of seventy-three tongues; at seventy, with a sixty-year-old wife and long childlessness, he becomes father of twin boys born behind seventy-three curtains.
Buruldai Bogdo Khan and his wife are old and childless for many years before twin boys are born behind seventy-three curtains; the boys then rapidly assume childhood ages and shapeshift.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI / THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY; lines 13872-14024 confidence: high
The horse returns to a devastated home: the sister, houses, cattle, and people are gone; Hodoy's wife remains and bears twins with gold backs, silver hearts, and rapid growth.
The twin boys are born with gold backs and silver hearts and grow with supernatural speed.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI / THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY; lines 14026-14142 confidence: medium
The brothers ride to Yellow Dog's kingdom. Yellow Dog magically draws them in, identifies them as Hodoy's sons, says he put their father in a pit under a heavy stone, and tells them to draw him out and take him home.
The two brothers, identified as twins and later given paired names, jointly travel to Yellow Dog's kingdom and free their father from under the stone.
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fjort
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Notes on the Folklore of the Fjort (French Congo) HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59 / THE TWIN BROTHERS. 61 / THE TWIN BROTHERS. 63; lines 3770-3845 confidence: medium
Nzambi receives Luemba as Mavungu and calls him son-in-law; Luemba says he is Mavungu's brother Luemba, but Nzambi and his daughter still treat him as Mavungu and prepare a feast.
The title names twin brothers, Luemba identifies himself as Mavungu's brother, and other figures mistake him for Mavungu.
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Notes on the Folklore of the Fjort (French Congo) INDEX. / INDEX. / INDEX. / INDEX.; lines 8292-8427 confidence: medium
Index entries refer to a story in which the fetish Sunga punished Basa, the narrator's great-uncle's twin-brother.
The index lists a twin-brother named Basa, a story of twin brothers, and superstitions about twins.
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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: medium
The passage says sacrifices are not made to the sea, but vexed Chicamassi takes one of twins or triplets and drowns it; it also states rules concerning saving relations or strangers from drowning.
When Chicamassi is vexed, she is said to take one of twins or triplets and drown it in the sea.
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Notes on the Folklore of the Fjort (French Congo) THE WONDERFUL CHILD. / THE WONDEKFUL CHILD. 57 / HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59; lines 3631-3681 confidence: medium
A woman gives birth to twin sons, each born with a valuable fetish or charm; the twins are named Luemba and Mavungu, are almost full-grown at birth, and Mavungu wishes to travel.
The twins are born after prolonged labour, are almost full-grown at birth, and each comes with a valuable fetish or charm.
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guiana amerindian
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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 5981-6035 confidence: low
The man lives for a long time with his Tiger wife, who ultimately bears him twin sons.
The human man lives with his Tiger wife, who bears twin sons.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1402-1483 confidence: high
Makunaima/Makonaima is described through cited sources as alleged God, Supreme Being, or Maker of Heaven and Earth; he is one of the twin children of the Sun, brother of Pia, and with Pia an Akawai and Makusi hero. Epel is named as his opponent in Makusi belief, and Warrau, Carib, and Makusi versions are announced.
Makunaima and Pia are described as twin children of the Sun and as Akawai and Makusi heroes.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1606-1686 confidence: high
Old Nanyobo opens the mother, extracts two boys named Makunaima and Pia, acts as foster-mother, and the boys grow into hunters of birds, fish, and game.
Makunaima and Pia are repeatedly presented as a pair or as twin children who act together in discovery, hunting, and revenge.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1688-1757 confidence: medium
Woodpecker completes the woman; the Sun deserts her and she seeks him; the text references Mother Toad, poisonous head-lice, the woman's death caused by Tiger as in the Carib version, and the discovery of two unborn children who become the two Heroes.
After the woman's death, two unborn children are discovered and are said to subsequently become the two Heroes.
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hawaiian
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Hawaiian Folk Tales: A Collection of Native Legends FISH STORIES AND SUPERSTITIONS / DEIFIED FISH SUPERSTITION / STORY OF THE ANAE-HOLO / MYTH OF THE HILU; lines 7037-7069 confidence: medium
Hilu-ula and Hilu-uli are born as twins, one male and one female; they have human form and power to assume the hilu fish form.
Hilu-ula and Hilu-uli are born twins, one male and one female, and possess nonordinary form-changing ability.
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Hawaiian Folk Tales: A Collection of Native Legends KEKUPUA'S CANOE / AS HEIAU BUILDERS / KAHALAOPUNA, PRINCESS OF MANOA / THE PUNAHOU SPRING; lines 3386-3481 confidence: medium
Kahaakea, a chief on the Kaala Mountains, has boy-and-girl twins named Kauawaahila/Waahila Rain and Kauakiowao/Mountain Mist; their mother died at birth. Kahaakea later marries Hawea, who has an unnamed son described as deformed and ugly, while the twins are admired as beautiful.
The twins are paired from birth, bear rain and mist names, and are protected by their ritually empowered deceased mother's spirit.
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Hawaiian Folk Tales: A Collection of Native Legends KEKUPUA'S CANOE / AS HEIAU BUILDERS / KAHALAOPUNA, PRINCESS OF MANOA / THE PUNAHOU SPRING; lines 3483-3530 confidence: high
Mountain Mist and Waahila Rain return to Kaala, sometimes visit Konahuanui and upper Manoa Valley, and may still be met in those places.
Mountain Mist and Waahila Rain are called twins, are described as favored of the gods, and exercise care and protection over Punahou before withdrawing.
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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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malay
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Malay Magic CHAPTER II / CHAP. II / SUPERNATURAL BIRTHS / CREATION OF MAN; lines 1069-1211 confidence: high
Adam and Eve marry; Eve bears twins every time until she has borne forty-four children, who are then married handsome with handsome and plain with plain.
Eve bears twins every time until she has borne forty-four children.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217; lines 12397-12490 confidence: medium
The bird conveying men's souls is the small Argus-pheasant Til-til-tapa; the bird conveying women's souls is Chim iui. Twins result from eating the soul-bird with an egg and have the same birth-tree.
Twins are said to result from eating the soul-bird with an egg and to have the same birth-tree.
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Pagan Races of the Malay Peninsula, Volume 2 Pagan Races of the Malay Peninsula, Volume 2 / CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS / NEGRITOS OF PERAK; lines 166-224 confidence: medium
The birds chim-iui and til-til-tapa need no souls because they are human souls in visible bird shape; they eat fruit of a man’s or woman’s birth-tree when ready to fetch more human souls, and natural death of such a bird is linked to death of a child in the womb.
Named bird-souls eat birth-tree fruit to fetch human souls, an East Semang person’s birth-tree dies after the person dies, and some say a re-embodied bird-soul’s flesh brings twins.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215; lines 12285-12394 confidence: medium
The Til-til-tapa and Chim iui are human souls in bird form; they eat fruit of male or female birth-trees for life in their eggs, and some say undeveloped souls entering another bird can make the woman who eats it the mother of twins.
Some say undeveloped souls enter another bird and that the woman who eats it becomes the mother of twins.
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maya quiche
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The Popol Vuh LEWIS SPENCE. / THE POPOL VUH / THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX; lines 255-339 confidence: high
Vukub-Cakix is introduced as full of pride and very brilliant, with silver eyes and emerald teeth; he believes sun and moon unnecessary. The gods resolve his overthrow. His sons Zipacna and Cabrakan heap and demolish mountains, and the twin hero-gods Hun-Ahpu and Xbalanque come to earth to chastise them.
Hun-Ahpu and Xbalanque are explicitly called twin hero-gods and repeatedly act together to defeat Vukub-Cakix, Zipacna, and Cabrakan.
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The Popol Vuh THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK / THE THIRD BOOK / THE FOURTH BOOK; lines 683-742 confidence: medium
The Guaymi account has Noncomala wading into water, meeting the water-nymph Rutbe, and Rutbe bearing twins, the sun and moon.
The Guaymi example says Rutbe bears twins to Noncomala, and the twins are the sun and moon.
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The Popol Vuh THE POPOL VUH / THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK; lines 437-521 confidence: high
Hun-Came and Vukub-Came decide to lure the brothers to Xibalba; Xmucane sends a louse through an animal chain involving toad, serpent, and Voc; the brothers return home, take leave, and plant canes that will wither if fatal harm occurs.
The passage identifies Hun-Ahpu and Xbalanque as brothers and twins who act together against the Xibalban rulers and ordeals.
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The Popol Vuh The Second Book, Hero Twins in Xibalba confidence: high
Hun-Came and Vukub-Came hear the twins at ball and decide to lure them to the Underworld as they lured their fathers.
The brothers act as a paired heroic unit whose combined strategy defeats the underworld rulers.
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mesopotamian
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An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1737-1874 confidence: medium
The passage says the close association of Enkidu and Gilgamesh recalls the Heavenly Twins motif and describes the tendency to associate two divine or semi-divine beings as inseparable companions or twins.
The passage explicitly says Enkidu and Gilgamesh recall the Heavenly Twins motif and are portrayed as sharing traits and accomplishing feats in common.
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An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1737-1874 confidence: low
The passage says the mortal/immortal trait applies only in measure: Enkidu is killed by Ishtar, while Gilgamesh, offspring of a divine pair, is only smitten with disease; this is too unsubstantial for more than general comparison.
The passage identifies a frequent twin-motif trait in which one figure is immortal and the other mortal, and says this applies in some measure to Enkidu and Gilgamesh.
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An Old Babylonian Version of the Gilgamesh Epic PENNSYLVANIA TABLET, TRANSLATION, Col. I-Col. III confidence: medium
Some one, O Gish, who like thee / In the field was born and / Whom the mountain has reared
Gish dreams of a likeness he embraces as a brother, and the passage frames Enkidu as someone like Gish before their later meeting.
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An Old Babylonian Version of the Gilgamesh Epic YALE TABLET. / TRANSLITERATION. / TRANSLATION. / NOTES; lines 4893-5022 confidence: high
The note states that the main point of the motif is that the companions are twins or at least brothers; Abraham-Lot, David-Jonathan, Achilles-Patroclus, and Eteokles-Polyneikes are called not parallels to Gilgamesh-Enkidu but an enlargement including non-brother companions.
The note explicitly identifies the main point as companions who are twins or at least brothers and applies this to Gilgamesh-Enkidu.
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nahua maya inca
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 6590-6685 confidence: high
Vukub-Cakix, the Great Macaw, is described as proud, with emerald teeth and gold and silver brilliance; the author calls him a sun-and-moon god. His sons Zipacna and Cabrakan are described as earthquake-gods of the type of Jötuns or Titans, and the heavenly twins Hun-Apu and Xbalanque are sent to chastise the trio.
Hun-Apu and Xbalanque are called heavenly twins and are sent to earth to chastise Vukub-Cakix and his two sons.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 6955-7047 confidence: high
The passage introduces Hun-Apu and Xbalanque and gives their genealogy through Xpiyacoc, Xmucane, Hunhun-Apu, Vukub-Hunapu, Xbakiyalo, Hunbatz, and Hunchouen.
Xquiq gives birth to the twin sons Hun-Apu and Xbalanque, identified as hero-gods and central figures.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7049-7140 confidence: high
The divine children torment Xmucane, are expelled, become skilled blow-pipe hunters, are mistreated by Hunbatz and Hunchouen, transform them into apes, and Xmucane fails three times to withhold laughter at the men-monkeys' antics.
Hun-Apu and Xbalanque are repeatedly described as divine brothers or twins, receive an underworld challenge, travel to Xibalba, and survive its tests.
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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 3895-3990 confidence: medium
The Zapotec account names Cozaana as creator of beasts and Huichaana as creator of men and fishes; Huichaana is described as water and goddess of generation.
The passage presents Cozaana and Huichaana as separate creative agencies and discusses Nine-Snake and Nine-Cave as brothers, with a tentative comparison to twin deities Quetzalcoatl and Xolotl.
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romanian
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1000-1127 confidence: high
Anna promises bread that keeps a husband young and brave; Stana promises a shirt for fighting dragons and passing through water or fire unharmed; Laptitza promises twin boys with golden hair and a golden star on their foreheads.
Laptitza promises twin boys with golden hair and a golden star on their foreheads, and the empire awaits the unprecedented fulfillment.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1129-1255 confidence: high
At dawn on the third day, while the emperor is near the palace gate, the Lord's gift descends and Laptitza bears two identical twin princes with golden hair and a golden star on each forehead.
The passage calls the birth the Lord's gift and describes two identical twin princes with golden hair and golden stars on their foreheads.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1129-1255 confidence: high
At dawn on the third day, while the emperor is near the palace gate, the Lord's gift descends and Laptitza bears two identical twin princes with golden hair and a golden star on each forehead.
The twins remain paired and alike as newborn princes, aspens, speaking beds, sparks, and golden-scaled fishes.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1257-1408 confidence: high
The fisherman asks what to do, and the second fish instructs him to gather dew from leaves, let the fish swim in it, put them in the sun, and return only once the dew is dried by sunbeams.
Two speaking fish become identical twin princely boys marked with golden hair and golden stars; they mature at an extraordinary rate.
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samoan
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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 1243-1341 confidence: high
Pili ma le Maa, the lizard and the stone, are twin gods worshipped in war, famine, and pestilence; the lizard is the guiding incarnation and road omen for battle.
Pili ma le Maa are explicitly called twin gods, named as the lizard and the stone.
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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 1565-1674 confidence: high
Taema and Titi are twin household gods joined back to back until a wave separates them; they guard family members on journeys, and double objects and back-to-back sitting are taboo in the family.
Taema and Titi are twins joined back to back, separated by a wave, and later treated as household guardian gods with taboos concerning doubleness.
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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
Twins are described as rare, triplets rarer, and twins are supposed to share one mind and act alike in infancy and childhood.
Twins are said to be rare and supposed to think, feel, and act alike during infancy and childhood.
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Samoa, A Hundred Years Ago And Long Before NAMES OF THE ISLANDS. / FOOTNOTES: / CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU.; lines 5837-5942 confidence: low
Pili and his wife have four children: twins Tua and Ana, named from a turtle's back and the cave where it was taken; Tuamasanga, named after the twins; and Tolufale, named from three houses used before his birth.
Pili's first children are twins, Tua and Ana, and their names are connected with later district designations in the allocation of Upolu.
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shinto
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 10. / VIL. 24. / SUININ. 187 / AED: 72:; lines 10982-11079 confidence: medium
Oho-usu and Wo-usu were "born as twins on the same day with the same placenta"; the emperor wonders at this, informs the mortar, and names them Great Mortar and Little Mortar.
Oho-usu and Wo-usu are royal sons born as twins on the same day with the same placenta, and their names are paired.
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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
Ahaji is first reckoned as the placenta and displeases the deities; then Yamato, Iyo, Tsukushi, Oki and Sado as twins, Koshi, Oho-shima, and Kibi no Ko are born, producing the designation Oho-ya-shima country.
Oki and Sado are born as twins, and the passage says this is the prototype of twin-births among mankind.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1545-1690 confidence: medium
A variant says the deities become husband and wife; Ahaji and Aha are considered the placenta, then named islands are produced, including Oki and Sado as twins.
One variant says the islands of Oki and Sado are produced as twins.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1692-1854 confidence: medium
Variant writings list island births in differing sequences; some identify Ono-goro or Ahaji as placenta, and one includes twin Oki and Sado while another includes triplet Oki.
One variant has Oki and Sado born as twins, and another refers to the triplet islands of Oki.
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ekoi
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In the Shadow of the Bush APPENDIX / LIST OF ILLUSTRATIONS / TO FACE PAGE / LIST OF ILLUSTRATIONS; lines 546-724 confidence: medium
“Dance in Honour of the Birth of Twins”; “Mother with Twins mentioned on p. 120.”
The list includes both a dance in honour of the birth of twins and a mother with twins, indicating that twins are singled out for illustration and ceremonial attention.
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In the Shadow of the Bush U4 IN THE SHADOW OF THE BUSH / I 2 / CHAPTER XI / BIRTH CUSTOMS 121; lines 6814-6929 confidence: high
Twin births cause great rejoicing; a dance is held; parents are marked with red dye and chalk; senior chief women carry the babies; parents and sponsors wear young palm-leaf ornaments.
Twin births are explicitly described as cause for rejoicing, dance, songs, decoration, and formal carrying of the newborns.
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In the Shadow of the Bush WOMAN-POSITION, ETC. 113 / U4 IN THE SHADOW OF THE BUSH / I 2 / CHAPTER XI; lines 6774-6811 confidence: medium
A deputation from the head woman explains that twin sons have just been born to her; if the family stops singing and playing to show joy, the newborns will think themselves unwelcome and go back whence they came.
The head woman states that twin sons have just been born and that the family is singing and playing to show joy at their birth.
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native american plateau
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Myths of the Modocs NOTES 385 / MOASAM BEPS, THE DAUGHTER OF SOUTH WIND / WEST WIND'S WIVES / THE STAR BROTHERS; lines 19646-19688 confidence: low
The notes list valuable elements: hastening the sun's course, destruction from looking back, two newborn children pressed into one, and one made two by an arrow blow.
The notes list two newborn children pressed into one and the one made two by the blow of an arrow.
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Myths of the Modocs THE STAR BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 97 / MYTHS OF THE MODOCS 99; lines 5300-5398 confidence: high
The boy notices that his shadow is two although he is one; he shoots an arrow up to the sky, listens with head down, and the returning arrow hits his head, splits off half of him, and produces another boy just like him.
The boy sees that his shadow is two, shoots an arrow to the sky, and is split by the returning arrow into another boy like himself, whom he treats as a little brother.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7908-8025 confidence: high
First-Blush-of-Morning bears two boys fastened together. The young man scratches a little hole and looks down to the world below, seeing his sister and all the people mourning and men bringing bundles of bones; he cries and lies on the bed five days and nights.
First-Blush-of-Morning bears two boys fastened together; they move and shoot as one and later become celestial shadows.
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african akan
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Ashanti A WEDNESDAY ADAE CEREMONY / A WEDNESDAY ADAE CEREMONY / A WEDNESDAY ADAE CEREMONY / A WEDNESDAY ADAE CEREMONY; lines 8136-8222 confidence: high
Twins are present outside the stool-house; same-sex twins belong to the chief, girls as potential wives and boys as elephant-tail switchers; they are shown to him after birth in a brass basin and dress alike in white on state occasions.
Twins are ritually present, belong to the chief by right when of the same sex, are shown to him after birth in a brass basin, and dress alike in white on state occasions.
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Ashanti CHAP. PAGE / INDEX . 336 / LIST OF ILLUSTRATIONS / FIGURE; lines 626-739 confidence: low
Captions mention twins present at the Adae and greeting the spirits of ancestors at an Adae.
Twins are noted as present at an Adae ceremony.
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celtic irish
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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
Aobh bears Fionnuala and Aodh, then Fiachra and Conn, and dies at the birth of the second pair; Lir is nearly overcome with grief except for his love of the children.
Aobh first gives birth to Fionnuala and Aodh, and later to two sons, Fiachra and Conn, creating a four-child sibling group.
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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
Aobh bears Fionnuala and Aodh, later bears Fiachra and Conn, and dies at their birth; Lir is weighed down with grief but remains attached to the four children.
Aobh gives birth first to Fionnuala and Aodh and later to Fiachra and Conn; the four siblings become the shared delight of Lir, Bodb, and the Men of Dea.
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comparative
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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) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 6771-6845 confidence: medium
In a Pentamerone story, a queen has a dragon twin; astrologers say she will live only as long as the dragon, and dragon blood can restore her if the dragon is killed.
The queen and her twin dragon brother live and die together according to the astrologers’ declaration.
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finnic
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Finno-Ugric, Siberian Mythology CHAPTER XV / DEITIES OF THE EARTH / PLATE XXX / DEITIES OF THE EARTH; lines 11189-11289 confidence: high
Agras or Agroi names a double turnip; it is carried separately to the cellar while the carrier falls three or nine times and cries that holy Agroi is too heavy; prayers ask for a good turnip year.
A double turnip associated with Agroi and a Votiak double ear of grain are each carried ritually as if unusually heavy; Agroi is described as a god of twins.
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Finno-Ugric, Siberian Mythology THE STARS / VENUS / PLATE XLVIII / THE STARS 433; lines 18958-19022 confidence: medium
The passage discusses the Mongol horseman and groom, the possible imagining of stars as horses, and the Indo-Iranian Asvin twin horsemen, probably morning and evening stars and called givers of horses.
The passage connects the Vedic Asvin twin horsemen with the morning and evening stars and sets them beside the Mongol horseman imagery.
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maori
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KAHU-KUEA, AND ORIGIN OF FISH. 117 / CHAPTER VI. / TARA-KI-UTA AND TARA-KI-TAI. / DEATH OF TWINS. 119; lines 5717-5803 confidence: medium
The twins habitually leave home to play whipping-top with children at Ra-kai-te-hiku-roa's pa, Maunga-puremu.
The passage centers on twins who are lured into an old kumara pit and smothered.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 PREFACE. / JOHN WHITE. / CONTENTS. / CONTENTS.; lines 184-246 confidence: medium
Chapter VI entries include Taea-ki-uta and Tara-ki-tai, death of twins, several named pairings, teaching of Whare-patari, battles, kinship references, and Hotu-ngakau with stolen taro.
The contents include an entry labeled 'Death of twins'.
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mongol
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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 6348-6436 confidence: high
In gratitude Shirktimati devotes her twin children to Vasu; he makes her son leader of his armies, marries her daughter Girika, and has twins by her: a son made king of Matsja and Satyavati.
After being freed, the stream-goddess devotes her twin children to Vasu's service.
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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 6348-6436 confidence: medium
In gratitude Shirktimati devotes her twin children to Vasu; he makes her son leader of his armies, marries her daughter Girika, and has twins by her: a son made king of Matsja and Satyavati.
The genealogy includes Shirktimati's twins and later Vasu and Girika's twins, one made king of Matsja and one identified as Satyavati, mother of Vyasa.
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siberian
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Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 6686-6764 confidence: low
Infanticide is linked to beliefs that one twin or a storm-born child must be killed, though incantations may avert the latter evil; the mother receives opnna soup and soon returns to work.
Infanticide is tied to beliefs that one twin must be killed and that a child born during a storm must be killed unless incantations avert evil.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 4910-5002 confidence: high
"His wife was delivered in a moment. She brought forth male twins." The children laugh at Raven and are corrected by their mother.
Raven's wife is delivered in a moment and bears male twins who immediately interact verbally and physically with Raven and their mother.
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temne
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales CHAPTER VIII / CHILDREN OF NATURE / THE THREE TWINS. / WHICH TWIN RESTORED HIS FATHER TO LIFE?; lines 4002-4070 confidence: medium
Soree, in rivalry with Sobah, offers a twin story and announces it to the listeners.
The tale is framed as a twin story; the four sons are described as twins and have differentiated powers needed to recover and restore their father.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales PREFACE / CONTENTS / CHAPTER PAGE / INTRODUCTION 1; lines 145-219 confidence: low
Chapter VIII is “Children of Nature” and lists tales of three twins, a twin restoring his father to life, greed, Mr. Spider creating a tornado, Mr. Leopard, other animals, fatal prescriptions, and Mr. Spider obtaining meat.
The contents includes the title “The Three Twins” and another title about which twin restored his father to life.
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yoruba
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 2876-3023 confidence: high
Ibeji is the tutelary deity of twins and corresponds to Ewe Hoho; a small black monkey is sacred to Ibeji, receives fruit offerings, and is taboo as food for twins and their parents.
Ibeji is the tutelary deity of twins, with sacred animal taboos, offerings, pilgrimage, and ritual concern for a deceased twin's spirit.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 2876-3023 confidence: high
When one twin dies, the mother carries a small nude wooden figure of the dead child's sex for the surviving child and the deceased child's spirit.
A wooden figure of the dead twin is carried so the deceased child's spirit has something to enter without disturbing the living twin.
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zulu
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMUNTU N EX YON I. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6197-6299 confidence: low
After two months, when the third new moon appears, she finds two children, takes them out of the vessel, and places them in another.
The woman finds two children in the vessel at the same time after the prescribed waiting period.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBINDE. / UNTOMBINDE.55 / I ZING AN E E WANE. / UNTOMBINDE.; lines 3540-3648 confidence: medium
The king sends young troops to fetch the monster; it has come out of the water onto the bank, is as big as a mountain, and swallows the army, the king’s village, people, dogs, cattle, the whole country, and two beloved twins.
The passage explicitly says the monster swallowed two beautiful and much-beloved twins.
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arthurian
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The High History of the Holy Graal XXIV. / XXVI. / BRANCH VII. / TITLE I.; lines 4799-4945 confidence: high
Lancelot asks whether others in the country bear the same arms; the knight says none besides himself and Gladoens.
The Knight of the Green Shield says he and Gladoens are twins; both are associated with the distinctive green shield, and Lancelot recognizes their resemblance.
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australian aboriginal
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VI / OUR WITCH WOMAN / CHAPTER VII / BIRTH--BETROTHAL--AN ABORIGINAL GIRL FROM INFANCY TO WOMANHOOD; lines 2519-2646 confidence: medium
Two baby spirits may hang on one branch and incarnate in the same woman, making her mother of twins and an object of camp opprobrium.
Two baby spirits may incarnate in one woman as twins; twins bring opprobrium, avoidance behaviors, paternal rejection, and a reported former killing of one twin.
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bavili
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa BAVILI PHILOSOPHY / CHAPTER XI / BIBILA, THE PHILOSOPHY OF THE GROVES / XI BIBILA, THE PHILOSOPHY OF THE GROVES 113; lines 5894-5991 confidence: medium
XiKamaci is said to demand one of all twins born in the country. Boat boys or fishermen pour a little drink into the sea before drinking. XiKamaci is said to be mother of the double grove XiKanga NxiLuka.
XiKamaci is said to demand one of all twins born in the country, and boat boys or fishermen pour a little drink into the sea before drinking.
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buddhist
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER V / THE THIRD COUNCIL / CHAPTER VI / THE COMING OF VIJAYA; lines 6784-6924 confidence: medium
The princess bears twin children, a son and a daughter; the son’s hands and feet are like a lion’s and he is named Sihabahu, while the daughter is named Sihasivali.
The princess bears twin children, and later Sihasivali bears sixteen sets of twin sons, including Vijaya and Sumitta.
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caucasian
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 2730-2856 confidence: medium
The white Div gives two apples: one for the peasant and wife to divide and eat, the other for the mare and dog; the predicted births are two sons, two foals, and two puppies, and one of each must later be brought to the Div.
The white Div’s apples are said to cause the wife to bear two sons, the mare two foals, and the dog two puppies.
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christian apocrypha
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 8684-8728 confidence: low
Seneca replies that gods sometimes use “mean (innocent) persons to speak by,” citing Vatienus in Reate, to whom Castor and Pollux appeared and who received a revelation from the gods.
The example names two appearing men as Castor and Pollux.
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estonian
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE FAITHLESS FISHERMAN. / THE COMPASSIONATE WOODCUTTER. / THE WONDERFUL HAYCOCK. / THE MAGIC EGG.; lines 11722-11820 confidence: medium
The childless king promises gifts to the white gods; after seven years the queen gives birth to boy and girl twins, the king makes offerings, and the black gods ask Death to destroy the son.
The childless king promises gifts to the white gods; after seven years the queen bears a male and female twin, and the king makes offerings.
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filipino
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3159-3278 confidence: high
In the Bukidnon tale 'Bulanawan and Aguio,' Langgona and his wife have twin boys named Bulanawan and Aguio.
Bulanawan and Aguio are twins; after Bulanawan is carried to a distant land, the brothers grow into warriors and fight without knowing they are brothers.
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hausa
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk MIRACULOUS BIRTHS / FIG. 24. / FIG. 25. / INFANTICIDE 93; lines 5113-5197 confidence: medium
The author says he does not think twins were killed in recent times; triplets are now considered lucky; twins are supposed to pick up scorpions without injury, though the author notes exceptions and speculates about a malam's potion and lotion.
Twins are said to have a special power of picking up scorpions without injury.
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hermetic
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 123 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 127 / VOL. I. 9 / A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131; lines 7579-7766 confidence: medium
The notes identify heaven as the Great Heart of the Great Cosmos, describe the human heart as the seat of true understanding and will, explain Shu as dry air between earth and sky, cite a Hymn to Amen-Ra about one god forming into two gods, creating an egg, and producing twin-gods, and name Tefnut as Shu’s twin or syzygy associated with moist air.
The inscription describes two gods as heart and tongue emanations of Atum, while the note cites one god forming himself into two gods and producing twin-gods; Shu and Tefnut are also described as a twin or syzygy pair.
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islamic
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The Koran (Al-Qur'an) SECTION III / SECTION IV. / SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN.; lines 6226-6276 confidence: low
Wasla is explained through multiple variants involving repeated births, twins, male and female offspring, the phrase that a female is joined to her brother, milk restrictions, consecration, sacrifice, sparing, and gendered use.
Wasla explanations repeatedly focus on twin or paired male and female births, including the statement that the female is joined to her brother and the resulting ritual sparing or restriction.
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jewish christian
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Genesis Footnotes / Chapter 24 / Footnotes / Chapter 25; lines 1519-1591 confidence: high
The children struggle within Rebekah; Yahweh says, "Two nations are in your womb" and "The elder will serve the younger."
The children struggle within Rebekah; Yahweh identifies them as two nations and two peoples, predicts unequal strength and elder serving younger, and the birth narrative distinguishes Esau and Jacob.
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nahua
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1305-1465 confidence: medium
The note says Cihuacoatl was the mythical mother of the human race; it reports 'serpent woman' as a common translation but argues for 'woman of twins' or 'bearing twins,' citing a myth that she always bore two children at one lying-in.
The notes explain Cihuacoatl's name as 'woman of twins' or 'bearing twins' and say the myth attributed to her the bearing of two children at one lying-in.
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native american great lakes
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 6334-6486 confidence: low
The caption names Birds of War, the white Porcupine, twin God Boys, and four Fairies as to be placated, not beseeched; it also describes a probable sun in red and black representing day and night, said to represent a thunderer.
A figure caption names the twin God Boys among beings associated with the war-bundle imagery and placation.
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native american southeast
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21466-21551 confidence: medium
In Portuguese West Africa the Thunderers are twin brothers who quarrel and answer from east and west during storms; among Plains tribes thunder and lightning are caused by a great bird.
The Portuguese West Africa comparison describes Thunderers as twin brothers who quarrel and answer each other from east and west during storms.
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persian
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 5967-6070 confidence: high
The note says older legends make Jamshid Tahmuras's brother, not son; it says Vedas, Zandavasta, and Shahnama meet on common ground, and identifies Manu and Yama as twin sons of Vivasvat, with Manu as progenitor/lawgiver and Yama as god.
The note identifies Manu and Yama as twin sons of Vivasvat and assigns them major religious roles.
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vietnamese
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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 1890-2104 confidence: high
The legend begins with Lang and Cau, twin brothers of equal beauty and near-identical appearance, sons of a mighty mandarin with a formerly happy childhood.
Lang and Cau are explicitly called twin brothers and are described as so alike that even their mother cannot distinguish them.
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xhosa
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF HLAKANYANA. 113 / THE STORY OF HLAKANYANA. 115 / THE STORY OF HLAKANYANA. 117 / THE STORY OF DEMANE AND DEMAZANA.; lines 5147-5192 confidence: medium
A brother and sister, twins and orphans, named Demane and Demazana, run away from relatives because of ill usage.
The siblings are explicitly identified as twins; their special status in the tale is introduced at the beginning.
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