Motif

Sibling Pair

sibling_pair

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.

2,212 occurrences

100 traditions

hindu

Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4643-4671 confidence: high

Bhishma says Arjun is Karna's brother and tells Karna to end the fraternal war and not seek his brother's life-blood.

Bhishma reveals that Arjun is Karna's brother and explicitly urges an end to the fraternal war.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4649-4677 confidence: high

Bhishma says, “Arjun is thy brother, Karna,” urges him to end the fraternal war, and not to seek his brother's blood.

Bhishma names Arjun as Karna's brother and calls the war fraternal while urging Karna not to seek his brother's blood.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4649-4677 confidence: high

Bhishma says, "Arjun is thy brother," and urges Karna to end the fraternal war and not seek his brother's blood.

Bhishma identifies Arjun as Karna's brother and calls the conflict a fraternal war.
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Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6259-6350 confidence: medium

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

Pritha reveals that Karna was her eldest son; the Pandavas then grieve that they had slain their own elder brother.
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Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6265-6356 confidence: high

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

Pritha reveals after Karna's death that he was the Pandavas' elder brother, producing grief over kin-killing.
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Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6265-6356 confidence: medium

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

Pritha reveals after the war that Karna was her eldest son and the Pandavs' elder brother, causing grief over a brother slain by them.
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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 260-406 confidence: high

Karna enters in golden mail and rings, is identified as Pritha's premarital son and as born through the Sun's inspiration, and is described with tusker, lion, sun, and fire imagery.

Karna is identified as Pritha's eldest son and Arjun as Pritha's youngest; Karna challenges Arjun while the passage states each is unknown to the other.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 266-412 confidence: high

Karna, called Pritha's eldest son, speaks to Arjun, called Pritha's youngest; each is unknown to the other, and Karna says he can accomplish Arjun's feats and greater before the host.

Karna, called Pritha's eldest son, challenges Arjun, called Pritha's youngest, and the passage states each is unknown to the other.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 266-412 confidence: high

Karna surveys the field, gives little obeisance to Kripa or Drona, and as Pritha's eldest son addresses Arjun, Pritha's youngest, each unknown to the other, challenging his feats before the host.

Karna challenges Arjun while the passage identifies them as Pritha's eldest and youngest sons and says each is unknown to the other.
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Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 408-560 confidence: medium

Clouds, lightning, cranes, shadow, and sunshine frame the rivals; Indra watches Arjun and Surya lights Karna; supporters divide; Pritha faints, is revived, and weeps because Karna is her eldest son.

Pritha watches Arjun and Karna as her sons in combat and silently grieves because Karna is her eldest son, while the secret remains concealed.
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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 76856-77026 confidence: medium

The notes describe the Sukta as representing one of two Kshatriya brothers becoming Purohita and Hotri of the other, the Raja; they identify Devapi and Santanu as brothers and connect later legend to the Mahabharata Śalya-parvan account of Devapi becoming a Brahman.

The commentary says the Sukta represents one Kshatriya brother becoming Purohita and Hotri of the other, who is the Raja; later notes identify Santanu as Devapi's brother.
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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. 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 40573-40775 confidence: low

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

The commentary on Suryā and Pūṣan states that the formula suggests birth rather than marriage and discusses mother, spouse, and sister relations.
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The Hymns of the Rigveda, Complete 2 Volumes 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 HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 10849-11024 confidence: medium

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

The passage says the Dawns depart and come again, and describes one Sister giving place to another while later Dawns succeed vanished earlier ones.
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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 RIGVEDA. B7 / CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119; lines 7738-7865 confidence: medium

Dawn appears at heaven's borders, drives away her Sister, diminishes human days, and shines with her lover's splendour; the note identifies the Sister as Night and the lover as the Sun.

The hymn says Dawn drives off her Sister, and the note identifies the Sister as Night.
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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 Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCIX / SECTION CCX / SECTION CCXI / SECTION CCXII; lines 19868-19938 confidence: high

Sunda and Upasunda arrange their forces, perform preliminary departure rites, set out at night under Magha with an armed Daitya force, and ascend the skies toward the celestials.

The passage repeatedly identifies Sunda and Upasunda as brothers who desire sovereignty of the three worlds and carry out conquest together.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII; lines 54006-54091 confidence: high

Vali ignores Tara, suspects her, leaves his cave, confronts Sugriva, and hears Sugriva state that Vali robbed him of his wife and kingdom.

Vali and Sugriva are brothers; Sugriva says Vali robbed him of his wife and kingdom, and the brothers fight violently.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCVII / SECTION CCVIII / SECTION CCIX / SECTION CCX; lines 19724-19779 confidence: high

Narada privately tells the Pandavas that the princess of Panchala is wife to them all and urges a rule against disunion; he cites Sunda and Upasunda, inseparable brothers who killed each other for Tilottama, and tells Yudhishthira to preserve friendship.

Narada describes Sunda and Upasunda as two brothers who shared kingdom, house, bed, seat, and dish, yet killed each other for Tilottama.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCVIII / SECTION CCIX / SECTION CCX / SECTION CCXI; lines 19782-19865 confidence: high

Nikumbha is a mighty Daitya; his two sons Sunda and Upasunda are fierce brothers who share aims and seem like "one individual divided into two parts."

Sunda and Upasunda are brothers who share the same aims, happiness, and woe and are described as one individual divided into two parts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCX / SECTION CCXI / SECTION CCXII / SECTION CCXIII; lines 19941-20011 confidence: medium

Brahman is seated among gods, Siddhas, Brahmarshis, and ascetics; the petitioning Rishis report in detail the acts of Sunda and Upasunda.

Sunda and Upasunda are treated as Asura brothers, and Brahman sends Tilottama so that they will quarrel with each other when they see her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXI / SECTION CCXII / SECTION CCXIII / SECTION CCXIV; lines 20014-20091 confidence: high

The brothers each claim Tilottama as wife, deny the other's claim, and become enraged.

The brothers are described as united, but each claims Tilottama and they kill each other in wrath for her sake.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLIV / SECTION CCXLV / SECTION CCXLVI / SECTION CCXLVII; lines 51557-51632 confidence: medium

Dussasana, with joined hands and bowed head, says "Relent!" and falls down on the earth with grief and tears.

Dussasana, Duryodhana's brother, refuses to rule without him and insists that Duryodhana alone should remain king.
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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 CLXXXIX / SECTION CLXL / SECTION CLXLI / SECTION CLXLII; lines 18284-18365 confidence: high

Arjuna takes up the bow obtained as dower and stands with Bhima immovable as a mountain; the brothers rush fearlessly toward the Kshatriyas, while the monarchs attack the Brahmanas.

Arjuna and Bhima are called heroic brothers who stand together and rush fearlessly against the Kshatriya warriors.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 42203-42265 confidence: high

Hanuman, the ape and chief of monkeys, hears the sounds, knows Bhimasena to be his brother, and blocks the path leading to heaven for Bhima's safety.

Hanuman knows Bhimasena to be his brother and acts to protect him by blocking the dangerous route.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 42267-42340 confidence: high

Bhima identifies himself as Kuru, lunar stock, son of Kunti and Pandu, offspring of the wind-god, named Bhimasena; Hanuman says he is a monkey and will not allow passage.

Bhima is identified as offspring of the wind-god; Hanuman says he was begotten by the wind-god; Bhima calls Hanuman his brother.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 42390-42473 confidence: medium

Vaisampayana reports Bhimasena bowing to Hanuman as elder brother and asking to see the former incomparable form used in bounding over the sea, the abode of sharks and crocodiles.

Bhima calls Hanuman his elder brother, and Hanuman instructs him on Time and the yugas after Bhima asks for explanation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 42474-42520 confidence: high

Hanuman smiles, shows the form in which he bounded over the main, expands greatly in length and breadth, covers the plantain grove, and rises to the height of the Vindhya.

Hanuman reveals the form to gratify his brother, and Bhima beholds the giant form of his brother.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 42606-42653 confidence: high

The monkey contracts his huge body, assumed at will, embraces Bhimasena, and Bhima’s fatigue leaves him while his powers and strength are restored.

Bhima is embraced by his brother, and the embrace removes fatigue and restores his strength.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 42606-42653 confidence: high

Hanuman asks Bhima to request a boon and offers to destroy the sons of Dhritarashtra, grind a city with rocks, or bind Duryodhana and bring him before Bhima.

Hanuman asks Bhima to request a boon from fraternal feeling, Bhima recognizes him as protector of the Pandavas, and Hanuman promises future battlefield aid.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 13950-14034 confidence: high

Karna challenges Arjuna before the crowd; Duryodhana rejoices, embraces him, offers favor and command, and Karna asks for friendship and combat with Arjuna.

The narrator calls Arjuna Karna's unknown brother, and Kunti later sees the two armed warriors as her sons while fearing their combat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 29639-29698 confidence: medium

Dhritarashtra takes Vidura on his lap, smells his head, and asks forgiveness; Vidura says he has forgiven him and reveres him as superior.

The passage identifies Vidura and Dhritarashtra as brothers; Dhritarashtra asks forgiveness, Vidura forgives him, and the two exchange apologetic speeches happily.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 34228-34236 confidence: low

The high-minded king begets upon Damayanti a son named Indrasena and a daughter named Indrasena.

The passage names both a son and a daughter as Indrasena.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVII / SECTION LVIII / SECTION LIX / SECTION LX; lines 34313-34360 confidence: high

Damayanti seeks Varshneya's protection, says her mind misgives her and that the king may come to grief, and instructs him to yoke Nala's favorite swift horses and take the twins by car to Kundina.

Damayanti orders Varshneya to take the son and daughter, described as twins, away by car to Kundina/Vidarbha and leave them with her kin.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 35672-35728 confidence: medium

Damayanti sends her two children with Kesini; Vahuka, described as the king in disguise, recognizes Indrasena with her brother, embraces them, and takes them on his lap.

Damayanti's two children, Indrasena and her brother, are sent to Vahuka; he recognizes and embraces them, weeps, and calls them twins resembling his own children.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIV / SECTION LXXV / SECTION LXXVI / SECTION LXXVII; lines 8403-8464 confidence: medium

Kacha says Devayani should not urge him into sin, calls her his sister because the body of Kavya was an abode for both, asks for leave and safe-journey blessing, and Devayani curses his knowledge not to bear fruit if he refuses her.

Kacha states that Devayani is truly his sister because both were associated with the body of Kavya as an abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXV / SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII; lines 35876-35945 confidence: medium

The dice game begins, and Nala wins at a single throw, recovering wealth and treasures along with Pushkara's staked life.

Nala and Pushkara are brothers; after winning Pushkara's staked life, Nala spares him, grants him a portion, embraces him, and maintains brotherly affection.
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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 1 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 23633-23704 confidence: medium

Vrihadratha marries two twin daughters of the king of Kasi, promises secretly to love them equally, and enjoys life with them; the passage compares him to an elephant with two cow-elephants and to the ocean between Ganga and Yamuna.

Vrihadratha marries twin daughters of the king of Kasi and secretly promises to love both equally without preference.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 3663-3749 confidence: high

Vibhavasu and Supritika quarrel over partitioning wealth; Vibhavasu curses Supritika to become an elephant, and Supritika curses Vibhavasu to become a tortoise in the waters.

Vibhavasu warns against partition among brothers, Supritika persists, and the brothers' dispute over wealth culminates in reciprocal curses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 3663-3749 confidence: medium

Vibhavasu and Supritika quarrel over partitioning wealth; Vibhavasu curses Supritika to become an elephant, and Supritika curses Vibhavasu to become a tortoise in the waters.

Vibhavasu becomes a tortoise and Supritika becomes an elephant through mutual curses, and they continue their hostility in those forms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 3663-3749 confidence: high

The transformed brothers continue their hostility as a huge elephant and tortoise in the lake; Kasyapa tells Garuda to eat both and then bring amrita.

The former brothers remain hostile after becoming an elephant and a tortoise and fight in the sacred lake.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CCI / SECTION CCII / SECTION CCIII / FOOTNOTES; lines 60568-60723 confidence: low

Aswatthaman and the Pandavas were like brothers because both were disciples of Drona; Ghatotkacha, Bhima's son, was therefore Aswatthaman's brother's son.

The passage says Aswatthaman and the Pandavas were like brothers because both were disciples of Drona.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 47485-47565 confidence: medium

Durmukha shoots at and challenges Sahadeva; Sahadeva wounds him, and the narrator calls it brother striking brother; Sahadeva cuts Durmukha's standard, steeds, charioteer, and bow, and Durmukha jumps onto Niramitra's car.

The fight between Sahadeva and Durmukha is explicitly described with the phrase 'the brother striking the brother.'
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CXC; lines 57626-57690 confidence: high

Nakula and Sahadeva, the twins, follow Dhrishtadyumna and protect him as he proceeds like a blazing fire toward Drona.

Nakula and Sahadeva are explicitly called twins and act together to protect Dhrishtadyumna while he advances.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 34905-34924 confidence: medium

The opposing army sees the two high-souled sons of Pandu together and gives up hope of victory.

Bhima and Arjuna are repeatedly treated as a pair, identified as two sons of Pandu, and their joined presence causes the opposing army to lose hope.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 34927-35012 confidence: high

Arjuna and Bhima, called two sons of Kunti, fight amid enemy car-warriors like two furious lions among kine and cause large-scale destruction of warriors, animals, cars, and weapons.

Arjuna and Bhima are repeatedly treated as a pair, called the two sons of Kunti, compared to two lions among kine, and shown routing enemy forces together.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 18358-18388 confidence: medium

Kunti says Yudhishthira's prosperity was acquired by Arjuna and wrested by wicked persons; she urges Karna to snatch it back from Dhritarashtra's sons.

Kunti asks Karna to recover Yudhishthira's prosperity and to unite with Arjuna in brotherly love.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 18391-18457 confidence: medium

Karna says that if he reveals on the eve of battle that he is the Pandavas' brother and goes to them, other Kshatriyas would think he acted from fear of Dhananjaya, who has Krishna as charioteer.

Karna says he is brother to the Pandavas but will fight only Arjuna, and that Kunti's five sons will include either Karna or Arjuna after the battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 18658-18739 confidence: high

Yayati curses the brothers who obey Yadu and places his youngest son Puru, described as docile and obedient, on the throne.

Yadu, Devapi, and Dhritarashtra are all presented as elder figures who do not receive the throne, while Puru, Santanu, and Pandu do.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 50379-50418 confidence: medium

Dhritarashtra asks how the Suta's son and Vrikodara fought near Arjuna's car, adding that Karna was informed of his brotherhood with the Pandavas and remembered words to Kunti, while Bhima remembered wrongs inflicted by Karna.

Karna is said to have been informed of his brotherhood with the Pandavas and to remember words to Kunti, yet Dhritarashtra asks how he could fight Bhima.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 31431-31502 confidence: high

Salya, ruler of the Madras, fights his sister’s sons, the twins; Sahadeva covers his maternal uncle with arrows, both sides feel delight for the mother’s sake, Salya kills Nakula’s four steeds, and Nakula mounts his brother’s vehicle.

Nakula and Sahadeva are repeatedly identified as twins; after Nakula’s steeds are killed, the two fight from one chariot, defeat their maternal uncle, and advance together.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 46737-46789 confidence: high

Vinda and Anuvinda of Avanti see Arjuna's steeds are tired, attack him, pierce Arjuna, Janardana, and the four steeds with arrows, and are in turn struck by Arjuna.

Vinda and Anuvinda are introduced as two heroic brothers fighting together, and Anuvinda advances to avenge Vinda after the elder brother is slain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 27383-27437 confidence: medium

Salya mounts Kritavarman's car; seeing Uttara slain, Sweta 'blazed up in wrath, like fire ... with clarified butter' and rushes to slay Salya.

Sweta sees his brother Uttara slain and immediately rushes toward Salya with the desire to kill him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 41031-41060 confidence: high

The Gandhara brothers Vrishaka and Achala attack Arjuna from front and back; Arjuna destroys Vrishaka's steeds, driver, bow, umbrella, standard, and car.

Vrishaka and Achala are repeatedly described as brothers, uterine brothers, similar in features, and fighting together from one car.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SANTI PARVA / THE MAHABHARATA / SANTI PARVA / SECTION I; lines 24373-24448 confidence: high

Yudhishthira says Kunti kept secret an important matter: Karna was her son and therefore the uterine brother of the Pandavas.

Yudhishthira says Karna was the Pandavas' uterine brother and eldest son of Kunti, but Arjuna slew him in battle before the secret was disclosed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66147-66278 confidence: medium

The notes discuss whether priests and Brahmanas may be punished, cite Sankha's conduct toward Likhita after Likhita appropriated fruits, mention Bhishma's judgment, and define four foundations of duty.

Sankha and Likhita are described as brothers in an episode where Likhita appropriates Sankha's fruits, used in a legal discussion about punishment.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 27300-27380 confidence: medium

The gods and Asuras, described as younger and elder brothers, fought for thirty-two thousand years; the gods slew the Daityas, gained heaven, and the earth became an expanse of blood.

The Asuras are called elder brothers and the gods younger brothers in a long battle for prosperity and heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 14008-14091 confidence: medium

Yudhishthira asks that his vehicle be supplied with weapons and implements in greater measure than Shalya's and assigns protectors: the two sons of Madravati for the wheels, the grandson of Sini for the right wheel, Dhrishtadyumna for the left, Dhananjaya for the rear, and Bhima for the front.

Yudhishthira designates the two sons of Madravati as protectors of his wheels and says they will fight their maternal uncle.
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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 16787-16820 confidence: medium

Trita lived at Udapana, drank Soma while in a hole, was dashed into a pit by his two brothers, and cursed them after they returned home.

Trita’s two brothers dash him into a pit and return home; Trita later curses them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 10176-10211 confidence: medium

Bhima and Arjuna, compared to two fires fed with clarified butter, respond with terrible arrow showers; Bhima tells Arjuna that Nakula is afflicted and urges him to proceed against Karna's son.

Bhima and Nakula, both identified in relation to the Pandava brothers, urge Arjuna against Vrishasena; Arjuna then advances toward him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 1227-1307 confidence: high

The two Kaikaya brothers shroud Satyaki with arrows; Satyaki returns arrow fire, checks them, cuts their bows, and the arrows in the fight create darkness.

Vinda and Anuvinda are explicitly described as two Kaikaya brothers who jointly attack Satyaki; after one brother is killed, the other continues the fight.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 2251-2295 confidence: medium

Sanjaya reports that Duhshasana proceeds against Sahadeva; the encounter is described as brother against brother, and warriors shout and wave garments as the combat begins.

The duel is framed as brother against brother, with Sahadeva and Duhshasana fighting directly on the battlefield.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 2842-2908 confidence: high

“Then those two heroes and brothers and foremost of car-warriors encountered each other.” They wound each other with arrows; Duryodhana cuts Yudhishthira’s bow, and Yudhishthira takes another bow and cuts off Duryodhana’s standard and bow.

The passage explicitly calls the opposed warriors “heroes and brothers” and depicts them encountering each other in direct battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6386-6473 confidence: high

Duryodhana pierces Nakula, his steeds, and Sahadeva's golden standard; Nakula and Sahadeva strike Duryodhana, but he cuts both their bows and wounds the twins.

Nakula and Sahadeva are repeatedly presented as a paired set of brothers, the twin sons of Pandu/Madri, who fight Duryodhana together.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 7676-7734 confidence: high

Bhima says leaving would make heroes think him frightened; Arjuna says the samsaptakas block his division; Bhima offers to fight all the samsaptakas so Arjuna can go.

Bhima offers to fight the samsaptakas, allowing his brother Arjuna to leave and see Yudhishthira.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 8000-8087 confidence: medium

Arjuna says he vowed to cut off the head of anyone who told him to give Gandiva to another; he says the king spoke those words and that he drew his sword to kill Yudhishthira, while asking Krishna what is suitable.

Arjuna's vow about the Gandiva leads him to contemplate killing his elder brother Yudhishthira, while Krishna redirects him toward a subtler ethical resolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 8390-8454 confidence: medium

Sanjaya reports that Dhananjaya lies weeping at Yudhishthira's feet; Yudhishthira raises and embraces him, and the two brothers weep until freed from grief and cheerful again.

The passage centers on two brothers who weep, embrace, forgive harsh speech, and restore cheerfulness before Arjuna returns to battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 9731-9814 confidence: medium

Bhimasena sees Phalguna surrounded by a Kaurava host, leaves the remaining car-warriors he had been fighting, rushes toward Dhananjaya's car, and destroys part of the remaining Kaurava host with his mace.

Bhima sees Arjuna encompassed, leaves his own engagement, rushes to Dhananjaya, and follows him after destroying the elephant division.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 36977-37043 confidence: high

In the elder's retreat, ascetics gather to behold the Pandavas and ask Sanjaya to identify Yudhishthira, Bhima, Arjuna, the twins, and Draupadi.

The passage identifies a pair as the twins, seated together beside Kunti and praised as unequaled in beauty, strength, and conduct.
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The Markandeya Purana CA'NTO XXXTI. / Canto XXXVI. / Canto XXXVII. / CANTO XXXTII.; lines 10290-10340 confidence: medium

Subahu/Suhahn repeatedly visits the king of Kasi as protector to regain the kingdom; the king of Kasi sends a messenger demanding that the kingdom be given up to him.

The passage presents Alarka and his elder brother Subahu/Suhahn in a dispute over the kingdom, with an outside king demanding and then attacking on the elder brother’s behalf.
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The Markandeya Purana CANTO h. / Canto L. / THE CEBATION OF THE NINE SAGES. / CANTO L,; lines 13559-13669 confidence: high

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

Yajna and Dakshina are described as a son and daughter born from Ruci and his wife, and the two then become husband and wife.
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The Ramayan of Valmiki BOOK IV. / Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi.; lines 38762-38925 confidence: high

Sugríva describes Bāli as a powerful king, says he roams Rishyamúka in fear of his brother while Hanumán and faithful lords attend him, names Ráma his ally and refuge, and compares Ráma’s hidden strength to dormant fire beneath ashes.

Sugríva identifies Bāli as his brother, fears him as a foe, and seeks Ráma’s help against him.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24571-24710 confidence: medium

Bharata asks compassion with head bent low, compares the requested pity to the Great Father’s, and says he will live in the forest with Rama if Rama remains there.

Bharata addresses Rama as brother, prays with bowed head, and offers to live in the forest with him if Rama will not return.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 confidence: high

Vaśishṭha counsels Bharat to hold the gold-decked sandals; Ráma rises, looks east, and gives them to Bharat so they may guard the land, and Bharat bears them to Ayodhyá.

Bharat refuses to claim kingship for himself, carries Ráma’s sandals, and declares he will wait until Ráma is restored as rightful lord.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 confidence: high

The wise royal priest counsels Bharat to hold the gold-decked sandals for Ayodhya's welfare; Rama rises, looks east, and places the sandals in Bharat's hand so they may guard the land.

Bharat carries Rama's sandals, grieves for Rama, resolves to wait until Rama rules, and is praised as true to his brother and unmoved from virtue's path.
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The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25997-26140 confidence: medium

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

Janak gives Sítá to Ráma and also gives Urmilá to Lakshmaṇ, linking two women of Janak’s house with two brothers of Raghu’s house.
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The Ramayan of Valmiki Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56611-56789 confidence: high

Bharadvája says Bharat remains faithful and obedient, wears tangled hair, cares for Ráma’s return, bends before Ráma’s shoes, and attends to Ráma’s house and realm.

Bharat is described as obedient to Ráma’s will, ascetically dressed, revering Ráma’s shoes, and preserving the land while Ráma is absent.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13451-13616 confidence: high

Lakshman says the father and Kaikeyi should be exiled instead, accuses them of trying to make Bharat king, says Rama's empire is justly his, and offers to guard the realm.

Lakshman, Rama's brother, offers armed and political support to protect Rama's royal rights.
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The Ramayan of Valmiki Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13451-13616 confidence: high

Rama has spoken to his brother; Lakshman lowers his head, shows grief, pride, and anger, touches his sword, and prepares to reply.

The passage centers on Lakshman addressing Rama as brother and offering to fight in Rama's cause and protect his realm.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 36878-37042 confidence: medium

The forest includes bright flowers, trees, creepers, animals including snake, cool breezes, bees, and wind springing from a mountain cave.

The speaker repeatedly addresses Lakshman as brother and Sumitrá’s son while sharing the scene and grief with him.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 36878-37042 confidence: medium

Cool breezes fill the air, stir love, move flowering trees, send blossoms downward, and cause bees to pursue the breeze among the boughs.

The speaker repeatedly addresses Lakshmaṇ as brother and Sumitrá’s son while describing the landscape and his grief.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37043-37151 confidence: medium

The speaker addresses Lakshmaṇ, describing bird songs in the woods, a bee at the Tila tree, and the Aśoka tree mocking his grief.

The speaker repeatedly addresses Lakshmaṇ as brother and as son of Queen Sumitrá while describing the landscape and grief.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37153-37300 confidence: medium

The speaker tells his dear brother to look at Pampá, a mountain height, Cassia trees, ores, wind-swept blossoms, and Paláśa flowers blazing on leafless sprays.

The speaker repeatedly addresses Lakshmaṇ as brother and instructs him during the crisis of separation from Sítá.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37153-37300 confidence: medium

The speaker tells Lakshman to look at a mountain on the right of Pampā, with cassia trees, ores, falling blossoms, and Paláśa flowers described as fire-like on the high lands.

The speaker addresses Lakshman as brother throughout and asks him to go to Bharat after declaring that life is unbearable without Sítá.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37302-37465 confidence: high

Rama laments helplessly in sorrow, and Lakshman replies with counsel, urging him not to sink under grief.

Rama and Lakshman are brothers; Lakshman counsels Rama and accompanies him as the search begins.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37302-37465 confidence: high

Rama laments; Lakshman urges him not to sink under grief, to endure, and to rise and begin the search for Ravana.

Lakshman is Rama’s brother, gives counsel in grief, and walks beside him as they continue the task.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37608-37782 confidence: medium

Lakshman identifies Rama as Dasaratha's eldest heir, expelled from home; Sita came with Rama, and Lakshman followed as brother and servant.

Lakshman identifies himself as Rama's brother and says he follows Rama in the forest and joins him in seeking Sugriva's help.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37608-37782 confidence: high

Lakshmaṇ replies that the brothers know Sugrīva’s gifts and have come to meet him; Hanumān is glad and hopes a league will bring redress and triumph to Sugrīva.

Lakshmaṇ identifies himself as Rāma’s brother and servant, follows him into the forest, and speaks on his behalf.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37784-37809 confidence: medium

Lakshman honors the speaker’s words and says the Vanar chief, son of the wind-ruling god, has declared that Sugriva will be assisted in his need.

Raghu’s heroic sons are carried by Hanuman, a Vanar chief identified as son of the wind god.
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The Ramayan of Valmiki Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8898-8983 confidence: medium

Janak recites a succession of kings beginning with Nimi and continuing through Hraśvaromá; Hraśvaromá’s consort bears two sons, Janak and Kuśadhwaj.

Janak identifies himself as elder and Kuśadhwaj as younger, says he cared for him, and installs him to reign after Sudhanvá’s death.
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The Ramayan of Valmiki Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37812-37948 confidence: medium

Sugriva tells Rama he wanders in woe and fear, deprived of his spouse, and has long suffered wrong from his brother Bali; he asks Rama to release him from distress.

Sugriva identifies Bali as his brother and foe who has injured him and deprived him of spouse and security.
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The Ramayan of Valmiki Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37812-37948 confidence: medium

Sugriva tells Rama that he wanders in fear and distress, is deprived of his spouse, and has long suffered wrong from his brother Bali.

Sugriva identifies Bali as his elder brother, foe, and source of his loss and distress; Rama promises to kill Bali.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38129-38274 confidence: medium

Sugriva sees a Sal tree, tears a leafy bough for seats for himself and Rama, and Hanuman brings a bough so Lakshman may rest; the scene is on a mountain brow.

Rama and Lakshman appear together as mighty brothers, while Sugriva describes oppression by his brother Bali.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38276-38433 confidence: high

Sugriva says Bali, as the eldest son, was made king by the lords after their father's death, and Sugriva served his government faithfully.

Sugriva and Bali are brothers; Bali is the elder king, Sugriva later occupies the throne when Bali is presumed dead, and Bali returns hostile.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38276-38433 confidence: high

Sugriva says Bali was his elder brother, was made king after their father's death, and ruled while Sugriva served his government.

Bali is the elder brother and recognized king; Sugriva is later enthroned after Bali is presumed dead, and Bali returns to violently contest that rule.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38436-38573 confidence: high

Sugriva says citizens and lords saw his distress, made him king against his will, and that he held the town, people, lords, lands, and kingdom in trust for Bali.

The passage centers on two brothers, Bali and Sugriva, whose mutual claims concern the cave incident and the kingship of Kishkindha.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38436-38573 confidence: high

Sugriva says he kept watch by the cave for a year, saw blood rush from the cavern, sealed the entrance with a stone or mountain crag, and returned to Kishkindha.

The conflict is between brothers; Sugriva says he held the kingdom unwillingly as a trust, while Bali accuses him of sealing the cave to gain the realm and then banishes him.
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The Ramayan of Valmiki Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 10122-10301 confidence: high

Ráma smiles at Lakshmaṇ and tells him to be joint-ruler, his second self, and sharer in his fortune.

Ráma calls Lakshmaṇ his second self and invites him to share rule and royal fortune.
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The Ramayan of Valmiki Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 10122-10301 confidence: medium

Ráma tells Lakshmaṇ: “Joint-ruler of this land with me. / My second self thou, Lakshmaṇ, art.”

Ráma identifies Lakshmaṇ as his second self and invites him to be joint-ruler, sharing the fortune of royal power.
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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

The speaker says Śatrughna would go with Bharat because he loves him, just as Lakshmaṇ cleaves to Ráma.

The passage pairs Lakshmaṇ with Ráma and Śatrughna with Bharat, emphasizing love, attachment, defense, and mutual aid.
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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 LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21596-21735 confidence: medium

Bharat joins his hands, says he will greet Ráma in the pathless shade, declares Ráma his king, and states that if he cannot bring him back he will dwell in the wood with Ráma and Lakshmaṇ; he also says pioneers have been sent to clear the road.

Bharat says that if he cannot bring Ráma back, he will dwell in the wood and share the banishment with Lakshmaṇ.
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The Ramayan of Valmiki Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21596-21735 confidence: medium

Bharat answers with grief: “The realm and I are Ráma’s,” calls Ráma eldest and noblest, and rejects taking power as sinful.

Bharat’s thoughts turn to Ráma, he calls Ráma his noble brother, and he says he will share the banishment with Lakshmaṇ if Ráma cannot be brought back.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21930-22110 confidence: high

Bharat says, “Suspect me not,” calls Rama his eldest brother and father-like, and says he goes “to lead my brother thence” from the wood.

Bharat says he has come to lead Rama from the wood, and Guha praises him as one who would lead the exile home again.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22113-22211 confidence: medium

Lakṣmaṇa gathers sacred grass and spreads a bed with his own hands for Rāma and faithful Sītā to lie on together.

Lakṣmaṇa attends to Rāma and Sītā, then watches all night as armed sentinel while they rest.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22214-22350 confidence: medium

Bharat says he will complete Ráma’s banishment term, Śatrughna will share his exile, and Ráma with Lakshmaṇ should return to rule Ayodhyá and be consecrated by twice-born men.

Lakshmaṇ is praised for following Ráma, Śatrughna is said to share Bharat’s exile, and Śatrughna remains sleepless remembering Ráma.
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The Ramayan of Valmiki Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22214-22350 confidence: medium

Bharat praises Lakshmaṇ’s faithful following of Ráma, calls Sítá blessed for dwelling with Ráma in the wood, says his father has gained the skies, and compares the state to a rudderless vessel.

Lakshmaṇ is praised for following Ráma in hardship, and Śatrughna is said to share Bharat’s exile; Śatrughna also lies sleepless remembering Ráma.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22780-22932 confidence: medium

Bharat joins his hands, bends his head, says every man and beast was satisfied, and asks the sage to tell him how far and which way to Rāma’s lone retreat.

Bharat asks the way to Rāma under the stated impulse of fraternal love, and Rāma is said to dwell with another princely brother.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23521-23636 confidence: medium

Lakshmaṇ says the leader is Bharat, claims Bharat has made the throne his own by consecrating rites and comes armed to slaughter them, and identifies his Kovidár flagstaff, banner, and warriors.

Lakshmaṇ identifies Bharat as having taken the throne through consecrating rites and speaks of him as a foe who threatens Ráma and must be killed.
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The Ramayan of Valmiki Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23639-23817 confidence: high

Bharat says he will not rest until he sees Ráma, Lakshmaṇ, and Sítá, places Ráma’s feet on his head, and sees Ráma regain hereditary rule with consecrating drops poured on him.

Bharat seeks Ráma in the forest, longs for reunion, and wants Ráma restored to hereditary reign by consecration.
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The Ramayan of Valmiki Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23639-23817 confidence: medium

Ráma tells Lakshmaṇ there is no need for weapons against Bharat; he swore to do his father’s will, rejects gains won by harming kin, and says his aims are for his brothers’ welfare.

Ráma’s speech allays Lakshmaṇ’s wrath by appealing to filial obedience, brotherly affection, and moral restraint.
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The Ramayan of Valmiki Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23639-23817 confidence: high

Ráma calms Lakshmaṇ’s wrath, asks why weapons are needed if Bharat has come to the wood, and says he swore to do his father’s will rather than kill a brother for kingship.

Lakshmaṇ’s hostile suspicion is calmed by Ráma’s insistence that brothers should not slay one another and that Bharat comes in love.
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The Ramayan of Valmiki Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting.; lines 23820-23971 confidence: medium

Bharat shows the spot to Śatrughna, asks Saint Vaśishṭha to bring the king’s widowed consorts, and goes eagerly toward Rāma; Sumantra follows close behind.

Bharat and Śatrughna approach Rāma in grief, bow or fall at his feet, and Rāma embraces them.
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The Ramayan of Valmiki Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 38928-39087 confidence: high

Sugriva gazes amazed at the cloven trees, prostrates himself, praises Rama's arrow, and asks him as a friend to strike down Bali, his brother-foe.

Sugriva asks Rama to strike down Bali, his foe who bears a brother's name, and the two brothers fight hand to hand.
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The Ramayan of Valmiki Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 38928-39087 confidence: high

Sugríva gazes at the cloven trees, prostrates, praises Rāma’s arrow and martial strength, compares finding him as a friend to Varuṇ or Indra, and asks him to strike Báli down.

Báli is identified as Sugríva’s foe who bears a brother’s name and as one who scorns a brother’s right; the two fight directly.
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The Ramayan of Valmiki Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 38928-39087 confidence: high

Sugríva and Báli are described as alike in form and might, like the heavenly Aśvins paired in fight; Rāma cannot distinguish friend from foe and does not shoot.

Rāma withholds his arrow because Sugríva and Báli look and sound alike in battle and he fears killing his friend.
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The Ramayan of Valmiki Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12983-13145 confidence: medium

Lakshmana urges Rama to secure the throne with his brother’s bow, threatens to desolate Ayodhya and kill those on Bharata’s side, and questions giving Rama’s right to Bharata.

Lakshmana identifies himself as Rama’s brother, offers armed support, and swears to precede him into forest or fire.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39199-39290 confidence: medium

Ráma promises that one shaft from his bowstring will free Sugríva, asks to see the foe whose deeds belie a brother’s name, and affirms that he has never lied and will keep his oath.

Ráma describes Báli as Sugríva’s bitter foe and says Báli’s deeds belie a brother’s name.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39293-39452 confidence: high

Tárá urges Báli to accept her advice, end fraternal discord, consecrate Sugríva as partner in rule, become friend to Sugríva and Ráma, and regain his brother's love.

Sugríva is Báli's brother and foe; Tárá urges that brotherly bonds be restored and that they stand side by side in love.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39293-39452 confidence: high

Tárá urges Báli to end fraternal discord, consecrate Sugríva as partner of his reign, regain brotherly love, and shun Ráma’s might.

The passage frames Báli and Sugríva as brothers as well as foes, while Tárá urges an end to fraternal discord and asks that they stand side by side in love.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39760-39927 confidence: high

"Thou, Báli, in thy brother’s life / Hast robbed him of his wedded wife, / And keepest ... / His Rumá for thine own delight."

Bāli is accused of taking Sugrīva's wife, and Rāma says he pledged to restore Sugrīva's wife and kingdom.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39929-40087 confidence: medium

Báli grieves especially for Angad, asks Ráma to spare and care for him, asks that Tárá not be condemned for Báli’s offence, says Sugríva may reign well under Ráma’s guidance, and says he fought his brother and gained the death he sought.

Báli says he fought his brother, and Tárá asks whether Báli lies dead as a brother slain by a brother or by Ráma’s shafts.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40241-40395 confidence: medium

Báli lies dying, looks at Sugríva, attributes events to Fate, yields the Vánar realm, and says he must go at Yáma’s call to Yáma’s gloomy hall.

Báli addresses Sugríva as brother, says Fate prevented their simultaneous happiness, yields power, and asks Sugríva to protect his son.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40241-40395 confidence: high

Báli lies on the ground breathing faintly, raises tearful eyes to Sugríva, says Fate caused the injuries, and tells Sugríva the Vánar realm is his to rule.

Báli and Sugríva are brothers whose simultaneous happiness and tender brotherly life were denied; as Báli dies, he addresses Sugríva without blame and gives him requests and authority.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40574-40724 confidence: high

Sugríva laments his brother’s fated fall, says life on Rishyamúka would have been better than gaining heaven by a brother’s death, recalls Báli’s refusal to kill him, and contrasts Báli’s brotherly virtue with his own hatred and vengeance.

Sugríva mourns Báli as his brother, contrasts Báli’s brotherly restraint with his own hatred, and regards the death as a crushing sin.
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The Ramayan of Valmiki Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28380-28529 confidence: medium

At daybreak Rama goes to bathe at a stream; behind him Sita and Lakshmana come, Lakshmana bearing a pitcher and speaking to his brother.

Lakshmana accompanies Rama and speaks in fraternal love, while Bharata renounces royal pleasure and follows Rama in devotion despite absence.
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The Ramayan of Valmiki Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28380-28529 confidence: medium

At break of day Ráma goes to a fair stream to bathe; behind him Lakshmaṇ comes with the Maithil dame, bearing a pitcher, and begins speaking to his brother.

Lakshmaṇ speaks in fraternal love to Ráma and describes Bharat’s grief, renunciation, austerity, and complete devotion to Ráma.
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The Ramayan of Valmiki Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28531-28684 confidence: medium

The three bathe in the Godavari, offer libations to every deity and shade, praise the Sun and gods, and Rama is compared to Rudra with Nandi and Himalaya's child.

Rama identifies Lakshmana as his younger brother sworn to faithful love, and Lakshmana remains beside him in the forest scenes.
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The Ramayan of Valmiki Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 24240-24301 confidence: medium

Ráma retraces his path up the pleasant mountain side, reaches his cottage door, and strains his brothers to his breast.

Ráma and Bharat are framed as brothers meeting again and grieving for their father the king; Ráma also embraces his brothers collectively.
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The Ramayan of Valmiki Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation.; lines 28687-28811 confidence: medium

Rāma tells Śūrpaṇakhā that Sītā is his true wife and that Lakṣmaṇ is unmarried, heroic, and suitable for her embrace.

Rāma and Lakṣmaṇ act as brothers in the episode: Rāma stops the attack and commands action, while Lakṣmaṇ carries out the punishment.
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The Ramayan of Valmiki Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation.; lines 28687-28811 confidence: medium

Rāma says he has Sītā as his true wife and points Śūrpaṇakhā toward his unmarried brother Lakshmaṇ, using a Meru simile.

Rāma and Lakshmaṇ are brothers; each redirects Śūrpaṇakhā’s marriage demand toward the other, producing the immediate sequence that leads to the attack and punishment.
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The Ramayan of Valmiki Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation.; lines 40988-41155 confidence: high

After the rite, Sugríva reigns once more; Ráma and Lakshman, the sons of Raghu, go to Praśravaṇ hill, where a cave shelters them among trees, animals, and a rushing rill.

Ráma and Lakshman are presented as brothers or sons of Raghu; Lakshman watches for Ráma’s welfare, shares his distress, and counsels him to recover strength.
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The Ramayan of Valmiki Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara.; lines 28814-28991 confidence: high

Śúrpaṇakhá names Daśaratha’s sons Ráma and Lakshmaṇ, describes their ascetic forest life and a fair young woman with them, and asks to drink their lifeblood in revenge.

Ráma and Lakshmaṇ are repeatedly identified as Daśaratha’s two sons living together in Daṇḍak forest under ascetic discipline.
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The Ramayan of Valmiki Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara.; lines 28814-28991 confidence: high

Śūrpaṇakhā identifies Rāma and Lakshmaṇ as Daśaratha’s sons, describes their ascetic forest life and Sītā’s presence, says they harmed her for Sītā’s sake, and asks to drink their lifeblood.

Rāma and Lakshmaṇ are presented as Daśaratha’s sons, a pair of brothers living in forest ascetic conditions and acting together around Sītā.
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The Ramayan of Valmiki Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara.; lines 28993-29034 confidence: medium

Śúrpaṇakhá sees her champions die, flees with wounds to her brother Khara, bends at his feet, weeps, and tells him of the bloody fray and the champions’ fall.

Śúrpaṇakhá, described as Khara’s sister, flees wounded to him, bends at his feet, and reports the death of her champions.
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The Ramayan of Valmiki Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara.; lines 28993-29034 confidence: medium

The demon sees her champions die and flees with drying wounds back to her brother’s home.

Śúrpaṇakhá flees wounded to her brother Khara, laments at his feet, and reports the defeat of her champions.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3510-3648 confidence: high

Rāma loves Lakṣmaṇa best from infancy; Lakṣmaṇa waits on Rāma, cannot rest or eat unless Rāma does, and accompanies him hunting with a bow.

Rāma-Lakṣmaṇa and Bharata-Śatrughna are presented as especially bonded pairs, with Lakṣmaṇa serving and guarding Rāma and Śatrughna valuing Bharata above life.
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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: high

Rāma loves Lakshmaṇ from infancy; Lakshmaṇ serves, accompanies, eats and rests only with Rāma, and guards him with a bow; Śatrughna similarly prizes Bharat’s love above life.

Rāma and Lakshmaṇ are presented as an inseparable pair from infancy, and Śatrughna’s devotion to Bharat is described in parallel terms.
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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 Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34769-34911 confidence: medium

Lakshmaṇ urges Ráma not to despair and to search the hill, caves, ravines, groves, streams, bamboo, and thickets where Sítá may be wandering or hiding.

Lakshmaṇ, Ráma's brother, urges renewed effort, joins the search, predicts reunion, and attempts to calm Ráma.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34769-34911 confidence: high

Lakshmaṇ urges Ráma not to despair and says Sítá may be in the hill’s caves, ravines, groves, rills, river, bamboo, or thickets, perhaps hiding to test or frighten them.

Lakshmaṇ, identified as Ráma’s brother, counsels him, helps search, predicts reunion, and tries to calm his grief.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34913-35099 confidence: medium

Ráma vents grief over his wife; Lakshmaṇ grows pale and afraid; the next canto presents Ráma as reft of his love and overwhelmed by sorrow.

Lakshmaṇ, addressed as brother, receives Ráma’s lament and counsels him to subdue grief and act bravely.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34913-35099 confidence: medium

Ráma asks Lakshmaṇ to leave him, go to Ayodhyá, greet Bharat, tell him to continue reigning, salute the mothers, and relate Sítá’s fate.

Ráma and Lakshmaṇ act as brothers in the crisis: Ráma addresses Lakshmaṇ, entrusts him with messages and search tasks, and Lakshmaṇ counsels him to renew effort.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35393-35562 confidence: medium

Lakshman joins his palms, reminds Rama of his gentle nature, warns against anger, and says: “for the sin of one, / The triple world be all undone.”

Lakshman, Rama's brother, uses reverent counsel, battlefield reasoning, and moral examples to turn Rama from uncontrolled grief toward focused action.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 confidence: high

Sampati mourns Jatayus and recalls that the two brothers flew toward the sun; he shielded Jatayus, his feathers burned away, and he fell on Vindhya hill.

Sampati recalls shielding Jatayus from the sun with his own wings until his feathers were burned away.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 confidence: high

Angad names Riksharajas as father of Báli and Sugríva, says he descends from Báli, and recounts Ráma entering Daṇḍaka with Sítá and Lakshmaṇ in obedience to his father and duty.

Sampáti identifies Jaṭáyus as his brother and recounts protecting him from the sun’s heat with his own wings; the passage also names Báli and Sugríva as brothers.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 confidence: high

Nisakar recognizes Sampati as the elder of two vulture brothers, former vulture kings who could take forms at will and visit him in human shape, and asks what caused Sampati’s altered state.

Sampati shields Jatayus from the sun with his own wings and loses his pinions as a result.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36000-36166 confidence: high

Lakshman regains courage and tells Rama that the giant relies on huge arm-strength; he urges Rama to smite off the arms with a sword.

Rama and Lakshman are identified as brothers and act together against Kabandha.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 confidence: medium

Kabandha names Sugrīva, says Bāli expelled him, and locates him with four faithful chieftains on Rishyamūka hill near Pampā’s waters; Sugrīva is praised as a just and capable Vānar lord.

Sugrīva and Bāli are brothers, and Bāli is said to have expelled Sugrīva after victory.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36743-36860 confidence: high

Lakshmaṇ agrees to go; the brothers leave the grove, travel through flowered woods with birds, pools, and trees, and Ráma bathes at Matanga’s water.

Ráma and Lakshmaṇ are repeatedly presented as brothers traveling together, with Lakshmaṇ answering and assisting Ráma.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36743-36860 confidence: high

Ráma urges going to Pampá and Rishyamúka, where Sugríva dwells with four Vánar chiefs while fearing Báli; Ráma says Sugríva is vital to the quest, and Lakshmaṇ agrees to leave.

Ráma and Lakshmaṇ travel together as brothers from the grove to Pampá and Rishyamúka.
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The Ramayan of Valmiki Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara.; lines 29037-29175 confidence: high

"I sought thee in my shame and fear / With severed nose and mangled ear"; she also says her wounds bled.

A mutilated sister appeals to her brother, recounts the failed reprisal, and provokes him into a new act of vengeance.
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The Ramayan of Valmiki Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara.; lines 29037-29175 confidence: high

Khara sees his sister lying in dust; his anger rises, he asks why she is weeping and writhing like a snake, and tells her to cast off weakness and arise. He also refers to the brave giants he had sent with her and their slaughter.

The action turns on the sister seeking aid from her brother Khara, and Khara's wrath and military response are framed as answers to her shame, grief, and taunts.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14506-14679 confidence: high

Lakshman hears the couple, weeps, presses Rama's feet, asks to make the woods his home too, offers to take his bow and go before them, and rejects heaven, immortality, and rule of the three worlds without Rama.

Lakshman asks to follow Rama into the woods, go ahead with his bow, and refuses heavenly or worldly goods apart from Rama.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14506-14679 confidence: high

Lakshmaṇ hears the pair’s conversation, weeps, presses Ráma’s feet, and says that if Ráma makes the woods his home, he will take his bow and go before him through forest ground.

Lakshmaṇ asks to go before Ráma through the forest with his bow and declares that heaven, immortality, and dominion are worthless without him.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14681-14760 confidence: high

Lakshman replies to Rama, saying Bharat will care for the queens, threatening vengeance if ill counsel prevails, noting Kausalya’s resources, and asking to follow Rama to aid his brother.

Lakshman frames himself as Rama’s brother and asks to accompany and aid him, promising protection and service.
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The Ramayan of Valmiki Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14681-14760 confidence: high

Lakshman asks to follow Rama, says it is not sinful, and promises bow, quiver, arrows, spade, basket, path preparation, roots, berries, and hermit fare.

Lakshman is Rama's brother, asks to accompany him, promises service and watch, and Rama accepts his help for the forest departure.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30882-30972 confidence: medium

Lakshmaṇ is described as dear to Ráma, equal in gifts and warrior might, devoted to his great brother, and ready to stand by him as a second self or better hand.

Lakshmaṇ is described as serving his great brother Ráma with complete devotion and standing by his side as a second self or better hand.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5320-5394 confidence: high

The sage recounts Gangá’s birth: Himálaya, lord of mountains, and Mená, offspring of the will of Meru, have two daughters, elder Gangá and younger Umá.

Gangá and Umá are presented as a pair of daughters, elder and younger, who receive distinct glorious stations.
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The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32642-32762 confidence: high

Lakshmaṇ follows Ráma, takes hermit garb, binds his hair, and carries a bow; the three leave kingdom and home for the forest under vows.

Lakshmaṇ, Ráma’s younger brother, follows him, assumes hermit dress, and guards the exiles with a bow.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15788-15957 confidence: medium

Sumitrā tells Lakshmaṇ to tend Rāma faithfully, to view Rāma as Daśaratha, Sītā as herself, and the forest cot as Ayodhyā, then blesses his going and return.

Sumitrā instructs Lakshmaṇ that younger sons serve the eldest and tells him to care faithfully for Rāma.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15788-15957 confidence: high

Ráma, Sítá, and Lakshmaṇ bow at the king’s feet and circle him; Lakshmaṇ clasps Sumitrá’s feet, and she instructs him to serve Ráma and regard Sítá as herself and the cot as Ayodhyá.

Sumitrá tells Lakshmaṇ that younger sons serve the eldest and commands him to tend Ráma faithfully in the forest.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15959-16110 confidence: medium

Sita boards a sun-bright chariot; Rama and Lakshman enter; Sita has robes and ornaments from the king; nets, weapons, armor, basket, and spade are loaded; Sumantra drives the swift horses.

Lakshman boards the chariot with Rama and is praised for steadfast duty in tending him.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15959-16110 confidence: medium

Sita boards the sun-bright chariot; Rama and Lakshmana join her; the king has given Sita robes and ornaments, and the brothers place hunting gear, arms, mail, a leathern basket, and a spade in the car.

Sita accompanies Rama as his wife and is praised for remaining beside him; Lakshmana accompanies and serves him as an unswerving brother.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16275-16414 confidence: medium

Daśaratha enters amid lamentation; the city spaces are empty, temples closed, and the house is no longer the dwelling of the banished Rāma, his Vedehan bride, and Lakṣmaṇa.

Lakṣmaṇa is repeatedly named beside Rāma, accompanying him into forest life and forming the returning pair of heroes imagined by Kauśalyā.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16417-16587 confidence: medium

Lakshmaṇ is said to hold the same high course with Ráma.

Lakshmaṇ, Ráma’s brother, is described as following the same course and going armed before Ráma as guard.
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The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16417-16587 confidence: medium

Lakshmaṇ will hold the same high course as Ráma; Sítá knows the forest toils but will not part from Ráma because of love.

Lakshmaṇ is said to follow Ráma’s high course and to go before him armed as his guard.
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The Ramayan of Valmiki 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 17201-17374 confidence: high

Guha has the horses watered and fed. Rama performs evening rites in bark, drinks stream water drawn by Lakshman, has his feet bathed, and rests with Sita by the river while Guha, Lakshman, and the charioteer keep watch.

Lakshman serves Rama, remains awake during the night, refuses comfort, and laments Rama's suffering.
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The Ramayan of Valmiki 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 17376-17479 confidence: medium

Sumantra grieves and says Rama’s deed is unmatched; he describes Rama with his brother and wife leading forest life and laments serving Kaikeyi’s will.

Sumantra describes Rama roaming the forest with his dear brother and spouse, and Rama’s message names Lakshman and Sita as sharing the altered lot.
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The Ramayan of Valmiki 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 17768-17920 confidence: high

Rama lies on leaf-spread ground instead of a royal bed and converses with Lakshmana.

Rama and Lakshmana converse, travel together, and Lakshmana declares that he cannot live without Rama.
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The Ramayan of Valmiki 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 17768-17920 confidence: high

Rama lies on leaf-covered ground, contrasted with a royal bed, and converses with Lakshman.

Rama and Lakshman share the forest night; Lakshman consoles Rama and declares that life, family, and heaven have no value to him without Rama.
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The Ramayan of Valmiki 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 18361-18525 confidence: medium

“my two dear sons … Like the bright Twins … The heavenly Aśvins” seeking the woods beneath Mandar’s peak.

Daśaratha speaks of his two dear sons, Ráma and Lakshmaṇ, seeking the forest shade together and asks for the words of both.
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The Ramayan of Valmiki 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 18527-18693 confidence: high

Lakshman speaks angrily, questions Rama's banishment, blames the king and Kaikeyi's charge, loosens filial ties to the king, and calls Rama lord, friend, and sire in one.

Lakshman identifies Rama as lord, friend, and father, and physically precedes the party to guard the path.
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The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52243-52407 confidence: high

Ráma says life and the rescue of his imprisoned wife no longer matter if Lakshmaṇ is slain; he says Sítá might be found again, but never such a brother, friend, guardian, and guide, and vows not to live if Lakshmaṇ is dead.

Ráma calls Lakshmaṇ brother, guardian, friend, and guide, says such a brother cannot be found again, and resolves to die if Lakshmaṇ is dead.
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The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52243-52407 confidence: high

Vánar chiefs stand sentinel around the place where Ráma fell; Ráma awakens from trance and sees Lakshmaṇ senseless and bloodied.

Ráma and Lakshmaṇ are repeatedly treated as a heroic pair, and Ráma declares that he will die if Lakshmaṇ is dead and follow him in death.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: high

Sita is received by Valmiki; holy women serve her; in the retreat she gives birth to Kusa and Lava, who are brought up and taught by Valmiki to recite the Ramayana.

Sita gives birth to two boys, Kusa and Lava, who are raised and taught together by Valmiki.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 690-862 confidence: medium

Dasaratha complies through duty; Rama goes obediently into banishment; Lakshman shares the exile for his brother’s sake; Sita, Rama’s wife of Janak’s line, clings to him and is compared to Rohini with the Moon.

Lakshman shares Rama’s exile for his brother’s sake, and Bharat refuses to take the throne and seeks Rama’s return.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 690-862 confidence: medium

The king complies under duty; Rama goes into banishment; Lakshman shares the exile for his brother's sake; Sita, Rama's wife, remains with him.

Lakshman joins Rama's exile for his brother's sake, and Sita accompanies her husband.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium

Rohiṇī is the ninth Nakshatra, personified as Daksha’s daughter and the favorite wife of the Moon; Aldebaran is named as its principal star.

Rohiṇī is personified through daughter-wife relations, and Jumna is personified as Yāma’s twin sister and daughter of the Sun; Gangā is also identified by filial relation.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59390-59483 confidence: high

The Bali narrative is described as a quarrel "between an elder and younger brother for the possession of a Ráj" and Rama's alliance with the younger brother.

The fall of Bali is described as a quarrel between elder and younger brothers for possession of a Raj, with Rama allying with the younger brother.
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The Rámáyan of Válmíki, translated into English verse Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24711-24861 confidence: medium

Ráma says Bharata shall rule Ayodhyá while he rules the wild domain; the white umbrella will shade Bharata, while Ráma will go to the shade of boughs and leafy trees; Śatrughna attends Bharata and Lakshmaṇ attends Ráma.

Ráma pairs Bharata's rule in Ayodhyá under the white umbrella with his own wild domain under trees, and pairs Śatrughna with Bharata and Lakshmaṇ with himself.
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The Rámáyan of Válmíki, translated into English verse Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25474-25635 confidence: high

After lodging the widowed queens, Bharat tells his holy guides he will go to Nandigrám to bear grief and wait until Ráma is restored and rules as rightful lord.

Bharat chooses to wait at Nandigrám until Ráma returns to rule, and Vaśishṭha and the other lords praise his brotherly fidelity and virtue.
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The Rámáyan of Válmíki, translated into English verse Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26573-26702 confidence: high

Lakshmaṇ breaks the monster’s left arm, Ráma smashes the right, and the wounded, beaten monster still lives despite arrows and blades.

Ráma and Lakshmaṇ act as a pair in combat and burial; the passage identifies Lakshmaṇ as Ráma’s brother.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat.; lines 56826-56993 confidence: medium

The crowd cries that it is Rāma, dismounts, and gazes at him; Bharat raises reverential hands, bows at Rāma’s feet, and Rāma raises and embraces him.

Bharat bows at Rāma’s feet and Rāma raises and embraces him; Śatrughna also shows reverential love to his brothers.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13321-13446 confidence: medium

Ráma turns to his brother, “panting like a snake,” and says, “Thine anger and thy grief restrain, / And firm in duty’s path remain.”

The scene centers on Ráma addressing his dear brother Lakshman, whose anger and grief Ráma seeks to restrain through counsel.
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The Rámáyan of Válmíki, translated into English verse Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13449-13614 confidence: high

Ráma speaks; Lakshmaṇ bows, is moved by grief and pride, displays anger through serpent, lion, and elephant imagery, touches his sword, and begins his reply.

Ráma and Lakshmaṇ are brothers; Lakshmaṇ offers to guard Ráma’s realm, fight in Ráma’s cause, and name any enemy to be defeated.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack.; lines 54684-54843 confidence: medium

Nikumbha and Kumbha, brothers, go through the gates to battle by the king’s command; chiefs fight in the open field, and Angad falls while Dwivid reels.

Kumbha and Nikumbha are identified as brothers, enter battle together, and are both killed by Sugríva, with Nikumbha reacting to Kumbha’s death.
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The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 36876-37040 confidence: medium

The speaker addresses Lakshman and brother; breezes play with flowers, shake boughs, bees pursue, Koïls call, and wind springs from a mountain cave.

The speaker addresses Lakshman as brother and Sumitrá’s son while narrating his grief and pointing out features of the landscape.
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The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37041-37149 confidence: medium

The speaker addresses Lakshman, describing love-inspiring bird songs, a bee at a wind-rocked Tila tree, an Aśoka blooming as if in scorn, and mango trees like young lovers.

Lakshman is directly addressed as brother while accompanying the speaker through the forest landscape.
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The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37151-37298 confidence: medium

The speaker tells Lakshmaṇ to look to the right of Pampá at a mountain height with Cassia trees, ores, falling blossoms, and Paláśa flowers that flash and burn like pendant fire.

Lakshmaṇ is addressed as brother throughout the lament and is instructed to go to Bharat.
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The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37300-37463 confidence: high

Ráma laments in sorrow, and Lakshmaṇ begins a soothing reply with wise counsel.

Ráma and Lakshmaṇ are presented as brothers; Lakshmaṇ counsels Ráma and walks at his side during the renewed journey.
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The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37606-37780 confidence: high

Lakshmaṇ says they know Sugríva’s gifts, have come to meet him, and will do what he speaks through Hanumán.

Lakshmaṇ identifies himself as Ráma’s brother and true servant who followed him into forest exile and speaks on his behalf.
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The Rámáyan of Válmíki, translated into English verse Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed.; lines 55122-55280 confidence: high

Rama gazes at Lakshman, laments him as dead, drops his bow, wishes to die beside him, and recalls Lakshman’s companionship, care, guidance, and comfort.

Rama’s lament emphasizes Lakshman as brother, companion, guide, and comfort, and Rama declares victory meaningless if Lakshman is slain.
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The Rámáyan of Válmíki, translated into English verse Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37810-37946 confidence: medium

Sugríva tells Ráma he is afflicted by fear and distress, deprived of spouse, wandering or dwelling in a forest citadel, and long wronged by his brother Báli; he asks Ráma to free him from distress.

Sugríva identifies Báli as his elder brother and foe, describes long harm from him, and asks Ráma to prevent further injury and loss of right.
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The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20494-20617 confidence: medium

Bharata asks that Rama be told he is present and says Rama is brother, father, friend, his hope, and his refuge.

Bharata states that noble hearts view fathers in elder brothers and calls Rama his brother, father, friend, hope, and refuge.
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The Rámáyan of Válmíki, translated into English verse Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21308-21422 confidence: high

Bharat circles the sacred gear reverently and says, “The eldest son is ever king”; he declares Ráma the eldest born and says he will go to the woods and bring his elder brother back.

Bharat, the younger brother, refuses to rule while Ráma is absent and insists that his elder brother should reign.
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The Rámáyan of Válmíki, translated into English verse Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38274-38431 confidence: high

Sugríva says Báli dispossessed him, seized his consort, chained friends, sought to kill him, and that Báli's fall would relieve his grief.

Sugríva repeatedly identifies Báli as his brother and deadly foe, and Ráma asks about the source of their fraternal strife and hate.
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The Rámáyan of Válmíki, translated into English verse Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38434-38571 confidence: high

Báli says the cave was closed, no voice answered when he called Sugríva, he burst through rock, and he accused Sugríva of barring him in to win the realm.

The passage centers on Sugríva and Báli as brothers whose former bond becomes a bitter conflict involving accusation, banishment, and fear.
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The Rámáyan of Válmíki, translated into English verse Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 10120-10299 confidence: high

Ráma smiles at reverent Lakshmaṇ and says Lakshmaṇ must be joint-ruler, his second self, and a sharer in his fortune and royal joys.

Ráma calls Lakshmaṇ his brother and second self and declares him joint-ruler and sharer in his fortune.
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The Rámáyan of Válmíki, translated into English verse Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21594-21733 confidence: medium

Bharat grieves and says, “The realm and I are Ráma’s”; he identifies Rāma as eldest-born, noblest, and comparable in fame to Nahush and Dilípa.

Bharat’s thoughts turn to Rāma; he rejects the throne and says that if he cannot bring his brother back, he will dwell in the wood and share the banishment with Lakshmaṇ.
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The Rámáyan of Válmíki, translated into English verse Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21736-21904 confidence: high

The city multitude, merchants, artisans, servants, fishers, performers, women, and Bráhmans join Bharat’s train; the soldiers follow Bharat, whose tender love would bring his dear brother home again.

Bharat’s love is explicitly said to seek bringing his dear brother home, and he spends the night thinking of bringing him back from banishment.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21928-22108 confidence: medium

Bharat replies, “Suspect me not,” calls Ráma his eldest brother and father-like, and says, “I go to lead my brother thence / Who makes the wood his residence.”

Bharat calls Ráma his eldest brother and wants to bring him home; Lakshmaṇ keeps armed watch over Ráma and refuses sleep while Ráma lies on grass.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23519-23634 confidence: medium

Ráma asks who leads the armed band. Lakshmaṇ says it is Bharat, that he has made the throne his own by consecrating rites, and that he comes armed to slaughter them; Lakshmaṇ notes Bharat’s Kovidár flagstaff, banner, chivalry, and elephant-mounted warriors.

Lakshmaṇ identifies Bharat, brother of Ráma, as the approaching leader and accuses him of coming to kill them.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23637-23815 confidence: high

Ráma calms Lakshmaṇ, asks why weapons should be used if Bharat has sought the wood, and says killing a brother would make kingship despised.

Ráma refuses the idea of killing or opposing Bharat for power and frames rightful rule as inseparable from duty and brotherly welfare.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23637-23815 confidence: high

Ráma calms Lakshmaṇ, asks why weapons should be used if Bharat has sought the wood, and says killing a brother would make kingship despised.

Lakshmaṇ’s anger and suspicion toward Bharat are answered by Ráma’s insistence on Bharat’s affection, loyalty, and lack of evil thought.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting.; lines 23818-23969 confidence: high

Bharat shows the spot to Śatrughna, asks Vaśishṭha to bring the king’s widowed consorts, and proceeds with Śatrughna and Sumantra, eager to see Rāma.

Bharat and Śatrughna reach Rāma, weep before him, and Rāma embraces his brothers.
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The Rámáyan of Válmíki, translated into English verse Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 38926-39085 confidence: medium

Sugríva is amazed, prostrates himself, joins his palms, praises Ráma as beyond even divine opponents, asks him to strike Báli down, and is embraced by Ráma.

Báli is called a foe bearing a brother’s name and one who scorns a brother’s right; he and Sugríva then fight hand to hand.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12981-13143 confidence: medium

Lakshmaṇ calls the king's order senseless, urges Ráma to secure the throne with his brother's bow, and threatens to make Ayodhyá's streets bloody with those on Bharat's side.

Lakshmaṇ calls Ráma his beloved brother, offers armed support, and swears to precede him into forest or flames.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39197-39288 confidence: medium

“There is the seat of Báli’s sway, / Where flags on wall and turret play, / Which mighty bands of Vánars hold, / Rich in all arms and store of gold.”

Báli is the ruler in the stronghold and is called Sugríva’s bitter foe whose deeds belie a brother’s name.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39291-39450 confidence: high

Tárá asks Báli to heed her, end fraternal discord, consecrate Sugríva as partner of his reign, become friends with Sugríva and Ráma, and avoid Ráma’s superior might.

Báli and Sugríva are framed as brothers and foes; Tárá urges an end to fraternal discord and proposes that Sugríva be consecrated as partner in the reign.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39758-39925 confidence: high

Ráma says he will explain the sin for which he laid Báli low: Báli robbed his brother of Rumá and kept her; Ráma says death is decreed for such sin.

Ráma says Báli robbed his brother of Rumá and later says he swore to restore Sugríva’s wife and kingdom.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39927-40085 confidence: medium

Báli grieves for Angad, asks Ráma to spare him, asks that Angad and Sugríva be treated as Ráma thinks fit, compares them to Bharat and Lakshmaṇ, asks that Tárá not be blamed, and speaks of Sugríva reigning under Ráma's guidance.

Báli refers to rushing against his brother, Tárá asks whether a brother has slain a brother, and the Vánars propose Angad's anointment in Báli's place.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40239-40393 confidence: medium

Bāli tells Sugríva to blame Fate, not himself; says the Vánar realm is now Sugríva’s; and says he must go at Yáma’s call to his gloomy hall, leaving life, realm, and kingly power.

Bāli tells Sugríva to blame Fate rather than Sugríva for the injuries, laments that the brothers were denied simultaneous happiness, and Sugríva’s anger turns to remorse and affection.
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The Rámáyan of Válmíki, translated into English verse Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28378-28527 confidence: medium

Lakshmaṇ says faithful Bharat, worn by grief, lives in the royal town and spends weary hours for love of Ráma.

Bharat is described as faithful, grieving for love of Ráma, renouncing royal enjoyments, and following the steps of the banished anchoret.
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The Rámáyan of Válmíki, translated into English verse Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28529-28682 confidence: medium

Ráma recalls Bharat’s love and sweet words and asks when he will again meet Bharat and Śatrughna.

Lakshmaṇ remains with Ráma; Ráma calls him a younger brother sworn in faithful love, and Ráma also longs for Bharat and Śatrughna.
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The Rámáyan of Válmíki, translated into English verse Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23972-24119 confidence: medium

Bharata asks forgiveness, asks Ráma to accept anointed royal sway and the kingdom as his by right, and refers to widowed queens, lords, and advisers who seek him.

Bharata calls himself brother, pupil, and slave, places his head at Ráma's feet, and argues for Ráma's superior right to rule.
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The Rámáyan of Válmíki, translated into English verse Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 24238-24299 confidence: medium

Ráma retraces his path up the mountain, reaches his cottage, embraces his brothers, and weeps with them and Sítá; the sound echoes around the mountain.

Ráma embraces his brothers; the soldiers say Ráma and Bharat have met again; the scene is dominated by shared weeping for their father the king.
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The Rámáyan of Válmíki, translated into English verse Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation.; lines 28685-28809 confidence: medium

Rāma sees Śūrpaṇakhā as ensnared in Kāma’s net, says Sītā is his wife, and directs her to his unmarried brother Lakshmaṇ; he includes the image of sunlight resting on Meru.

Rāma and Lakshmaṇ are identified as brothers; one redirects and commands, while the other responds mockingly and carries out the mutilation.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3153-3291 confidence: high

The passage describes leaders and their offspring, the return of forest beings to woods and mountains, Sugríva and Báli as two brothers among the leaders, and Báli’s protection of monkeys, apes, and bears.

Sugríva and Báli are described as the two brothers standing with the leaders of the monkey band.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara.; lines 28812-28989 confidence: high

“Khara saw his sister lie / With blood-stained limbs and troubled eye.”

The wounded Śúrpaṇakhá appeals to her brother Khara, who becomes furious and dispatches giants to avenge her.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara.; lines 28812-28989 confidence: medium

Śúrpaṇakhá names Daśaratha’s sons, Ráma and Lakshmaṇ, describing them as young, strong, fair, wearing hide, eating roots and fruit, and living saintly lives.

Ráma and Lakshmaṇ are royal brothers, sons of Daśaratha, living on forest food with ascetic markers while facing hostile giants.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Heavenly Bow. / Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara.; lines 28991-29032 confidence: medium

The demon sees her champions die, her wounds scarcely bleeding, and flees back to her brother’s home in pain and lamentation.

Śúrpaṇakhá flees wounded to her brother Khara, laments at his feet, and reports the death of her champions.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41297-41433 confidence: low

Lakshmaṇ returns from berry copses to the cavern, finds his brother chief drowned in sorrow, and speaks pityingly.

Lakshmaṇ returns to the cavern, finds his brother Ráma overwhelmed by sorrow, and speaks in pity.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3508-3646 confidence: high

Ráma loves Lakshmaṇ; Lakshmaṇ serves, rests, eats, and hunts only in close relation to Ráma and guards him with a bow; Śatrughna prizes Bharat’s love; the four brothers delight Daśaratha.

Ráma and Lakshmaṇ form a close elder-younger pair, while Śatrughna is similarly attached to Bharat; the brothers are described as united in mutual love.
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The Rámáyan of Válmíki, translated into English verse Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6651-6820 confidence: medium

The sons of Raghu travel between east and north under the sage's guidance and find an enclosed sacrificial ground.

The sons of Daśaratha travel together under Viśvāmitra's guidance, are described as an alike heroic pair, and are questioned by Janak regarding their purpose and lineage.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 54019-54174 confidence: high

Rávaṇ laments Kumbhakarṇa, speaks of Yama's hall, calls him his lost better arm, names Ráma's shaft, mentions gods and sages triumphing, desires revenge, and speaks of death and the realm where his brother goes.

Rávaṇ laments Kumbhakarṇa as his brother and says his own better arm has been lopped away, making the brother a figure of bodily and military support.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 54019-54174 confidence: high

Rávaṇ laments Kumbhakarṇa, speaks of Yama's hall, calls him his lost better arm, names Ráma's shaft, mentions gods and sages triumphing, desires revenge, and speaks of death and the realm where his brother goes.

Rávaṇ says life, empire, and the Maithil dame have no value unless his arm kills the slayer of his brother.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34767-34909 confidence: high

Lakshmaṇ tells Ráma not to despair and suggests searching the hill, caves, ravines, groves, rills, rivers, bamboo, and thickets, where Sítá may be wandering or hiding.

Lakshmaṇ, Ráma’s brother, counsels him, searches with him, predicts recovery, and tries to calm his grief.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34911-35097 confidence: medium

Ráma vents sorrow for his wife; Lakshmaṇ’s color leaves his cheek and dread, faintness, and distress come over him.

Lakshmaṇ, Ráma’s brother, shares his distress and advises him to subdue grief and renew the search.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35391-35560 confidence: high

Lakshmaṇ approaches with joined palms and says: “Cast not thy tender mood away, / Nor yield to anger’s mastering sway”; he adds, “let not, for the sin of one, / The triple world be all undone.”

Lakshmaṇ, Ráma’s brother, offers counsel, examples, and reasoning that lead Ráma to restrain his passion and seek a plan.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35562-35735 confidence: medium

Lakshmaṇ counsels Ráma to search Janasthān again, describing giant foes, trees, creepers, caverns, hills, grottoes, precipices, Gandharvas, and Kinnars.

Lakshmaṇ counsels Ráma, accompanies him in the search, and mourns with him beside Jaṭáyus.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35737-35836 confidence: medium

Ráma lays the bird on the pyre, kindles the flame, kills deer, makes venison balls on grass, and recites death texts so the parted soul may rise to the skies.

Lakshmaṇ remains by Ráma’s side during the rites, and the brothers leave the stream together to seek the captor.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43739-43897 confidence: high

Hanumán observes Angad as Báli’s princely son with warrior and ruler qualities, notes his disregard of Sugríva’s command, and prepares a prudent speech.

Angad is presented as a royal heir while Sugríva is defended as lawful lord and accused of wronging his brother and threatening Angad.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44195-44373 confidence: high

Niśakar recognizes the altered Sampáti, asks about his missing feathers and wings, and recalls two vulture brothers, Jaṭáyus and Sampáti, as vulture kings able to assume forms and visit in human shape.

Sampáti and Jaṭáyus are identified as vulture brothers; Sampáti follows the falling Jaṭáyus and shields him from the sun.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 35839-35996 confidence: high

After rites, the princely brothers continue the lady’s quest, armed, and travel through lonely, dark, tangled woods toward the south.

Ráma and Lakshman are repeatedly presented as princely brothers traveling, searching, fighting, and being seized together.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 35998-36164 confidence: high

Kabandha sees the two chieftains imprisoned by his mighty hands like a snare and says fate has brought them to satisfy his maw.

Rama and Lakshman are brothers held by Kabandha’s mighty hands in the forest.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36291-36415 confidence: medium

Sugríva is described as expelled by his brother Báli, dwelling with faithful chieftains on Rishyamúka near Pampá, lord of the Vánars, virtuous and wise, and ready to help search for Sítá.

Sugríva is a banished prince or Vánar king driven out by his brother Báli, and his future alliance with Ráma is presented as mutually helpful.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36417-36579 confidence: medium

Kabandha directs the path through westward fruit trees and another joy-giving grove, comparing it to Nandan, Northern Kuru, and Chaitraratha; trees provide Amrit-like fruit.

The princely brothers travel together, and Lakshmaṇ repeatedly provides practical assistance to Ráma in the predicted route.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36741-36858 confidence: high

Lakshmaṇ urges speed, and the brothers leave the grove for Pampā’s waters.

Rāma and Lakshmaṇ travel together as brothers; Lakshmaṇ replies, urges haste, and is entrusted with approaching Sugríva.
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The Rámáyan of Válmíki, translated into English verse Canto XVI. Winter. / Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara.; lines 29035-29173 confidence: high

The sister says she came with severed nose and mangled ear; the twice seven giants sent to avenge her were killed when Ráma’s arrows pierced them, and she fled back in terror.

The passage centers on a sister who has been mutilated, appeals to her brother Khara, taunts him, and prompts his vow and military response.
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The Rámáyan of Válmíki, translated into English verse Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14504-14677 confidence: high

Lakshmaṇ hears the pair’s conversation, weeps, presses his brother’s feet, asks to take his bow and go before Ráma into the forest, and says he does not desire heaven, immortality, or the three worlds without him.

Lakshmaṇ, Ráma’s brother, begs to accompany him into the woods, offers to go ahead with his bow, and rejects heaven, immortality, and dominion without him.
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The Rámáyan of Válmíki, translated into English verse Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14679-14758 confidence: high

Lakshmaṇ asks to follow Ráma, bearing bow, quiver, spade, and basket; he will prepare the way, bring roots and berries, and watch over Ráma.

Lakshmaṇ, Ráma's brother, asks to follow him and promises armed service, food-gathering, path preparation, and watchfulness.
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The Rámáyan of Válmíki, translated into English verse Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15107-15263 confidence: medium

Sumantra leads Ráma, Lakshmaṇ, and the Maithil dame to the monarch; the king sees Ráma with raised palms, faints, and is laid on a couch while women lament and Sítá aids the brothers.

Ráma asks that Lakshmaṇ be his companion, Lakshmaṇ stands by him in the royal hall, and the two brothers jointly attend the fallen king.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15786-15955 confidence: medium

Sumitrá tells Lakshmaṇ to tend Ráma faithfully, regard Ráma as Daśaratha and Sítá as herself, treat the cot as Ayodhyá, and go forth with blessing.

Sumitrá instructs Lakshmaṇ that younger sons serve the eldest and tells him to tend Ráma in wealth or woe.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15957-16108 confidence: medium

Sítá ascends a chariot described as brilliant as the sun; Ráma and Lakshmaṇ board the gold-adorned car.

Lakshmaṇ accompanies Ráma in the chariot and is praised for not swerving from duty while tending him.
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The Rámáyan of Válmíki, translated into English verse Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16667-16812 confidence: medium

Ráma tells Lakshmaṇ not to grieve, imagines Ayodhyá and his parents mourning, trusts Bharat to comfort them, praises Lakshmaṇ's duty, and says he will take only water.

Lakshmaṇ follows Ráma, is praised for not shunning duty, helps with the camp, keeps watch, and continues the journey with him.
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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 17609-17764 confidence: medium

The vessel reaches the right bank; Ráma, Sítá, and Lakshmaṇ disembark, and Ráma orders Lakshmaṇ to go first, Sítá to follow, and himself to guard behind.

Ráma and Lakshmaṇ, as brothers, arrange themselves around Sítá for travel and vigil, with Lakshmaṇ leading and Ráma guarding from behind.
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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 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 18693-18865 confidence: medium

Sumantra, tearful and with suppliant hands, comforts Kauśalyá, saying Ráma will abide in the wood, Lakshmaṇ will guard him, and Sítá will live in the wild without doubt or terror.

Lakshmaṇ is said to guard Ráma's feet, and Sumantra refers to Ráma's brother when describing the forest journey.
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The Rámáyan of Válmíki, translated into English verse Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52241-52405 confidence: high

Sítá recalls that the brothers slew giants, forced the sea to let them pass to rescue her, held divine weapons, and nevertheless fell through secret shafts and magic spell.

The brothers are described as fighting together, falling together, and Ráma declares Lakshmaṇ his irreplaceable brother, guardian, friend, and guide.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57837-57894 confidence: medium

Sítá is received by Válmíki; holy women serve her; she gives birth to two boys named Kuśa and Lava, who are raised and taught by Válmíki to recite the Rámáyaṇ.

Kuśa and Lava are born to Sítá, trained together by Válmíki, recite Ráma’s deeds before him, and are recognized as his sons.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57896-57931 confidence: medium

With counsellors concurring, Ráma abandons Lakshmaṇ; Lakshmaṇ goes to the Sarayú, suppresses his senses, and is conveyed bodily by Indra to heaven; the gods rejoice at the arrival of the fourth part of Vishṇu.

Bharata refuses succession and Śatrughna also resolves to accompany Ráma; Lakshmaṇ’s fate motivates Ráma’s own departure.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62214-62328 confidence: high

Sítá is identified as daughter of Janak, king of Míthilá; Videha is explained as Sítá’s country; Kuśa and Lava are described as twin sons of Ráma and Sítá, born after Sítá’s repudiation, raised in Válmíki’s hermitage, and the first rhapsodists.

Kuśa and Lava are identified as twin sons of Ráma and Sítá and as the first rhapsodists.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59388-59481 confidence: high

In the note on the Fall of Báli, the narrative is said to involve an elder-younger brother quarrel for a Rāj, Rāma's alliance with the younger brother, Báli's superior right, Rāma's unfair killing of Báli, and Tárá's transfer to Sugríva.

The Fall of Báli is described as a quarrel between elder and younger brothers over possession of a Rāj, with the elder's right called superior and the younger helped to the throne.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64027-64179 confidence: low

“acting as Regent for Ráma and leading an ascetic life while he mourned for his absent brother.”

Bharata acts as regent for Rama and leads an ascetic life while mourning his absent brother.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES, I, 165, 15. 207 / MANDALA I, HYMN 166. 209 / MANDALA I, HYMN 166. 211 / NOTES.; lines 17330-17399 confidence: low

"This hymn is ascribed to Agastya, the reputed son of Mitravaruzau, and brother of Vasish#Za."

The note identifies Agastya as brother of Vasish#Za.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES, VII, 58, 5. 385 / MANDALA VII, HYMN 59. 387 / NOTES. VII, 59, 12. 389; lines 25966-26066 confidence: medium

Tryambaka is a name of Rudra; its meaning is doubtful; a derivation connects it with Ambika, Rudra's sister, who shares the sacrifice with him.

The note reports that Ambika, Rudra's sister, shares the sacrifice with Rudra.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 70. 73 / ASH7AKA I, ADHYAYA 5, VARGA 15-16. / MANDALA I, HYMN 7I. 75 / NOTES:; lines 3964-4120 confidence: high

The note proposes that the sisters are dark and red, namely Night and Dawn; it says Night and Dawn are sisters in Vedic poetry and that the sisters excite or delight in Agni, with parallels where Nights and Dawns augment Agni, Dawn loves Agni, or Night and Dawn suckle him.

The passage identifies the sisters as the dark and red goddesses Night and Dawn and says Night and Dawn are known as sisters in Vedic poetry.
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native american plains

Blackfoot Lodge Tales THE BAD WIFE 45 / THE BAD WIFE 49 / THE LOST CHILDREN / THE LOST CHILDREN 5 1; lines 2524-2604 confidence: high

A little girl has her baby brother on her back; he is very young, nursing, hungry, and beginning to fret, and she loves him dearly.

The girl carries and loves her baby brother, wakes during the attack, and begs for both her brother and herself to be spared.
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Blackfoot Lodge Tales THE BAD WIFE 49 / THE LOST CHILDREN / THE LOST CHILDREN 5 1 / THE LOST CHILDREN 53; lines 2607-2705 confidence: high

The girl asks for pity, promises quick work and plenty of wood, and the old woman permits her to live and sleep safely for the night.

The girl and her little brother remain together after abandonment, escape the hostile old woman, and later face another order to be left behind.
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Blackfoot Lodge Tales THE BAD WIFE 49 / THE LOST CHILDREN / THE LOST CHILDREN 5 1 / THE LOST CHILDREN 53; lines 2707-2771 confidence: high

Next morning the children are tied to a tree with rawhide strings, and the people take down the lodges and move off.

The girl and little brother are left bound, freed, choose not to return to the camp, and travel together to a new place.
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Blackfoot Lodge Tales THE LOST CHILDREN 5 1 / THE LOST CHILDREN 53 / THE LOST CHILDREN 57 / THE LOST CHILDREN 59; lines 2856-2968 confidence: high

The sister recounts her suffering, the conduct of the chief and parents, and the kindness of the old woman; the brother feels anger toward the parents and chief and kindness toward the old woman and dog, and decides the bad people should suffer and die.

The boy and his sister are presented as survivors of earlier harm, recall their mistreatment, and act together at the camp before the brother explains how they survived.
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Blackfoot Lodge Tales THE LOST WOMAN 1 5 / THE LOST WOMAN I9 / THE LOST WOMAN 21 / ADVENTURES OF BULL TURNS ROUND; lines 1410-1526 confidence: medium

The camp moves while one lodge remains; it belongs to Wolf Tail, with his younger brother Bull Turns Round living there. Their father tells Wolf Tail to take care of the younger brother because he is not yet strong.

The passage establishes the brothers as a pair under a paternal protection order, but the elder brother becomes the attacker after the wife’s accusation.
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Blackfoot Lodge Tales THE LOST CHILDREN / THE LOST CHILDREN 5 1 / THE LOST CHILDREN 53 / THE LOST CHILDREN 57; lines 2774-2853 confidence: high

The boy says he has had a dream, asks the girl to help build a pis'kun, and instructs his sister that buffalo will come but she must cover her head, keep her face close to the ground, and not look until he throws kidney to her.

The boy and his sister build the pis'kun, follow a coordinated procedure for obtaining buffalo meat, butcher and cook together, and later divide hunting, hide-working, and lodge-making tasks.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

A camp abandons little children; an old woman kills all but a girl and little brother, and the girl survives by bringing the requested wood and water.

A girl and little brother survive after a camp abandons children and an old woman kills the others.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

In Yellow-Plume and Blue-Plume, a boy follows a gaming-wheel to an old woman’s tent, survives her tests with supernatural instruction, leaves an awl, and with his brother raises water to drown her.

The boy and his brother cause water to rise and drown the old woman after she tries to kill him.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4335-4383 confidence: medium

Tale 50: after two brothers are killed, their sister mourns, fasts on a mountain, receives power from thunder, kills one of the killers, flees with her husband, drives off four attacks, and then stops fighting.

After two brothers are killed, their sister mourns, gains power, kills one of the killers, and defends the camp.
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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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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1518-1593 confidence: medium

The father forbids the boys to pick up arrows after shooting. Nii9a wants an arrow to shoot a bird; Ka'aen objects, but Nii9a retrieves one.

The two brothers receive a father's prohibition; the younger brother breaks it and is immediately separated by wind from his brother and home.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2609-2652 confidence: high

The old woman checks that all are asleep, heats her foot in the fire until it is red-hot, and kills children by burning through their throats.

A little girl and her little brother are spared after other children are killed, and the girl later flees with her brother.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2654-2697 confidence: high

After an old woman steps on an awl, the little girl and her brother flee and come to a large river.

The sister and brother flee together from an old woman who pursues them while threatening to kill them.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2699-2745 confidence: medium

The girl ties three tent-poles together and tells her brother to look; he sees a large tent, and inside are property and beds for them and for the dog, who is described as an old man.

The girl and her brother live at the place where they were tied and abandoned, now possessing food, property, a tent, guards, and horses.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2747-2790 confidence: medium

A sister suddenly turns into a bear; she kills all except her little sister, and the armed men of the camp cannot stop her.

The elder sister becomes the Bear, while the little sister is spared, compelled, and later flees from her.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2858-2931 confidence: high

Two girls, sisters, say they will go to look for Shell-Spitter and ask for his tent when they arrive.

Two sisters go together to look for Shell-Spitter.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2858-2931 confidence: high

Tale 29 opens with two brothers: one wears a yellow plume, the other a blue plume; they play with a wheel painted yellow.

The next tale begins with two brothers, one wearing a yellow plume and one wearing a blue plume.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3303-3380 confidence: medium

Tale 44 opens with a man with two wives and a valued younger brother; the young wife asks the younger brother to be her lover, later persuades him, proposes elopement, and he takes his brother’s best horses as they flee.

A young wife solicits her husband’s valued younger brother, and the pair flee with the husband’s best horses.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3651-3721 confidence: medium

In the tale of the woman who married the Snake Indian, many young men want to buy a man’s sister, but she and her brother refuse; the brother camps with her and his wife toward the mountains, where a Snake observes the two tents and the woman alone.

A brother and sister both refuse the proposed sale-marriage arrangements, and the brother leaves camp with her and his wife.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 651-696 confidence: high

The next tale heading names Tebiaa'ta, the two women, the Bald Eagle, and Nix'a't. It opens with a lone tent where two sisters live alone; Tebiaa'ta knows this, and one sister finds a fat, freshly killed, untouched deer when she goes to get wood.

The next tale begins with two sisters, one older and one younger, living alone in a lone tent.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2291-2393 confidence: high

At home, Ashes-Chief is renamed Rock and Stuck-Behind is renamed Beaver; Rock is described as the evil one and Beaver as the good one.

The two boys act as a pair and are later distinguished as Rock, the evil one, and Beaver, the good one.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3553-3639 confidence: medium

The Seven Stars begins with a young woman who refuses suitors and secretly meets a bear lover while gathering wood; her little sister follows and reports this to the father, who gathers men to kill the bear.

The little sister exposes the older sister's bear lover, after which the older sister becomes angry, sends her to the dead bear, and later transforms during their play.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7107-7198 confidence: high

Because a medicine-pipe man has ordered people to avoid the children, their mother and father deny them; the chief orders them tied to a tree and left when the camp moves.

A sister and little brother are denied by their parents, tied to a tree, and abandoned by the moving camp.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 11711-11809 confidence: medium

Reported creator/father roles vary for Wolf and Coyote; Wolf is older benevolent brother; Coyote is younger and introduces strife, labor, and death; a Ute comparison reverses elder/younger functions and mentions the Hare.

Wolf is the older benevolent brother, while Coyote is the younger figure who frustrates Wolf's designs.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12039-12134 confidence: high

Wolf and his younger brother Coyote live together; Wolf visits aunt Bear for food and warns Coyote not to go because he fears Coyote will play a trick or desire Bear.

Wolf and his younger brother Coyote live together; Wolf warns and heals Coyote, avenges him, and later dies after Coyote becomes jealous and wishes for his death.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12136-12238 confidence: medium

Coyote asks the old woman for news; she says Indians killed Coyote's older brother, took his scalp, perform nightly scalp-dances, hang Wolf's skin on a pole, and sometimes hand her the skin to dance with after she has cared for children and saved food.

Coyote and Wolf are repeatedly presented as brothers: one episode centers on Coyote retrieving and restoring Wolf, while the next centers on Wolf's warning and death after Coyote's action.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12889-13010 confidence: high

Weasel and his brother hunt together; Dzo'avits catches and devours the brother. Weasel mourns, sees the brother's cut-up body in Dzo'avits' tent, and instructs his wife about refusing Dzo'avits' food, preparing adulterated food and drink, sending him for wood, and keeping the obsidian knife.

Weasel's brother is devoured by Dzo'avits; Weasel mourns, plans with his wife, and kills the giant.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13128-13249 confidence: high

The older brother warns Weasel that another powerful Dzo'avits will kill him. Weasel encounters a giant on a mountain-rock; the giant tries to hurl him down, but Weasel evades him, gets behind him, and pushes him over.

The older Weasel warns the younger Weasel about another powerful Dzo'avits and about a bear family that kills strangers.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14392-14518 confidence: high

The hoop falls into the water and turns into a water-buffalo; Lodge-Boy shoots the animal, cuts it open, and Thrown-Away comes out with his hoop.

The central figures are two boys or brothers who leave or travel, face a sequence of monsters and dangerous peoples, receive aid, and return to the mother’s lodge or home.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14646-14764 confidence: medium

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

The two brothers extract a little girl from their mother’s corpse, wash and wrap her, and the younger brother carries and tends her.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14766-14903 confidence: high

Younger brother reports sister’s disappearance; older brother says Dzoavits has taken her. The brothers cut through rocks into Dzoavits’ lodge, find the pregnant sister weaving a willow basket, kill Dzoavits with a scraper, climb out with her, and the opening closes.

The two brothers act together to recover the sister, but the younger brother’s actions cause or contribute to both the disappearance and the later fatal fire.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1037-1137 confidence: medium

Old-Man-Coyote and the little coyote name each other as elder and younger brother, and both make the earth together.

Old-Man-Coyote and the little coyote are named as elder and younger brothers and make the earth, animals, people, and waterways.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 972-1072 confidence: medium

Old-Man-Coyote and the little coyote name each other as brothers, make the earth together, and make animals, people, body parts, rivers, springs, and creeks.

Old-Man-Coyote and the little coyote call each other elder and younger brother, exchange names, and are said to make the earth together.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13857-13953 confidence: medium

Two Crow boys stay in the Sioux camp for a long time; one has swollen, matter-filled eyes, one is named Eats-sinew for chewing sinew when hungry, and the mother eventually recognizes and takes her son into her lodge.

Two Crow boys grow up together in the Sioux camp, are treated as brothers, and later act together in herding, war, and return.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13922-14018 confidence: high

The two Crow boys stay long in the Sioux camp, play with Sioux boys, herd their owners' horses, and one is named Eats-sinew after chewing sinew when hungry.

The two boys are repeatedly treated as brothers, live together as captives, face danger together, and return together to the Crow camp.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14308-14400 confidence: medium

Holds-the-tail goes on the warpath with nine others, including his brother Size-of-iron; Holds-the-tail loves him, gives him gifts, owns excellent horses, and Size-of-iron takes his best gray horse.

Holds-the-tail loves and gifts his brother Size-of-iron; before dying, Size-of-iron asks any survivor to tell his brother.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14728-14825 confidence: low

Big-iron says he will have fun with his brother Thunder, prepares himself, evades repeated lightning strikes, gestures with a warclub, and the clouds clear.

Big-iron calls Thunder his brother and then enters an adversarial play-contest with Thunder’s lightning.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9239-9333 confidence: high

Raven-face and his younger brother Arrow-head/Arrow-point are introduced as good-looking; Raven-face owns a fast bay horse. The Birik-o'oce dislike Raven-face, and a friendly young man warns Arrow-point they will kill him if he goes to their separate camp.

Arrow-head/Arrow-point, Raven-face’s younger brother, is killed by the Birik-o'oce; Raven-face then arms himself and confronts them.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9304-9398 confidence: medium

Raven-face is flirting in his own camp when his brother's horse comes up and a voice says Arrow-point is killed; Raven-face makes a bridle, takes bow and arrows, and sets out.

After learning Arrow-point is killed, Raven-face takes weapons, rides against the killers, and shoots one of them.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9611-9701 confidence: medium

The husband of the pretty woman blames her for spoiled luck, pushes her down, sits on her breast, uses an awl to blind her, and cuts the tendons of her ankles with a knife.

The elder brother maims his wife, while the younger brother rebukes him, pities the injured sister-in-law, and refuses to leave her.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10431-10527 confidence: medium

A speech tells people to bring horses and flee when they hear there is a bear. Many flee; the bear-woman seizes people unable to run, drives people from tipis, hides her younger sister in a lodge, and instructs her to make bear-root incense at the door when she enters.

The two sisters remain after the camp is abandoned; the younger sister restores the elder sister but later is threatened by her, and their sibling relation structures the episode.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10496-10592 confidence: medium

Only the two sisters remain; the younger searches lodges and a parfleche for meat but finds none, because the people fled with their property; the sisters are hungry.

An elder and younger sister remain after the camp flees; the elder sister controls and threatens the younger, who later calls for her elder brothers.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10529-10629 confidence: high

The girl says she caused her elder sister to become a bear; the bear destroyed many people and now demands a young jack-rabbit pierced with a digging-stick or she will eat the girl.

The elder sister threatens to eat the younger sister and pursues her as a bear, while the younger sister flees toward her brothers.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10594-10694 confidence: high

The girl tells her elder brothers that she caused her elder sister to become a bear; the bear destroyed many people, wants to eat her, and demanded a young jack-rabbit pierced with a digging-stick.

The passage centers on an elder sister threatening to eat her younger sister, while elder brothers assist the younger sister.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11917-12013 confidence: high

The war party leaves the wounded man with a hide hut, water, firewood, a hooked limb, bullets, and powder; his boy brother returns crying and stays with him.

The boy brother refuses to leave his wounded brother alive and stays to help him.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11982-12078 confidence: high

The younger brother returns and says, “If I leave my brother while he is still alive, I’ll never forget that. I will not go, I’ll stay with him.” The comrades give him ammunition to hunt game.

The boy brother returns after starting away and says he will not leave his brother while he is still alive.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12081-12174 confidence: medium

A new tale begins: a young girl refuses suitors; her brother joins a war party destroyed by the enemy. She promises to marry whoever brings part of her brother's body. A young man confirms the promise, equips himself with moccasins and arrows, travels to the destroyed war party site, and searches without finding the body in the supplied excerpt.

A sister promises marriage to whoever brings part of her brother's body, and a young man sets out to search for it.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13323-13431 confidence: medium

Cunning-man says his boy is not very able and he will find a protector; he calls a foolish-acting young man with a coupstick and another young man with many arrows to accompany the boy.

Cunning-man says his boy needs a protector, calls selected companions brother-like, and the arrow-man helps the boys into the woods during the attack.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3448-3542 confidence: high

A bird warns that Long-arms will take the boy; the younger brother sleeps in the boy's bed with a feather tied to his head and is abducted after midnight, leaving a feather fragment on a pole.

The younger brother is abducted by Long-arms and held in the sky, and Ka/ricbapi'tuac ascends and brings him back.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3513-3607 confidence: high

In spring a little bird warns that Long-arms will take the boy by his father’s orders; the boy substitutes his younger brother in his bed with a feather marker, and Long-arms abducts the younger brother after midnight.

The younger brother is taken to the sky by Long-arms, held at a Sun dance where eating is planned, and brought back by the older brother.
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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 two babies are separated into the lodge curtain and the spring; later Curtain-boy finds Spring-boy, brings him out, and they play and eat together.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3955-4050 confidence: high

Curtain-boy goes to the spring and calls his brother; Spring-boy asks the being inside the spring who had adopted him, then comes out to play and eat meat in the lodge.

The passage identifies Curtain-boy and Spring-boy as brothers and reports that after their mother was killed, one was thrown into the spring and the other behind the curtain; they later reunite through play and are brought together in the lodge.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4020-4115 confidence: high

Curtain-boy calls Spring-boy at the spring; Spring-boy asks the being inside the spring who has adopted him, then comes up to play and eat meat. A note identifies the native word for the being as burukse, sometimes translated “alligator.”

The two brothers were separated after their mother's killing, with one placed in the spring and one behind the curtain; they later meet, play, gamble, and struggle together.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4053-4151 confidence: high

The father warns the boys about an old woman whose jug draws people in to be boiled and eaten; the boys stop it with a rock, then Curtain-boy points it at her so she is boiled, and they take the jug home.

Spring-boy and Curtain-boy act together as two sons who repeatedly seek and overcome dangers.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4154-4244 confidence: high

The boys plan to use deep roads or hollows, lure the buffalo, alternate as bait, and shoot it until it stops and falls dead.

Spring-boy and Curtain-boy are presented as brothers who jointly face and kill the buffalo and Red-woman, and whose choices are contrasted when Spring-boy goes toward the white tipi while Curtain-boy stays with their mother.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4219-4309 confidence: high

A dangerous buffalo that had killed many people is located from a hill; the boys plan to hide in deep roads or hollows and help one another if it catches one of them.

Spring-boy and Curtain-boy act as a brother pair against the dangerous buffalo and Red-woman, and they discuss whether to act together against the white tipi.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4247-4344 confidence: medium

Spring-boy files the snake's face on big stones; the snake promises not to enter anyone's anus again but says it will bite sometimes. Curtain-boy puts little stones in Spring-boy's head, and he is named Rattling-head; the boys are said to have killed many dangerous beings.

The passage says the two boys went about and killed the many dangerous beings that used to be on earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4247-4344 confidence: high

Long-arm reaches down from above and takes Curtain-boy into the sky while the brothers sleep away from camp. Spring-boy searches, asks Old-Man-Coyote for help, and offers to kill buffalo for a feast.

Long-arm reaches down from above and takes Curtain-boy, Spring-boy's brother, into the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4312-4409 confidence: high

While the two boys sleep away from camp, Long-arm reaches down from above and takes Curtain-boy into the sky; Spring-boy seeks him and asks Old-Man-Coyote for help, promising a buffalo feast, and Old-Man-Coyote calls all birds.

Curtain-boy is taken into the sky, Spring-boy searches for him, locates the sky hole, and ascends by four arrows to the place where his brother was taken.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4347-4441 confidence: high

At the fourth camp the people are black eagles and Long-arm is their chief; a crowd gathers around Curtain-boy, who is in pain, and a young man says the black eagles brought him up to eat him.

Curtain-boy is the rescuer's brother, is held for eating, and is freed after the rescuer confronts and kills Long-arm.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4412-4506 confidence: high

At the fourth camp, where the people are black eagles and Long-arm is chief, the boy reaches the crowd around Curtain-boy, hears him breathing in pain, learns why he was brought there, is lifted by a young man, and sees his brother.

The rescuer sees his brother Curtain-boy, demands his release, kills the captor, and takes him homeward.
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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: high

The man throws one child behind a lodge screen and the other into a nearby spring, burns the dead woman's upper lip so she seems to smile, sets her at the door, and runs away.

The two boys are sons of the same mother; one is thrown behind a screen and the other into a spring, and they later meet and play as brothers.
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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: high

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.

One child is placed behind the screen and one in the spring; the first later summons the second, and Spring-boy ultimately comes out to live with his father and brother.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4606-4698 confidence: high

The father returns from hunting; the boys say the mother has been restored while each credits the other; the father says she was dead, then sees her, embraces and kisses her, and is later described as afraid of his two sons.

The two sons act together, are described as brothers during the underwater ordeal, and survive repeated lethal attempts; their father is already afraid of them.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4742-4838 confidence: high

Long-arm takes Spring-boy; a dropped arrow leaves a feather on the lodge pole, which Curtain-boy notices before promising to follow and bring his brother home.

Curtain-boy follows his brother to the sky and rescues Spring-boy from a feast where he is to be eaten.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4807-4903 confidence: high

Curtain-boy discovers the smoke-vent clue, says he will bring his brother home, takes weapons and the beaver-given knife, and follows successive arrows upward until the fourth brings him into the sky.

Curtain-boy follows Spring-boy into the sky after learning he is to be eaten, then frees him from Long-arm at the feast.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4906-5004 confidence: medium

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

Two twins are removed from their mother, one thrown behind the curtain and one into a spring; both survive and later act together.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4942-5040 confidence: medium

The buffalo dies; it is identified as a remaining bad animal; the boys cut through the ribs, bring out the people, and tell their father that nothing can kill them.

The two boys are described as brothers or companions, always in mischief, doing the opposite of their father's instruction, and separating despite warning.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4942-5040 confidence: medium

The father warns the boys that animals will try to do something to them and tells them not to separate; they separate, and Spring-boy is taken up to the sky by Long-arm.

Spring-boy is alone after the brothers separate, and Long-arm gets him up to the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5007-5105 confidence: medium

Inside a buffalo that has swallowed many people, the brothers question its organs, set up a Sun dance-like action with sticks, singing, and a knife, cut off its heart and kidneys, kill it, cut through its ribs, and bring out the people inside; the father says the buffalo was bad and the boys answer that nothing can kill them.

The two boys are repeatedly characterized as mischievous, ignore parental warnings, perform a grotesque head-rattling prank, and state that nothing can kill them.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5007-5105 confidence: high

The father warns that all animals will try to do something to the boys and tells them not to separate; they separate anyway, and Long-arm takes Spring-boy up to the sky while he is alone on the prairie.

Spring-boy is taken up to the sky by Long-arm; Curtain-boy tracks him, finds a hole in the sky, and climbs upward to recover him.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5108-5210 confidence: high

The boy enters the tipi, says he has no owner, is adopted by the childless woman, hears drums, and is told that Long-arm has taken one of two boys from the other world to be eaten the next day.

One brother finds the other held by Long-arm, demands his return, kills the captor, and takes the brother back.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: high

An orphan boy uses magic to secure game and build a lodge, rescues his kidnapped sister by pursuit on a magic steed and killing the enemies, and both siblings marry.

The orphan boy and his sister form a sibling pair; the sister is kidnapped and recovered by the brother’s pursuit and killing of the kidnappers.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: medium

A bead-defecating young man wrongfully accuses girls, children are abandoned, and a cannibal witch kills nearly all; one girl is warned by her little brother, offers service, and is spared.

A girl and little brother survive abandonment and a cannibal witch through warning, service, deception by a skull, and flight.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: high

The hero finds his brother living with wolves and half wolf; he transforms into a moose to catch him, and later an eagle says dog-fish are playing with the wolf-brother’s skin.

The older brother finds the younger living with wolves and half wolf; the hero transforms into a moose to catch him.
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The Assiniboine ILLUSTRATIONS. / INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY.; lines 5871-5952 confidence: medium

For non-trickster myths, the author notes Cree, western Algonkian, and Omaha comparisons; poor boy and snake-paramour stories are treated as units, and sun-catcher and two brothers myths are said to have fair reason for an Algonkian rather than Siouan origin in the Assiniboine case.

The passage names “two brothers” myths as homologies for which an Algonkian rather than Siouan origin is suggested for the Assiniboine case.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10483-10580 confidence: medium

The snake man’s younger brother laments his brother’s loss; Thunder asks why he cries and carries him on spread tail-feathers up a steep mountain to Thunder’s house.

The younger brother seeks the brother he has lost; Thunder promises help if the boy kills the monster, and the brother is later recovered at the river.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12420-12496 confidence: medium

The people live in a camp circle; the chief has two sons; the older son cares for the fox-dance; members prepare in their dance lodge and go around the camp circumference.

The younger brother is humiliated by the older brother over the horse, becomes ashamed, takes moccasins, and sneaks away from camp.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8099-8196 confidence: high

A young orphan boy lives with his sister. In winter he cuts the ice, puts his medicine in the water, and catches the beavers that come out; he carries the medicine around his neck.

The orphan brother and sister live together; after enemies carry off the sister, the brother kills the enemies while sparing her and takes her back.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8198-8255 confidence: high

“An orphan boy and his sister were living together”; the boy says, “I am trying to ensnare the sun with my sinew.”

Both narrative units center on a brother and sister living or traveling together without parents or a wider household immediately present.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8198-8255 confidence: high

A hostile tribe attacks about four hundred Stoney lodges at night and kills all except a young girl and her little brother, who hide in a dog-house and then set out to find another Stoney band.

A young girl and her little brother alone survive the destruction of their camp by hiding and then departing together.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8257-8332 confidence: high

The boy wishes in song for a new lodge with furniture; the sister agrees, and in the morning she wakes in a new, well-furnished lodge and builds a fire.

The boy and girl are described as orphans, remain together as siblings, and the boy’s unusual speech-linked powers repeatedly provide shelter, transport, and rescue.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8335-8448 confidence: high

A girl carrying her little brother has warned him to watch while she sleeps. He sees the witch severing heads, wakes her by biting her ear, and the girl pleads to live and work for the witch.

A girl carrying her little brother survives the witch; the brother wakes her, and the two flee together.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8450-8543 confidence: high

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

The girl and her brother cooperate in making shelter, food, weapons, and eventually a new household with the old woman and dog.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8450-8543 confidence: low

The next tale is headed “5. The Two Brothers,” with a footnote citing comparanda in Cree, Blackfoot, Omaha, Ojibwa, and Menomini sources.

The following tale opens with two orphan brothers traveling together along a shore.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8546-8640 confidence: high

At a lake, an old paddler refuses to return a deer-hoof toy, tricks the older brother onto a paddle bridge into the canoe, paddles away with him, and the younger brother cries and says he will turn his feet into a wolf’s.

The passage centers on two brothers separated by the old paddler’s abduction and later reunited when the older brother searches for and seizes the younger wolf-boy.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8831-8928 confidence: high

The wife falsely says the younger brother tried to ravish her; the older brother believes her and proposes going to a big eagle's nest with a rope.

The passage contains brother-pair episodes in which an older brother betrays or abandons a younger brother.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8930-9022 confidence: medium

The medicine-man invites the brother, the sister is maltreated again, and the brother sends instructions that she seize her husband by the hair and try to pull him outside the lodge.

The brother instructs his sister to pull her husband outside, then kills him and saves her.
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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 Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9751-9854 confidence: medium

The stranger says he is used to eating with food placed on the woman's belly, eats from it, cuts open her belly, removes two children, circles every lodge-post with her, goes to the fireplace, and descends underground with her.

Two children are removed from the pregnant woman, later called twin sons, guarded by wolves, and present when the parents return.
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The Omaha Tribe F3EHB1 / SOCIETIES / SOCIETIES / THE OMAHA TRIBE; lines 33571-33702 confidence: medium

A Hon'hewachi song commemorated the composer's experience after a sister whom he greatly loved died and he deeply missed her companionship.

The central relationship is between a brother and a deceased sister whom he loved and whose spirit he understands as still loving and guarding him.
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The Omaha Tribe MEETING WITH THE WHITE MEN6 / INFLUENCE OF TRADERS / THE OMAHA COUNTRY / VILLAGES ON THE MISSOURI; lines 5486-5556 confidence: medium

A boy told the father that his daughter was found and that the old man had stripped her and was flogging her to death.

The youngest brother arms himself, confronts those who failed to rescue his sister, and kills the older warrior who is flogging her.
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The Omaha Tribe ORIGIN / SOCIETIES / ORGANIZATION / SOCIETIES; lines 34131-34232 confidence: high

The youngest son is earth-colored and placed on the south/masculine side with the eldest son; the second son represents the night sky and the daughter bears the moon on the north/feminine-night side. The eldest son/sun is diagonal to the daughter/moon, and the second son/stars to the youngest son/earth; the stranger says earth and stars are brothers.

The mysterious stranger declares that earth and stars are brothers, represented by the youngest son and second son placed diagonally in the lodge.
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The Omaha Tribe THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE / SOCIETIES; lines 35709-35848 confidence: medium

The dismissal song is glossed as the other one being gone and is explained as the speaker’s brother having gone, with the speaker longing to follow him along opened paths.

The “Second Son” dismissal song is explained as a brother having gone and the speaker longing to follow him along opened paths.
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The Omaha Tribe THE OMAHA TRIBE / WAAN NO. 2 / SOCIAL LIFE / THE OMAHA TRIBE; lines 22989-23034 confidence: medium

A respected, industrious, thrifty bachelor had never married. His brother was unsuccessful in wooing and desired a certain girl, so the bachelor said he would help him get the girl.

A bachelor brother offers to help his unsuccessful brother, woos the desired girl, arranges an elopement, and explains that he wooed her for his brother.
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The Omaha Tribe VVATHISHNADE 'WAJE'PA) / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 30 / BUREAU OF AMERICAN ETHNOLOGY; lines 11738-11819 confidence: high

The passage says Omaha myths include creation of earth, human contention with monsters controlling animals, interdependence of life, and death; in these, rock or stone symbolizes permanence, long life, and aged wisdom, while wolf symbolizes restlessness, questioning of fate, and destructiveness; rock or stone and gray wolf are represented as brothers.

The passage says rock or stone and gray wolf are represented as brothers in myths and were symbolically united in ancient rites.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23832-23883 confidence: medium

In “The Wonderful Boy,” a boy gambles away his belongings, robe, sister’s robe, and her trinkets; his father angrily tells him to continue until all family belongings are lost and then never return.

The gambling boy loses his sister’s robe and trinkets, and he and his sister lie under half a robe.
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The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24315-24381 confidence: high

Two brothers pass through villages killing people by rattling head-shakes, find their father’s tracks by water, defeat Lizard, kill their father, make a pyre with willow, Cottonwood, box-elder, and elm poles, and ascend with him in smoke.

Both the opening abstract and Long-Tooth-Boy present paired brothers acting together in travel, combat, danger, ascent, and rescue.
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The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24383-24418 confidence: high

The elder boy is visited by a brother born from the afterbirth; the father tries to capture him, uses a blown bladder rattle tied to his hair, and the boy is captured in water.

The two brothers act together through repeated dangerous-place episodes after the father warns against such visits.
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The Pawnee - Mythology (Part I) ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499; lines 24633-24718 confidence: high

Two wonderful brothers are introduced; the older brother goes to Gambler's village, eats human eyes, loses power, loses the game and life, and Spider-Woman cuts off his head.

The older brother loses power and is killed by Gambler's household; the younger brother investigates and defeats Gambler.
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The Pawnee - Mythology (Part I) ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513; lines 25383-25437 confidence: medium

A man and wife with two sons become the source of three Pawnee villages when the father builds lodges for each married son on either side of his own; the villages are Pitahauirat, Chaui, and Kitkehahki, originally facing west.

Two sons receive lodges on either side of their father's lodge, forming three named Pawnee villages with distinct later associations.
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The Pawnee - Mythology (Part I) ABSTRACTS. SOI / ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE.; lines 24959-25014 confidence: high

A boy goes to a village, is invited by Eyes-Wide-Open, Coyote to eat with Witch-Woman, refuses, is challenged, dives into the river, loses, is killed, and has his head placed with her trophies.

After the first boy is killed, his twin brother sets out to find him and succeeds in the second contest.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45 / HANDSOME-BOY AND AFTER-BIRTH BOY. 147 / HANDSOME-BOY AND AFTER-BIRTH BOY. 149; lines 7283-7326 confidence: medium

The father tells his sons not to go to the high hill, saying people and animals there are killed or struck by lightning from the heavens.

The father addresses both as sons, and the two boys travel together to the dangerous hill; one is cautious while the other initiates the encounter.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 147 / HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151; lines 7375-7427 confidence: medium

The father says he is going hunting and forbids the place; the boys play with bow and arrows; the strange boy urges Handsome-Boy to go see the people who killed their mother, and Handsome-Boy eventually agrees despite fear of the ugly, dangerous people.

The two boys refer to shared father and mother, and together leave to visit the place associated with the killing of their mother.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 147 / HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151; lines 7429-7466 confidence: high

The sharp-elbow people indicate to one another that they intend to jump on the boys, kill them, cut them up, and put them into the kettle.

The boys are described as brothers; the sharp-elbow people plan to kill and boil them, and the two boys escape together by disappearing.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153; lines 7469-7550 confidence: medium

The father fears the boys, later hunts and prepares meat and water, runs away while the boys are absent, and the strange boy says the father has fled because he is afraid.

The two boys act together in response to their father’s flight and search through animals, objects, and underground villages for his route.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153; lines 7552-7561 confidence: medium

The strange boy says the villagers will not say whether their father is there, and tells Handsome-Boy to twist his head around.

The strange boy refers to 'our father' while speaking to Handsome-Boy.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. I45 / HANDSOME-BOY AND AFTER-BIRTH BOY. 147 / HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE.; lines 7329-7372 confidence: high

The strange boy divides four beings with Handsome-Boy, they go to the earth-lodge, and the boys tell their father they have brought four Lightnings and Thunders to work for him.

The passage identifies Handsome-Boy as the strange boy's brother and shows the two boys dividing and bringing the four beings to their father.
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The Pawnee - Mythology (Part I) HOW THE CANNIBAL SPIDER-WOMAN WAS OVERCOME. 221 / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. / TALES OF READY-TO-GIVE. / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. 225; lines 11304-11378 confidence: high

The killed boy's brother, who is his very image, comes looking for him, sees his head among the skulls, and agrees to dive with the old woman if the chief and people will support him; the chief agrees.

The killed boy has a brother who is his very image; the brother comes looking for him, sees his head, and takes up the challenge.
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The Pawnee - Mythology (Part I) ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155; lines 7564-7653 confidence: medium

The boys start from west and east sides of a village; their statements about looking at them accompany the deaths of the people; all are destroyed by the center; at a stream they find their father's covered tracks.

The two boys act as a pair, begin from west and east sides, share reference to 'their father,' and later rise toward the heavens in different directions.
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The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 1930-2007 confidence: medium

The man tells the girl Long-Tongue is gone, invites her to live with his household, and the brothers decide she shall remain with them as their sister.

The youngest brother determines the woman's relation to the brothers, and they agree she will remain as their sister.
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The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE GIRL WHO CALLED THE BUFFALO. 23I / TALES OF READY-TO-GIVE. / THE BASKET GAME, OR THE WOMAN IN THE MOON. 233; lines 11688-11769 confidence: high

Villagers tell two young men with wonderful powers that Spider-Woman is killing people and ask them to visit her; the older brother proposes going and the younger agrees.

Two brothers described as having wonderful powers are asked to visit Spider-Woman because she is killing people and then travel together to her lodge.
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The Pawnee - Mythology (Part I) THE HERMAPHRODITE. I39 / TRUE STORIES OF THE HEAVENLY BEINGS. / HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45; lines 7087-7164 confidence: medium

When the father is away, Handsome-Boy hears singing and crying outside the lodge, and a child appears. The song says Handsome-Boy is loved and fed meat by his father, while the singer was thrown away, taken in by his grandmother, and fed ground beans, artichokes, grapes, and plums.

The strange boy contrasts Handsome-Boy's father's love and meat with his own abandonment and plant foods, and he repeatedly seeks to play with Handsome-Boy.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95; lines 4711-4797 confidence: high

The father sees the siblings under the half robe, becomes sad and angry, rebukes the son, and tells him to leave and never return after losing everything. The sister tells her brother not to cry and says the father is angry because he lost her things.

The sister comforts the young man, gets travel items from their uncles, and helps prepare his bundle and gear before he leaves.
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The Pawnee - Mythology (Part I) THE FLINT MAN. 179 / THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.' / THE BOY WHO TURNED INTO A PRAIRIE DOG. 185; lines 9128-9212 confidence: high

Two young brothers are introduced; the older is marked by yellow paint and weapons, while the younger is quieter but more wonderful.

The tale introduces two brothers, marking the older by paint and weapons while describing the younger as quieter but more wonderful.
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The Pawnee - Mythology (Part I) THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.' / THE BOY WHO TURNED INTO A PRAIRIE DOG. 185 / THE GAMBLER AND THE GAMING STICKS. 187; lines 9230-9317 confidence: high

The younger brother sends birds; Raven reports that the brother is dead and that his head is at the gambler's lodge. The boy starts out, uses his powers to see well, and follows his brother's steps and sleeping places.

The boy leaves to hunt for his brother, uses powers to see, follows the brother's steps, and sleeps where he had slept.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45 / HANDSOME-BOY AND AFTER-BIRTH BOY. 147; lines 7187-7262 confidence: high

The mysterious boy is caught by buckskin strings; hair is pulled from his head; Handsome-Boy places the strings and hair in a sacred bundle; the boy says he will stay as the man’s son and Handsome-Boy’s brother.

The strange boy names Handsome-Boy as his brother, and the two travel together while disagreeing over whether to enter forbidden danger places.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45 / HANDSOME-BOY AND AFTER-BIRTH BOY. 147; lines 7264-7280 confidence: medium

Handsome-Boy cries; the strange boy says to stop crying, calls the things 'nothing,' and says they will kill some and take them home to their father.

The strange boy says they will take the killed beings home to 'our father,' and the two boys act together throughout the snake encounter.
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The Pawnee - Mythology (Part I) WIND. / ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491; lines 24264-24312 confidence: high

After paternal warnings, the boys enter a bull-boat on a river; when it pitches halfway across, they fly up as geese, with the older boy fearful and needing urging.

The two boys repeatedly act together in dangerous episodes involving water, snakes, weather beings, cannibals, and the search for their father.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21462-21535 confidence: medium

Flood abstract opening: a girl sees a rolling wart bringing game; she flees with father, mother, and brother, leaving moccasins to imitate voices; the wart swallows their tent and devours family members; a wood-cutting man hides the girl, breaks the wart with a bow, brings the boy to life, and marries the girl.

The girl's brother is restored to life, mourns for her while carrying her child, and later causes the flood waters to recede.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21630-21706 confidence: high

Big-Chief has a lazy or inactive younger brother whom people ridicule; Big-Chief urges him to be more particular and to get acquainted with women; the younger brother dresses carefully and goes to the river where two young women come.

The narrative centers on an older chief and younger brother, their conflict and abandonment, and the younger brother’s eventual restoration of the older brother’s chieftainship and wealth.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23113-23153 confidence: medium

The brother-in-law falls into the pit; the husband searches four times and thinks wild beasts destroyed him; the wife mourns but quietly says she dropped and buried him.

The husband’s brother relationship is central in both abstracts: the husband searches and mourns his brother in the first, and in “Badger-Woman” the husband is very fond of his only brother while the wife tempts him.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23349-23456 confidence: high

Two young brothers meet a sleeping black she-bear; one has connection with her; she tracks them home, lies between them in bed, and Dog Soldiers kill her after a council response.

The opening abstract centers on two young brothers who meet a sleeping bear and are later pursued home by her.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23949-24014 confidence: high

A blind man kills buffalo while his wife aims, is denied meat, has sight restored by an owl, kills his wife, abandons his children, and the old wolf frees them and sends wolves and coyotes for food.

The opening abstract and “The Deserted Children” both describe children abandoned by people and freed or aided by animal figures.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24141-24182 confidence: high

Sun and Moon are brothers. Young women at a camp-circle wish to marry Moon and stars. Moon hears; Sun and Moon argue about women, with Moon choosing to seek a woman and Sun choosing a water animal as wife.

The abstract explicitly identifies Sun and Moon as brothers and presents their paired actions and disagreement over wives.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24380-24448 confidence: high

The older sister mocks Found-in-Grass; in the couples' tipi, Crow-Woman secretly pours water on the younger sister's bed and says her husband urinated.

The older sister mocks the younger sister's husband, attempts to shame the younger sister, later becomes enamored of Found-in-Grass, and tries to win him.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10198-10300 confidence: medium

The husband is very fond of his brother; young women had tried to win the brother’s affection; the brother is handsome and peaceable.

The husband’s only brother is repeatedly favored and protected from work because the husband loves him dearly.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10302-10391 confidence: high

The brother-in-law refuses, saying he loves his brother, that such an act would be a lasting disgrace, and that she should leave him alone and not mention it again.

The brother-in-law refuses the wife because he loves his brother, says the act would be disgraceful, and later says he will not wrong his only living brother who cares for him.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10393-10484 confidence: high

The wife detains the brother-in-law and asks for his love; he refuses because he loves his brother, then goes to the hill and weeps.

The wife repeatedly asks the husband's brother for love, while he refuses because he loves his brother and will not forsake him.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10486-10571 confidence: medium

The husband searches from the hills and waits for his brother, saying he loves him dearly. After days and nights without sign, they decide that a wild beast or enemy killed him.

The husband repeatedly worries over the missing brother, says he loves him dearly, and mourns for him on the hills.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10665-10727 confidence: high

The woman asks the younger man to love her and lie with her; he refuses, saying he loves and pities his brother, then returns to the hill.

The younger brother repeatedly refuses the wife of his elder brother because he loves, pities, and does not want to wrong his brother.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11945-12035 confidence: high

Two brothers on the prairie see a distant person, find a black creature under a tree near woods along a creek, and one brother approaches it and sees it is a black she-bear asleep on her back.

The first narrative centers on two brothers who together encounter a black she-bear and flee back to camp.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12500-12585 confidence: medium

Women and children flee on swift horses, young men remain to fight, the boy and his sister are tied to a cottonwood tree, and a scabby dog frees them by tearing the rope.

The younger brother and his sister are left tied together, freed by the dog, and flee while the bear pursues.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 13618-13724 confidence: high

Story 112 begins: a war-party is killed, including the brother of a beautiful young woman; she announces that whoever brings even the least bone of her brother so she can see him again will become her husband.

The sister promises marriage for the return of even a bone of her brother; the ugly man searches for months, obtains the speaking corpse from a scaffold, returns it, and marries her.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14915-14964 confidence: medium

Title: “The Deceived Blind Man and the Deserted Children”; informant note follows in footnote 2.

The family includes a small son and daughter in a camp where the blind father's condition makes obtaining food difficult; the tale title also names deserted children.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15032-15104 confidence: high

Winter setting; the boy gathers poles for a brush-house frame, the sister thatches it, makes a door and bedding, and they prepare a sleeping place near the door for the old wolf.

The central human actors are a boy and his sister who divide labor in shelter-building, animal processing, and furnishing the tent.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15107-15190 confidence: high

The sister folds hides and commands them to become decorated robes, including a bird-ornament robe for the brother and an embroidered robe for the old man.

The brother fetches materials and voices wishes, while the sister produces objects, kills game, and summons animals.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15192-15277 confidence: high

While the people are hunting, two young men who are brothers come upon the tent of a brother and sister and see meat hanging on trees and piled outside the tent.

The central figures are a sister and brother who act together and whose story is explicitly said to remain as tradition.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15279-15359 confidence: high

Two little children, a brother and sister, insult a chief; he tells the camp to move, carry the tent poles, and take even the dogs so the children will be unable to follow.

A brother and sister are deliberately abandoned, later bound and left to starve, but are freed and survive.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16386-16469 confidence: high

The young wife asks the old folks why they are cheerful; the little boy sits between the parents and hides his little sister; the old woman refers to the boy's jolly behavior and is positioned toward the fire.

The little boy hides his sister, refuses the offer involving her, calls her his sister, and says they will take her to another camp-circle.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16566-16663 confidence: high

Tale 134 is titled 'The Porcupine and the Woman who climbed to the Sky.' Sun and Moon are brothers; in a river camp-circle at night, young women say they wish to marry Moon or a bright star.

The next tale states that Sun and Moon were brothers.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17183-17263 confidence: high

A father, mother, and two sons live on a dark earth without any object in heaven. The father decides they should go above, leaving people on earth without instructions; the sons are identified as the Sun and Moon.

The two sons are identified as the Sun and Moon and speak to each other as brothers.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17265-17325 confidence: high

When the husband returns, the two brothers search; the moon goes west and the sun east, and the moon finds the hole and sees his wife hanging.

The two brothers go out in opposite directions, the moon to the west and the sun to the east.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17826-17900 confidence: high

The boys keep lousing Open-Brains until he sleeps, tie his hair to the tipi poles, heat a large round stone and place it in his skull, causing his death by burning; they cut off his hair and give it to their father for pendants.

The two boys act together as brothers and repeatedly confront and kill dangerous beings.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18056-18143 confidence: medium

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

When the visitor cuts open the pregnant woman, he finds twins already fully grown and separates them by throwing one outside and one inside near the door.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 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 18231-18302 confidence: high

The boys go to thick timber, enter an old smoked-hide tipi, encounter Tangled-Hair, make him sleep while tending his hair, fasten the hair to tipi poles, kill him with fire-heated stones placed in his open skull, take his hair home, and give it to their father, who warns them about another fierce being.

The two brothers repeatedly act together to kill Tangled-Hair, a panther, an eagle/thunder-bird, and a multicolored worm-like animal.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18304-18387 confidence: medium

The elder sister says Found-in-Grass is unfit, ugly, and dirty; she is married to Crow, who sits silent and is said not to provide subsistence for the chief.

The narrative contrasts the younger sister who chooses Found-in-Grass with the elder sister who first rejects him and later tries to win him despite being married to Crow.
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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: medium

By-the-Door and Spring-Boy argue over whether a sinew string from one arrow touches the other arrow; By-the-Door urges Spring-Boy to stoop and inspect while he approaches.

By-the-Door, called Spring-Boy’s brother, uses an arrow dispute to make Spring-Boy stoop, seizes him, and summons the father.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18889-18962 confidence: high

The boys play near home, gradually leave without parental consent, and one brother proposes going to the dangerous place to see who lives there while they carry bows and arrows.

The passage centers on two brothers who act together in two dangerous encounters.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18964-19041 confidence: high

The father warns the boys that a dangerous being lives in the big grove of timber and tells them not to go there; the boys go to the grove, find a lone smoked tipi, are invited in as grandchildren, and enter.

The two boys are brothers who act together in the grove episode and are later separated by the wind after the Scaly-foot episode.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19572-19629 confidence: high

The father tells Spring-child the brothers will play together and makes bows and arrows; the sons request short-rib bows and four arrows for each of them.

Door-child and Spring-child act as a brother pair, directing their father and shooting upward in alternation before their mother emerges alive.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19631-19712 confidence: high

Spring-child suggests going to the forbidden place to see the one who killed their mother, and the brothers go there.

Spring-child and Door-child act together as brothers to confront and kill both Tangled-hair/Open-brain and the hiintcabiit.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19714-19783 confidence: high

The father tells the boys not to go where the sage-brush is; Door-child tells his older brother Spring-child that they should go there, where thick sage-brush and powerful prairie-chickens are found.

Door-child and Spring-child are named brothers who act together in hunts for powerful birds and feathers; the passage ends with one brother lost and one returning.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20212-20282 confidence: medium

Blue-bird warns Magpie that a sign will reach from earth to sky if he is killed; Magpie sees dust from buffalo trampling and directs the People to make a sweat-house with sage and an earth mound.

Blue-bird and Magpie are identified as brothers, and Magpie’s actions lead to Blue-bird’s return from the sweat-house.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9751-9829 confidence: medium

The sister warns a brother to travel without stopping much, says she is uneasy about her brothers, and tells him to get away quickly if delayed; he agrees.

Brothers repeatedly leave their sister in order to search for brothers who have not returned, while the sister warns them and fears being left alone.
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Traditions of the Arapaho MUSEUM OF NATURAL HISTORY / TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS.; lines 155-458 confidence: low

Entries 36-62 continue Nih’an9an variant titles, including disguise as a woman, two maidens, mouse, mother-in-law, daughter, Seven Sisters, Panther-Young-Man, Whirlwind-Woman, Bear-Women, racing for wives, Mice’s Sun Dance, hair-cutting, fishing, ice-diving, imitation, and the Dwarf.

The contents list includes Bear, the Six Brothers and the Sister, The She Bear and the Two Brothers, and titles involving the Seven Sisters.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1001-1047 confidence: medium

The old woman and old man become exhausted and tell the children to continue; the children kiss their parents and run on; the boy tires and tells his sister to go on toward timber ahead.

After the old woman and old man become exhausted and urge the children onward, the boy and girl continue fleeing together.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1049-1095 confidence: high

The boy is seen rolling about and dying; the old people are already dead, and the boy soon dies. The man asks the girl whether she loves her brother.

River-woman’s love for her brother is explicitly tested before the boy is revived, and the pair are named and taken home together.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1144-1194 confidence: high

hiintcabiit raises Beaver-foot's sister but is speared; Beaver-foot places her in the sweat-house, calls four times, she comes out alive, and she, her brother, and the child purify themselves.

Beaver-foot, explicitly the brother, retrieves his sister and brings about her return alive from the sweat-house.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1753-1839 confidence: medium

The people ask Big-Chief to consent to expel his troublesome brother, promising that he will be the sole ruling chief with obedience, a good lodge, goods, and food; Big-Chief consents to their doing as they please.

Big-Chief consents to action against his own brother after being promised sole ruling authority, obedience, and privileges.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1841-1919 confidence: high

Big-Chief had taken his brother to a distant land and left him driving flies away; after three or four years the people concluded the young man must have died.

The passage centers on Big-Chief and his brother: one brother left the other behind, later searched for him, and eventually returned with him to the camp-circle.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1992-2088 confidence: high

In a large camp, a chief's younger brother is unkempt until admonished; after grooming himself, he stands by the river paths where women pass, seizes women including married women, and his relatives pay horses and valuables.

The chief and his younger brother form the central conflict: the elder admonishes, then abandons the younger, and the community punishes the elder for it.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2090-2187 confidence: medium

The older brother asks Lime-Crazy to cross the river to hunt; they cross at a ford and hunt in the timber, and the older brother again deserts him. Lime-Crazy gathers eagle feathers.

The older brother invites Lime-Crazy to cross the river for hunting and then deserts him again.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2895-2990 confidence: high

The Moon tells No-Tongue what the Sun said, identifies Little-Sun as the selected killer and solar kin, warns about the handshake and first strike, and instructs him to cut off Little-Sun's head and put it under a big stone to prevent the Sun from reviving him.

No-Tongue and Little-Sun are both described as sons of the Sun; Little-Sun is selected to kill No-Tongue, and No-Tongue kills him instead.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6212-6307 confidence: high

The Arikara go west on a buffalo hunt. A woman leads a pony dragging a travois with a seven-year-old girl and five-year-old boy. At a stream the children fall off, are not noticed until camp, cannot be found by searchers, and go into timber west of the village, where they find a cave.

The brother and sister fall from the travois, are not recovered, and live together in the timber and cave before their paths diverge.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6309-6325 confidence: high

At night the boy calls for his sister; she enters the tipi, sits by him, and says she has been far away.

The passage centers on a brother-sister relationship in which the sister gives the brother objects and Whirlwind power that enable his later warrior status.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6594-6621 confidence: medium

The brother Coyote arrives; the stuck Coyote says he has much to eat in the bowl and tells him to cut it open with an axe.

The two Coyotes are brothers; one follows the other’s instruction to chop open the mortar and kills him, then mourns.
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Traditions of the Caddo BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33; lines 1578-1670 confidence: medium

Medicine-Man hides in fire, behind another door, and in the air; the unknown boy repeatedly detects him, then is finally deceived and captured after the little boy holds his hair.

The unknown boy calls the little boy brother, is captured, altered, and told he may remain as the little boy's brother.
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Traditions of the Caddo COYOTE GOSS PISHING. 9 1 / COYOTB IMITATES HIS HOST. 93 / COTOTB IMITATKS HIS HOST. 95 / TRADITIONS OF THE CADDO.; lines 4621-4667 confidence: medium

While the man is hunting, Coyote tells the sister to pack, says her brother has been killed, and says she must come with him as a prisoner and work at his home; she is frightened and obeys.

The sister is taken away by Coyote after being told her brother is dead; she prays for her brother's aid, and he pursues, signals to her, confronts Coyote, and intervenes.
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Traditions of the Caddo COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19 / THB ORIGIN OP THB MBDICINB-MBN. 21 / II. THE GIRL WHO MARRIED A TURTLE.; lines 1139-1195 confidence: high

The girl lives with two hunter brothers, often goes to the water, meets Turtle, agrees to have him as husband, and continues meeting him at the lake while refusing her brothers' help with water.

The two brothers act as a pair: they hunt, suspect the hidden presence, kill Turtle, flee together, and cross the river together.
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Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5563-5639 confidence: medium

An unknown long-nosed, long-haired boy secretly visits the child and claims to be his elder brother; after several failed attempts by the Medicine-Man to hide and capture him, the son ties the boy's hair and the Medicine-Man catches him.

The unknown boy calls himself the elder brother, secretly visits the younger boy, and is captured through the younger boy tying his hair.
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Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5563-5639 confidence: high

A pecan nut sprouts into a tree reaching the sky; each brother climbs, drops bones and head, is restored when bones are covered with buffalo calf hide and an arrow is shot upward, and afterward one has thunder power and the other lightning power.

A pecan tree grows to the sky; each brother climbs it, drops bones and head, and is restored under a buffalo calf hide by an arrow shot upward, after which the brothers have thunder and lightning powers.
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Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5563-5639 confidence: high

The brothers find the Medicine-Man's wife's bones, cover them with buffalo calf hide, revive her with the black arrow, return home, live happily for years, and after the parents die leave the world and go into the sky as Lightning and Thunder in storm clouds.

After the parents die, the boys leave the world, go into the sky, and are seen in storm clouds as Lightning and Thunder.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5414-5449 confidence: high

Two young brothers, the first medicine-men, dream in the woods of walking east, meeting a man with a bag, choosing medicine for long life, learning its use, waking with the memory, keeping silent, and later trying their powers.

The first medicine-men are two young brothers who receive medicine in the same dream sequence and later display powers together.
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Traditions of the Caddo I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25; lines 6110-6181 confidence: high

Two twin daughters hear of a chief in another village, obtain their parents’ consent, and set out to offer themselves in marriage to him.

Two twin daughters act together, receive parental consent, and travel to offer themselves in marriage.
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Traditions of the Caddo THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35; lines 1673-1764 confidence: high

The restored brother says his father gave him dangerous power; the little boy climbs the tree, receives power, makes a thunderlike noise, and the other boy's tongue looks like lightning.

The two brothers manifest distinct powers: one produces thunderlike sound and the other lightninglike appearance; later they are identified as Thunder and Lightning in storm clouds.
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Traditions of the Caddo THB GIRL WHO MARRIED A TURTLE. 25 / BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I; lines 1481-1575 confidence: medium

The unknown boy says, "Don't be afraid of me, brother" and "I am your elder brother"; he is described as the son's size, with bow and arrows, a long nose, and very long hair.

The visitor identifies himself as the son's elder brother, visits the lonely child secretly, and plays with him while the father is away.
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Traditions of the Caddo THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19 / THB ORIGIN OP THB MBDICINB-MBN. 21; lines 1008-1102 confidence: high

Village men pursue the Chickasaws; Strong-Wind leads, he and his brother are described as dream-powered and equal to ten men apiece, and the party attacks at dawn, kills many enemies, rescues prisoners, and returns rejoicing.

Strong-Wind and his brother are named as brothers who had received power in dreams and together perform extraordinary deeds in battle.
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Traditions of the Caddo THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65 / THE WOMAN WHO TURNED INTO A SNAKE. 67; lines 3219-3269 confidence: medium

An old couple has two beautiful twin daughters; the girls hear of a wealthy famous chief in another village, ask permission to offer themselves in marriage, and start out without knowing exactly where the village is.

The two beautiful twin daughters act together, asking permission to seek the chief and traveling toward his village.
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Traditions of the Caddo THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19; lines 914-1005 confidence: high

The first medicine-men are two young brother-hunters who sleep in lonely woods and share a dream of walking east together and meeting a man traveling west who speaks their language.

The first medicine-men are two young brothers who share a dream and receive medicine and instruction.
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Traditions of the Skidi Pawnee BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR); lines 6065-6152 confidence: high

The heading names the story as one in which a boy ends cannibalism; the synopsis says a hunter kills his wife, gives her flesh to his children, abandons them, and that they are pursued by the murdered woman's head and rescued by gods and birds.

A boy and girl are left alone by their father after being fed their mother's flesh, and they later survive together in the summarized continuation.
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Traditions of the Skidi Pawnee BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR); lines 6154-6228 confidence: high

A voice from a tree accuses the children of eating their mother; the mother's head is seen caught in the tree, descends, rolls after the children, and threatens to kill them.

The girl and boy are both described in relation to the same mother and flee together from the pursuing head.
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Traditions of the Skidi Pawnee BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR); lines 6230-6310 confidence: high

The girl and boy arrive, are invited in, pitied, embraced by the old woman, and described as hungry, sore, and looking badly.

The girl and boy survive together after the reported murder of their mother, escape the pursuing head, receive aid, and continue living by cooperative work.
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Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14645-14751 confidence: high

After eating squirrel and marrow, the younger brother wakes at midnight partly snake, blames the older brother for the marrow, and asks to be thrust into a hill hole where he will be a snake and helper.

A younger brother becomes a snake living in a hill hole and promises to help his older brother, who gains good luck and horses through him.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2062-2160 confidence: medium

The boy goes at night to the hill, prays to different gods in the heavens, and toward morning sees many people traveling in the west while calling for others to hurry because their leader is coming.

The boy sees a bright red star and a smaller star assistant, and the passage identifies them as Great-Star or Morning-Star and his assistant brother among other stars.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6348-6431 confidence: high

The boy kills one or two buffalo at a time; the meat is jerked, dried outside, and left on trees to dry.

The brother and sister act together as surviving providers, with the boy hunting and directing the message and the sister feeding the grandfather and preparing meat to send back.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6608-6710 confidence: medium

The older poor boy invites the poor orphan boy to his tipi; his mother welcomes them, cooks meat, spreads buffalo robes for a bed, and the two boys become great friends.

Two poor boys become great friends, address one another as brother, and travel together under the younger orphan’s leadership.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8538-8630 confidence: low

“Two boys receive from the animals magic arrows, with charge to slay a watermonster; they accomplish the task, saving the nest of the thunder-birds.”

The story centers on two boys acting together, and one addresses the other as brother before they shoot the monster.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8632-8741 confidence: high

The people mock the girl and boy; when the camp breaks to go hunting, the girl decides that she and her about five-year-old brother will remain behind because of the mockery.

A sister and younger brother remain apart from the hunting camp after mockery, travel east, and establish a separate shelter and garden site.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8743-8861 confidence: high

The girl says, "My brother turned into an eagle" and that they were alone in the world.

The girl and brother are alone; he becomes an eagle, leaves her, and is restored when she catches his legs.
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Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15114-15220 confidence: high

The tale synopsis says a fawn lures an orphan boy to Spider-Woman, he loses memory, eagle-feathers sent by his sister restore him, and the sister sends a blizzard that destroys Spider-Woman.

The sister and brother are parentless, live together, and are protected by the chief of all the eagles.
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Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15114-15220 confidence: high

The chief of all the eagles gives the children a cedar-tree representing the girl, a cottonwood-tree representing the boy, and an eagle-feather-covered mound that warns of monsters or Spider-Woman; prosperity depends on the siblings remaining together.

The eagle chief promises prosperity while the siblings remain together and says the one remaining will die if they part.
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Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15114-15220 confidence: medium

The tale synopsis says a fawn lures an orphan boy to Spider-Woman, he loses memory, eagle-feathers sent by his sister restore him, and the sister sends a blizzard that destroys Spider-Woman.

The tale synopsis states that a fawn lures the boy to Spider-Woman, he loses memory, sees eagle-feathers sent by his sister, recovers, and returns.
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Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15222-15326 confidence: high

A young fawn appears near the tipi; the girl asks her brother to kill it for a seed sack, and the boy follows the deer over hills and through timber to Spider-Woman’s home.

The brother is separated from his sister after following the deer; the sister sends eagle feathers across the country, and finding them restores his memory so he returns to her.
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Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15328-15428 confidence: medium

Black and White go together constantly as if brothers; they herd ponies, shoot birds with bows and blunt arrows, bring birds to their grandmothers, play gaming sticks, and hear war stories from grandfathers.

Black and White are not stated to be blood brothers, but they go together constantly 'as if they were brothers' and share repeated childhood activities.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4774-4870 confidence: high

The hunter finds the village burned, finds his pregnant wife dead but moving, cuts open the womb, removes the child and afterbirth, washes and wraps the child, and throws the afterbirth into the creek.

The cared-for child and the strange boy are identified as brothers, with one taken from the womb and the other associated with the afterbirth thrown into the river.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4965-5051 confidence: medium

The father warns the boys not to go to cedar-tree hills where young hunters disappeared and an animal lives; Long-Tooth-Boy persuades his brother to go and says the place is the bears’ home with the most powerful bear chief present.

The father repeatedly warns the brothers away from places associated with a dangerous animal, a witch-woman, and mysterious animals, and the brothers go anyway.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4965-5051 confidence: high

The younger brother jumps over the precipice and is killed. Long-Tooth-Boy makes the old woman take the lead, jumps safely, sings, and blows his breath so that her skin and dress separate from her flesh and bones.

After the younger brother is killed by jumping over the precipice, Long-Tooth-Boy tells him to awake and he becomes alive again.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5470-5561 confidence: high

The heading and synopsis for “The Boy and the Thistles” identify an orphan boy who devotes himself to gods, wanders with his sister, obtains thistle power, overcomes enemies, and reconciles mankind to animals.

The new story introduces an orphan brother and sister living in poverty, with the sister begging for food.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5563-5645 confidence: high

Several white-covered, bluish-haired beings tell the boy they are thorn-weeds, teach him to kill people who dislike him, and give him a dry thistle.

The sister misses the youth and begs him to stay; later he resists marriage because he cares for his sister more than anyone else, marrying only after she urges him.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5647-5742 confidence: high

The snake crawls toward a large pond, is identified as a water-monster living in water, and two thistles grow from its back, from which the youth and his sister emerge.

The youth and his sister emerge from thistles on the snake’s back and together pursue and kill the snake.
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native american plateau

Myths of the Modocs A DOCTOR STORY / THE END. / THE FIVE BROTHERS OF LATKAKAWAS / ISIS AND YAULILIK'S DAUGHTERS; lines 19470-19503 confidence: medium

The passage states that in Indian myths where two sisters are sent somewhere and warned by a parent against a likely deceiver, the elder is generally the victim and the younger is wise.

The passage states a recurrent pattern in which two sisters are warned against a deceiver, with the elder generally becoming the victim and the younger being wise.
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Myths of the Modocs CEDAR BIRD'S DAUGHTERS MARRY BULL / SNAKE / CHARACTERS / MYTHS OF THE MODOCS 195; lines 10082-10190 confidence: high

At night one sister says she cannot sleep because someone seems to be looking at her; the other agrees, and they start for home.

The two sisters act together in travel and work, discuss the proposal, and each responds to the marriage question.
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Myths of the Modocs CHARACTER / MYTHS OF THE MODOCS 123 / MAIDIKDAK'S DAUGHTERS / CHARACTERS; lines 6542-6640 confidence: high

Maidikdak and her two daughters live in the south; five chief brothers and their chief father live in the north.

The two daughters are sent together from their mother’s home toward the northern chief’s house because their mother wants them to marry five brothers.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 277 / MYTHS OF THE MODOCS 279 / MYTHS OF THE MODOCS 281; lines 14689-14787 confidence: low

The young woman has a baby; when Djaudjau asks about her parents, she says her brother became jealous and killed her mother, and Djaudjau wants to see his brother-in-law.

The young woman reports that her brother became jealous and killed her mother, and later she returns to the place where the mother was drowned.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 341 / CHARACTERS / MYTHS OF THE MODOCS 345; lines 17812-17912 confidence: medium

People ask who the visitor is and suggest he may be Wus; Wus plays music with bow and arrow, the long-necked girl knows he is her brother, and the people become frightened and call him Wus.

The captive sister recognizes Wus as her brother, and Wus speaks of Wus coming to kill the captors and take his sister home while beginning to aid the captives.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 87 / DJAKALIPS / MYTHS OF THE MODOCS 89; lines 4886-4949 confidence: medium

The sisters dress fish and watch Djakalips. The younger sister breaks a fish gall to make him look up; his eyes are described as balls of fire and his face as red as blood.

The two sisters, also called Djakalips's wives, are frightened by his appearance and flee together, coordinating his abandonment in the sky.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 97 / MYTHS OF THE MODOCS 99 / MYTHS OF THE MODOCS 101; lines 5401-5511 confidence: high

The next day he takes pounded seeds to the little brother, feeds and pets him, talks with him until night, wraps him in a wildcat skin blanket, and returns home with his old blanket.

The elder boy repeatedly feeds, clothes, equips, and conceals his little brother, who is later hidden with him from Tekewas.
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Myths of the Modocs CHARACTERS / MYTHS OP THE MODOCS 19 / MYTHS OF THE MODOCS 21 / MYTHS OF THE MODOCS 23; lines 1659-1764 confidence: medium

Gaukos' sister attacks the girl; the younger sister pulls her back by the hair; Dunwa rolls over the girl and breaks her legs; the sisters throw her into Old Loluk's mouth and he swallows her.

The elder and younger sisters jointly defend their father, possess bows, and are described as daily deer hunters.
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Myths of the Modocs CHARACTERS / MYTHS OP THE MODOCS 29 / MYTHS OF THE MODOCS 31 / MYTHS OF THE MODOCS 33; lines 2174-2274 confidence: high

The younger sister proposes staying to gather more seeds; Cogatkis sees the sisters at work and reports to his mother.

The younger and elder sisters act together but respond differently: the younger follows the sound and preserves the skeleton, while the elder fears it and wants to destroy it.
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Myths of the Modocs CHARACTERS / THE STAR BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 97; lines 5195-5297 confidence: medium

Tekewas talks to the sun to make darkness come; the brothers prepare Tutats, whose blue hair reaches his feet, and he cries.

Tutats does not want to go with his sister, says she will come to kill them, and the brothers flee upward with Kaltsik's help.
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Myths of the Modocs FISKE ENDOWMENT FUND / MYTHS OF THE MODOCS / INTRODUCTION / CONTENTS; lines 345-476 confidence: low

“The Bringing to Life of the Wus Brothers .... 343”

The contents include multiple titles involving brothers: Five Brothers of Latkakawas, Star Brothers, Sloa Brothers, and Wus Brothers.
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Myths of the Modocs ISIS AND YAULILIK'S DAUGHTERS / CHARACTERS / MYTHS OP THE MODOCS 29 / MYTHS OF THE MODOCS 31; lines 2068-2171 confidence: high

The younger sister looks toward Mlaiksi while digging roots and wants to go there to gather seeds. Yaulilik says she is not strong enough, and the elder sister says her feet are too tender to climb that mountain. After two days, the younger repeats her plan, and the elder says she will go too.

The younger sister decides to go to Mlaiksi to gather seeds, and the elder sister says she will go if the younger goes.
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Myths of the Modocs KAI AND HIS FATHER-IN-LAW, NATANATAS / CHARACTERS / MYTHS OF THE MODOCS 361 / MYTHS OF THE MODOCS 363; lines 18661-18764 confidence: high

Goshgoise feels lonely because Kai is away every day; Kai knows his brother is lonely and takes him along the next morning.

Goshgoise accompanies Kai and helps him pull the fish from the lake when it seizes Kai's spear.
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Myths of the Modocs KOWAM AND GAHGA / CHARACTERS / MYTHS OF THE MODOCS 285 / MYTHS OF THE MODOCS 287; lines 14983-15012 confidence: medium

Gahga cries because he wants his sister-in-law saved, but Kowam refuses to let his wife out; Gahga angrily says Kowam will be an animal, named differently, living in woods and making a great noise talking.

Gahga, identified by relationship as Kowam's brother, wants his sister-in-law saved; Kowam refuses, and Gahga angrily pronounces Kowam's future animal condition.
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Myths of the Modocs LOK AND KEKINA / CHARACTERS / MYTHS OF THE M0D0C3 351 / MYTHS OF THE MODOCS 353; lines 18191-18279 confidence: high

Little Kekina does not come home. His brother asks Loks who are digging roots whether they have seen him; they deny it, and one says they could eat him unknowingly with large roots.

After little Kekina disappears, his brother searches for him, finds bodily evidence in a Lok's teeth, kills the Loks, and participates in the revival.
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Myths of the Modocs LOK SNEWEDJAS / HOW KALASLAKKAS WON HIS WIFE / THE BAD BROTHER / MINK AND WEASEL; lines 19834-19844 confidence: high

Tskel and Tctiskai are described as great characters and recurring brothers; Sk6<iks is Tskel's wife; Tctiskai is small, mischievous, and inquisitive.

Tskel and Tctiskai are explicitly described as brothers in every myth in which they appear.
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Myths of the Modocs MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105 / MYTHS OF THE MODOCS 107; lines 5725-5825 confidence: medium

The old woman searches in wood, a canoe, roots, and fire without finding the boys; Awl says the boys are not to blame and identifies the hole under a little coal where they went down into the ground.

The two boys evade the old woman's search and are said to have gone down into the ground through a coal-covered hole before traveling east.
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Myths of the Modocs MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105 / MYTHS OF THE MODOCS 107; lines 5725-5825 confidence: high

Tohos has a red lump on her forehead; the little boy presses it down with his fire-drill, and the passage explains that afterward fowls and beasts do not carry young in their foreheads; Tohos warns that Wamanik may kill him.

The boys' actions explain why animals do not carry young in their foreheads, name Gadum and Ktsiskasalkis, and link Edelis to later catfish abundance.
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Myths of the Modocs MYTHS OF THE MODOCS 107 / MYTHS OF THE MODOCS 109 / MYTHS OF THE MODOCS 111 / MYTHS OF THE MODOCS 113; lines 6030-6134 confidence: high

Yahyahaas builds a fire for a wrestling match whose loser will be burned; while he fastens his leg to a rock, the elder brother tells the younger to flee with the bows and quivers, not look back, cross the high mountain, and wait; the elder says Yahyahaas's spirit will follow them.

The passage centers on an elder and younger brother traveling together after the elder sends the younger ahead and then rejoins him.
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Myths of the Modocs MYTHS OF THE MODOCS 109 / MYTHS OF THE MODOCS 111 / MYTHS OF THE MODOCS 113 / MYTHS OF THE MODOCS 115; lines 6137-6238 confidence: high

The one-legged man's house is under rocks with only smoke visible; the elder boy says they are going to Sim's house; the brothers cross a river at Yahyihaas' crossing-place, with the elder carrying the younger.

Two brothers travel together, with the elder brother carrying, warning, and instructing the younger brother during encounters with a dangerous spirit.
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Myths of the Modocs MYTHS OF THE MODOCS 111 / MYTHS OF THE MODOCS 113 / MYTHS OF THE MODOCS 115 / MYTHS OF THE MODOCS 117; lines 6241-6260 confidence: high

As the boy runs off, the spirit says the boy will appear when the spirit appears, have no power, and that he and his brother will become stars; their people will fight over them between summer and winter.

The passage says the boy and his brother will no longer be persons but stars, and then describes the younger and elder boys each becoming a star.
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Myths of the Modocs MYTHS OF THE MODOCS 115 / MYTHS OF THE MODOCS 117 / THE RAINMAKER / CHARACTERS; lines 6263-6318 confidence: high

The passage title and character opening lead into Gahga and his brother living together; the elder brother is blind, a great doctor, and can see everything with medicines.

The narrative opens with two brothers living together and being known collectively as the two little Gahga brothers.
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Myths of the Modocs MYTHS OF THE MODOCS 123 / MAIDIKDAK'S DAUGHTERS / CHARACTERS / MYTHS OF THE MODOCS 127; lines 6643-6713 confidence: medium

The chief wonders why his son stays with dirty old women; the young women hear his thoughts, go to the river, remove ragged clothes, swim, become beautiful girls, and laugh about being fed liver.

The two sisters act together, swim together, become ducks together, return home together, and are restored together.
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Myths of the Modocs MYTHS OF THE MODOCS 13 / MYTHS OF THE MODOCS 15 / THE FIVE BROTHERS OF LATKAKAWAS / CHARACTERS; lines 1308-1446 confidence: high

Lisgaga goes to Gaukos crying and suggests that they go to the village and stay with friends.

Lisgaga follows Gaukos, cries with him, ties his blanket for travel, watches his transformation, and waits for his return.
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Myths of the Modocs MYTHS OF THE MODOCS 13 / MYTHS OF THE MODOCS 15 / THE FIVE BROTHERS OF LATKAKAWAS / CHARACTERS; lines 1308-1446 confidence: medium

For five days Lisgaga sits on the housetop making a tula grass mat and waiting for her brother, while her sister threatens and mocks her, saying a wild beast will eat him.

Lisgaga waits on the housetop for five days and on the sixth morning hears her brother’s song near the mountains.
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Myths of the Modocs MYTHS OF THE MODOCS 15 / THE FIVE BROTHERS OF LATKAKAWAS / CHARACTERS / MYTHS OP THE MODOCS 19; lines 1449-1547 confidence: high

Lisgaga spreads her tula grass mat and it becomes bright and beautiful; the elder sister takes it for the stranger because she thinks he may marry her, but Lisgaga says she made it for her brother.

Lisgaga prepares a mat and food for Gaukos, remains his trusted listener, receives his gifts, and advises him on a safe direction when he plans to leave.
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Myths of the Modocs MYTHS OF THE MODOCS 185 / BLAIWAS AND THE HEAD / CHARACTERS / MYTHS OF THE MODOCS 187; lines 9637-9739 confidence: high

Ndukis approaches out of breath from flying high. The elder sister identifies him as Blaiwas because of his flight, while the younger sister says he is not Blaiwas; they watch him descend among the rocks.

The sisters act together, but the elder sister accepts Ndukis as Blaiwas while the younger sister repeatedly challenges the identification.
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Myths of the Modocs MYTHS OF THE MODOCS 193 / CEDAR BIRD'S DAUGHTERS MARRY BULL / SNAKE / CHARACTERS; lines 9966-10079 confidence: high

Ndukis' house is on the bank of Klamath Lake near old man Tcooks' house; Wiskak and her two daughters live on the south side of the lake.

Wiskak has two daughters, later called sisters, who travel, bring presents, dig roots, and camp together.
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Myths of the Modocs MYTHS OF THE MODOCS 225 / MYTHS OF THE MODOCS 227 / CHARACTERS / MYTHS OF THE MODOCS 229; lines 11869-11977 confidence: low

Old Djaudjau says his son takes care of the girls, wants good men for them, and must decide; Djaudjau is afraid of Wisnik, and at midday the young man comes with a large deer.

Djaudjau says his son takes care of the girls, wants good men for his sisters, and must speak before the matter can proceed.
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Myths of the Modocs MYTHS OF THE MODOCS 23 / MYTHS OF THE MODOCS 25 / ISIS AND YAULILIK'S DAUGHTERS / CHARACTERS; lines 1864-1961 confidence: medium

The Blaiwas people watch the sisters; at Isis's house the sisters put baskets outside and hear someone inside playing a flute.

The elder and younger sisters respond differently to the same evidence: the elder accepts the flute-player as Isis, while the younger disputes this and applies their mother's criteria.
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Myths of the Modocs MYTHS OF THE MODOCS 265 / MYTHS OF THE MODOCS 267 / THE SLOA BROTHERS / CHARACTERS; lines 13912-13963 confidence: medium

The sisters have not seen the youngest brother since infancy. The elder sister refuses marriage because she likes him and lies near his hole at night; the eldest brother objects and says she acts as if not kin.

The elder sister refuses to marry anyone else because of her attachment to the hidden youngest brother, and the eldest brother criticizes her as acting outside kinship norms.
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Myths of the Modocs MYTHS OF THE MODOCS 267 / THE SLOA BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 269; lines 13966-14062 confidence: medium

The eldest brother makes a place on a small ocean island for his blue-haired brother, hides him under the ground, brings roots there, and uses the little sister to watch that the elder sister does not follow.

The elder sister pursues the hidden brother while the little sister protects him, escapes with him, and later survives the elder sister's fire.
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Myths of the Modocs MYTHS OF THE MODOCS 273 / MYTHS OF THE MODOCS 275 / THE BAD BROTHER / CHARACTERS; lines 14323-14477 confidence: high

A woman has two children, a boy and a girl, and lives with them at Yani.

The opening centers on a brother and sister, and the brother's jealousy and accusations against the sister initiate the conflict.
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Myths of the Modocs MYTHS OF THE MODOCS 275 / THE BAD BROTHER / CHARACTERS / MYTHS OF THE MODOCS 277; lines 14480-14590 confidence: high

The girl says the mother is by the pond digging roots and putting them in a basket; the boy sings and repeatedly asks what their mother is doing.

The central brother-sister pair acts around the mother's death and the girl's transition; the brother is glad the mother is dead and wounds the sister before sending her away.
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Myths of the Modocs MYTHS OF THE MODOCS 281 / MYTHS OF THE MODOCS 283 / KOWAM AND GAHGA / CHARACTERS; lines 14831-14873 confidence: medium

Kowam and his little brother live on the south side of Klamath Lake; the little boy is named Gahga in the narrative.

Kowam and Gahga are brothers, and the wife sends the younger brother to tell Kowam about the men at the house.
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Myths of the Modocs MYTHS OF THE MODOCS 283 / KOWAM AND GAHGA / CHARACTERS / MYTHS OF THE MODOCS 285; lines 14876-14980 confidence: high

Kowam tells Gahga to take his bow and arrow and shoot him in the heart; Gahga refuses because Kowam is his brother and fears killing him.

Kowam and Gahga are brothers; the younger brother assists Kowam in preparation for confronting the occupants of the house.
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Myths of the Modocs MYTHS OF THE MODOCS 285 / MYTHS OF THE MODOCS 287 / MINK AND WEASEL / CHARACTERS; lines 15015-15143 confidence: high

Two brothers, Tskel and Tctiskai/Tcuskai, live together not far from Klamath Lake; Tskel’s wife is Skofiks, and Tctiskai/Tcuskai is described as a little fellow.

The narrative opens by identifying Tskel and Tctiskai/Tcuskai as two brothers who live together and act together in the hunting sequence.
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Myths of the Modocs MYTHS OF THE MODOCS 287 / MINK AND WEASEL / CHARACTERS / MYTHS OF THE MODOCS 289; lines 15146-15245 confidence: high

Tcuskai gives Gopher pieces of meat; Gopher takes them to the rocks and returns until all the deer meat is gone.

The passage centers on two brothers whose conflict follows Tcuskai giving away Tskel's food and clothing and Tskel withholding water in response.
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Myths of the Modocs MYTHS OF THE MODOCS 291 / MYTHS OF THE MODOCS 293 / MYTHS OF THE MODOCS 295 / MYTHS OF THE MODOCS 297; lines 15556-15652 confidence: medium

The woman sits in bushes near Tskel's house and tells crows to fly over her; Tcuskai sees the crows and says Tskel should see what they are eating.

Tskel warns Tcuskai not to go near the bushes; Tcuskai secretly goes, encounters the woman, and then urges Tskel to take her.
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Myths of the Modocs MYTHS OF THE MODOCS 293 / MYTHS OF THE MODOCS 295 / MYTHS OF THE MODOCS 297 / MYTHS OF THE MODOCS 299; lines 15655-15753 confidence: medium

Tcuskai sees a great elk; Tskel warns him to shoot from behind; Tcuskai's arrows hit the elk's horns, the elk catches him on the horns, runs to the mountains, changes into Kahkaas, and flies with him to the tree on the island in the ocean.

Tcuskai calls Tskel brother and is carried away by Kahkaas; Tskel grieves, travels everywhere, and asks others whether they have seen his brother.
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Myths of the Modocs MYTHS OF THE MODOCS 295 / MYTHS OF THE MODOCS 297 / MYTHS OF THE MODOCS 299 / MYTHS OF THE MODOCS 301; lines 15756-15853 confidence: high

Tskel says he is lonesome, has lost his little brother, Kahkaas carried him off, and the threads can be made whole again with water; he wants Subbas asked about the brother.

Tskel repeatedly seeks information about his lost little brother, says Kahkaas carried him off, sends Kaltsik to a sky figure, and then goes toward the captor's mountain.
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Myths of the Modocs MYTHS OF THE MODOCS 297 / MYTHS OF THE MODOCS 299 / MYTHS OF THE MODOCS 301 / MYTHS OF THE MODOCS 303; lines 15856-15952 confidence: high

Tskel carries wood as the old man had done, crosses by canoe, passes Keis and Lok by claiming to be their master, enters through the smoke hole, cuts Tcuskai from above the fire, tears old woman Kahkaas to pieces, and her pieces become hills and mountains; he takes Tcuskai home and cures him.

Tcuskai is hanging over a fire while being smoked, and Tskel cuts him down, carries him away, and cures him; Tcuskai is later identified as Tskel's brother.
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Myths of the Modocs MYTHS OF THE MODOCS 301 / MYTHS OF THE MODOCS 303 / MYTHS OF THE MODOCS 305 / MYTHS OF THE MODOCS 307; lines 16051-16147 confidence: medium

Tcuskai goes to see his brother Tskel, who has a larger boy; the two boys are like brothers, and Tskel asks for reeds with tear-drops for arrows.

Tcuskai seeks his brother Tskel, and their two boys are described as like brothers.
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Myths of the Modocs MYTHS OF THE MODOCS 326 / MYTHS OF THE MODOCS 327 / MYTHS OF THE MODOCS 329 / MYTHS OF THE MODOCS 331; lines 17163-17272 confidence: high

The brothers climb a high mountain, find a lake near the top, and meet an old man who comes out of the water with his mouth full of fish and says he lives in water and would die if far from it.

Two brothers travel together looking for a woman and later decide to go north where a wife may be found.
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Myths of the Modocs MYTHS OF THE MODOCS 329 / MYTHS OF THE MODOCS 331 / ILYUYU AND KULTA'S SISTERS / CHARACTERS; lines 17275-17362 confidence: high

Kulta's wife visits her parents with goods Kulta paid for her; her brother wants to go home with her, and she warns of snake and frog heads, danger if he will not eat, and bad women; she instructs him to use balls made from tula straws on the dish.

The sister warns her brother, gives protective advice, equips him with gifts and weapons, follows him, and mourns the danger he faces.
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Myths of the Modocs MYTHS OF THE MODOCS 331 / ILYUYU AND KULTA'S SISTERS / CHARACTERS / MYTHS OF THE MODOCS 335; lines 17365-17463 confidence: medium

The young man pulls off arms and legs, becomes only body and head, and then only a head; Ilyuyu tries to drag an arm, and the sister puts an arm in her basket.

The sister follows the transformed brother, witnesses his cannibal action, and warns the people that he will attack the village.
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Myths of the Modocs MYTHS OF THE MODOCS 335 / MYTHS OF THE MODOCS 337 / NANIHLAS' / CHARACTERS; lines 17540-17642 confidence: high

Two Nanihlas brothers and their sister live together; the brothers are small, cannot kill deer directly, and dig a deep hole as a deer trap.

The passage centers on two brothers who hunt together, cling to the same deer, quarrel, reconcile, frighten women together, and travel together.
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Myths of the Modocs MYTHS OF THE MODOCS 347 / MYTHS OF THE MODOCS 349 / LOK AND KEKINA / CHARACTERS; lines 18046-18086 confidence: high

Five Lok brothers and their sister live in a house on a mountain near Klamath Lake; old woman Wus lives not far away with her two nephews, the Kekina brothers.

The two Kekina brothers are orphaned after the Lok brothers killed their parents, and the elder brother fears that answering Lok may cause the Lok brothers to come and kill them.
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Myths of the Modocs MYTHS OF THE MODOCS 357 / KAI AND HIS FATHER-IN-LAW, NATANATAS / CHARACTERS / MYTHS OF THE MODOCS 361; lines 18557-18658 confidence: medium

Natanatas tells his son to become a deer and put his heart in his foot. G6shgoise's heart calls a word meaning foot to help Kai, and Kai shoots the deer's foot, killing it.

G6shgoise's heart is described as being with his brother and calls out to help Kai know to shoot the deer's foot.
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Myths of the Modocs MYTHS OF THE MODOCS 41 / MYTHS OF THE MODOCS 43 / MYTHS OF THE MODOCS '45 / WANAGA BECOMES WUS - KUMUSH; lines 2775-2817 confidence: high

The passage opens with Kumush and Wanaga as brothers east of Tula Lake; Wanaga leaves northwest to hunt, kills five woodchucks, and cooks their intestines and bodies.

The passage centers on the actions of two brothers, Kumush and Wanaga.
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Myths of the Modocs MYTHS OF THE MODOCS 43 / MYTHS OF THE MODOCS '45 / WANAGA BECOMES WUS - KUMUSH / MYTHS OF THE MODOCS 47; lines 2820-2915 confidence: high

After Wanaga is out of sight, Kumush's hairs return to his head and body; he eats the woodchucks and says his brother should not eat nice things alone.

Kumush calls Wanaga his brother and repeatedly stages threats or warnings so that Wanaga will flee and leave cooked animals for Kumush to eat.
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Myths of the Modocs MYTHS OF THE MODOCS 57 / MYTHS OF THE MODOCS 59 / HOW SICKNESS CAME INTO THE WORLD / CHARACTERS; lines 3565-3611 confidence: high

Keis and his brother Snoiitiss live on the southwest side of Little Shasta, while the three Gletcowas brothers live on the northwest side.

Keis and Snoiitiss are brothers, with Keis identified as elder and Snoiitiss as the younger brother who advises him.
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Myths of the Modocs MYTHS OF THE MODOCS 97 / MYTHS OF THE MODOCS 99 / MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103; lines 5514-5615 confidence: high

The old woman scolds and drives the woman away, then takes the boys out of a hole and warns them not to run around or a bad woman will catch them.

Two brothers are hidden by their grandmother, and the speaking duck says their aunt killed their parents and intends to kill the nephews.
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Myths of the Modocs MYTHS OF THE MODOCS 99 / MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105; lines 5618-5722 confidence: medium

The brothers go for ducks; Tekewas or the aunt repeatedly floats up to their canoe, puts her breast against its side, nearly tips it over, and makes the younger brother scream while the elder brother drives her away.

The elder brother protects the younger brother during repeated attacks and kills Tekewas when she again tries to overturn the canoe.
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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: high

The conquered says, "You will no longer be a person. You and your brother will be stars"; the brothers become what he made them, and the uttered word cannot be resisted.

The conquered opponent says the victor and his brother will be stars, and they become what he made them.
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Myths of the Modocs THE FIVE BROTHERS OF LATKAKAWAS / CHARACTERS / MYTHS OP THE MODOCS 19 / MYTHS OF THE MODOCS 21; lines 1550-1656 confidence: high

The sister ties three strands of her hair to her brother's hair; Gaukos tells Lisgaga he must go east quickly because their sister will turn into a man-eater and follow him.

The central action in the passage is a brother fleeing his sister, who becomes a man-eater and tracks him from house to house.
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Myths of the Modocs THE SLOA BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 269 / MYTHS OF THE MODOCS 271; lines 14065-14107 confidence: medium

A young woman goes to the island and sleeps because the little sister made her sleep; the little sister changes a tula-grass spear into a canoe, crosses to the island, removes the string of hearts from her sister's neck, beheads her, and returns to land.

The central conflict is between the little sister and her sister, and the restoration later includes the five brothers, father, and mother.
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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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Myths of the Modocs WAR BETWEEN BEASTS AND BIRDS / LOK SNEWEDJAS / HOW KALASLAKKAS WON HIS WIFE / THE BAD BROTHER; lines 19816-19832 confidence: medium

In “The Bad Brother,” Rain is called the hero; he drowns his mother and sends his sister to K6we, who is described as having control over all springs in the world.

The section is titled “The Bad Brother”; Rain drowns his mother, sends his sister to K6we, and Djdudjau later removes bad thoughts from his brother-in-law.
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Myths of the Modocs WEST WIND'S WIVES / CHARACTERS / THE STAR BROTHERS / CHARACTERS; lines 5090-5192 confidence: high

On the south side of Lake Klamath live five brothers; the eldest is married to Skola, Tekewas is their sister and married to Kulta, the brothers are described as bad men, and the youngest brother is Tutats.

Tekewas is Tutats’s sister, remembers nursing him, searches for him, questions their mother, and insists that Tutats accompany her.
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Traditions of the Thompson River Indians of British Columbia COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER. / THE BLACK BEAR AND THE CHIPMUNK.; lines 4380-4495 confidence: high

Marten and Fisher are brothers living in an underground lodge; Marten has a young wife and a boy of three or four years.

Marten and Fisher are brothers; Marten says Spring Salmon has bewitched and taken his wife, and the brothers go to get her.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7798-7897 confidence: low

People at Lytton possess a glittering ball; Coyote and Antelope send their sons to steal it, Coyote's son takes it in stone form, Coyote's children are killed, and Antelope's children reach home.

Coyote's and Antelope's children participate in a relay-like theft of the ball, passing it between brothers or stationed children.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7899-8000 confidence: high

Two sisters travel to visit their grandmother; Coyote compels them into his house by cold weather, gives magical food, repeats the house episode four times, and the younger sister finally marries him while the elder continues on.

The passage centers on two sisters traveling together; one finally marries Coyote and the other secretly marries Lynx.
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Traditions of the Thompson River Indians of British Columbia MXXIV. THE LAD WHO CAUGHT THE WIND. / XXXV. THE RAVEN. / XXXVI. THE MOON. / XXXVII. THE MAN WHO STOLE THE HORSE.; lines 8631-8659 confidence: medium

Moon invites the stars; only the Pleiades come and crowd his house; his sister returns from fetching water, jumps on his face, and remains there darkening his brightness.

Moon's sister jumps on his face and remains there, darkening his brightness.
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Traditions of the Thompson River Indians of British Columbia NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER. / HIS MYTH THE MOON, / HIS MYTH THE MOON AND HIS YOUNGER SISTER.; lines 7705-7795 confidence: high

“Younger sister it is said the hare.”

The central figures are the Moon as elder brother and his younger sister, whose action changes the Moon’s visible appearance.
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Traditions of the Thompson River Indians of British Columbia OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3) / XXXVIII. THE BROTHERS.; lines 6005-6063 confidence: high

Two brothers travel from boyhood to adulthood and enter the house of Nowa haxa’, a cannibal who lives on a hill across a large river; his house-light is visible over the world, and his wife warns that he will eat them.

The narrative begins with two brothers traveling together and jointly escaping from the cannibal through substitution and theft of the staff.
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Traditions of the Thompson River Indians of British Columbia PREFACE. / F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER .; lines 224-334 confidence: medium

“THE SKUNK AND HIS YOUNGER BROTHERS” ... “The Skunk and his Younger Brothers (Second Version)”

Multiple titles name sibling relations: Skunk and younger brothers, Ants and two brothers, Moon and younger sister, and Brothers.
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Traditions of the Thompson River Indians of British Columbia SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER. / HIS MYTH THE MOON,; lines 7671-7702 confidence: medium

The English gloss says the Moon was an Indian formerly transformed; he had been very bright-faced like the sun, but is now dark-faced because his younger sister is sitting on his face.

The Moon’s younger sister is present with him and is connected to the explanation of his dark face.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6685-6813 confidence: low

The name of the brothers or group is uncertain; variants say the group was two brothers, four brothers, or companions rather than brothers.

The notes identify the tale group as brothers in some versions, including a two-brother variant, but also report four-brother and companion variants.
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Traditions of the Thompson River Indians of British Columbia THE BLACK BEAR AND THE CHIPMUNK. / THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII. / OSES CSSD FRR ER RCW AS; lines 4883-4950 confidence: high

The eldest brother flees with his little sister to lonely high mountains; the Grizzly Bear cannot find them; the Hunter marries Silélaxi’x‘tem, she bears a child, and the Grizzly Bear later hears her singing to the baby.

The eldest brother flees with his little sister to the high mountains, marries her, and has a child with her.
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Traditions of the Thompson River Indians of British Columbia THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 5036-5146 confidence: medium

Tciski'kik is a great deer hunter who orders his sister never to eat venison while he is hunting. She disobeys; he believes his luck will leave him, strikes her several times, and shoots an arrow at her.

Tciski'kik forbids his sister to eat venison during his hunt; after she disobeys, he attacks her and she leaves him.
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Traditions of the Thompson River Indians of British Columbia THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 5036-5146 confidence: high

The sister runs away, says she will no longer live with or talk to her brother, transforms herself into a bird called kaqwa, and disappears from sight.

The sister transforms herself into a bird called kaqwa and disappears, and the tciski'kik cry is explained as a lament for the younger sister.
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Traditions of the Thompson River Indians of British Columbia THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 5149-5249 confidence: high

Two brothers live in an underground lodge; one disappears, and the remaining brother searches and grieves.

The passage centers on two brothers: one is stolen to an underground Ant abode, and the other searches for him.
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Traditions of the Thompson River Indians of British Columbia THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 5149-5249 confidence: medium

The missing brother has been stolen by Ants to an abode under the ground, plays ball with them, and identifies a tear on his hand as his searching brother’s tear from the upper world.

The stolen brother identifies a tear falling on his hand as his brother’s tear from the upper world and as proof of his brother’s search and sorrow.
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Traditions of the Thompson River Indians of British Columbia VI. THE ORIGIN OF THE DEER. / THE BLACK BEAR AND THE CHIPMUNK. / THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII.; lines 4680-4748 confidence: medium

The young Grizzly Bears follow the plan, but the eldest Black Bear child warns his brothers; the Black Bears eat little, the Grizzlies overeat, and at the lake the Black Bears drown Grizzly opponents in the first two contests described.

The eldest Black Bear child becomes suspicious, warns his brothers, and the Black Bear children avoid overeating before the lake contest.
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Traditions of the Thompson River Indians of British Columbia XIX. THE HARE AND THE GRIZZLY BEARS. / XX. THE BATTLE OF THE BIRDS. / XXI. THE OTTER. / XXIII. THE GRIZZLY BEARS AND THE HUNTERS.; lines 8395-8430 confidence: medium

The brothers go out to fetch water, are embraced by the Grizzly Bears, and marry them; the oldest Grizzly Bear kills and eats three younger couples; her husband and his sister run away, and the Hunter marries his sister.

After the killings, a husband and his sister run away, and the Hunter marries his sister.
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Traditions of the Thompson River Indians of British Columbia XV. CHIPMUNK AND GRIZZLY BEAR. / XVI. THE DOG AND THE GIRL. / XVII. THE OWL. / XVIII. MARTEN AND FISHER.; lines 8257-8282 confidence: high

Marten and Fisher are brothers; Marten’s wife goes to the river with her boy, asks Spring Salmon to marry her, is taken into the river, and Fisher discovers what happened.

Marten and Fisher are brothers who leave the boy with provisions and go to find the lost woman.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5508-5627 confidence: medium

At an entrance or door, a man bars the way, asks why mortals have come to the land of souls, says their mother is there but they cannot enter alive or take her away, removes one brother's body or mortal part, lets him enter, and the other brother returns.

Two brothers arrive together, but one enters after his mortal part is removed while the other comes back.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5508-5627 confidence: medium

Skunk and Badger are brothers, elder and younger, living near Nsi'sket; they are strong in mystery, medicine-men, beautiful, successful gamblers, and owners of a roan horse.

Skunk and Badger are brothers described as strong in mystery and successful in gambling, and they defeat Okanagon opponents in lehal and horse racing.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5833-5945 confidence: high

Raven removes the knife while his brother sleeps, beheads him, buries him shallowly, rides the black horse into a village, wins races, gains wealth, and receives the chief's daughter as wife.

Raven beheads and buries his younger brother, but the younger brother later comes to life again and appears before him.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5833-5945 confidence: high

Moon was formerly an Indian; his younger sister sits on his face and darkens it; his halo is his house when rain or snow threatens; clouds are the smoke of his pipe; he is seen with pipe and basket hat.

Moon's younger sister sits on his face and darkens his brightness; she is still seen there holding water-buckets.
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Traditions of the Thompson River Indians of British Columbia XXIII. THE GRIZZLY BEARS AND THE HUNTERS. / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / XXVI. THE WAR OF THE FISHES WITH THE OKANAGON. / XXVII. TCISKI'KIK.; lines 8461-8475 confidence: high

In “Tcíski'kik,” a hunter’s sister eats venison while he is hunting; he strikes her; she becomes a golden plover, and he becomes a bird whose cry is interpreted as calling to his younger sister.

The hunter’s sister becomes a golden plover, and the hunter becomes a bird whose cry refers to his younger sister.
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Traditions of the Thompson River Indians of British Columbia XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / XXVI. THE WAR OF THE FISHES WITH THE OKANAGON. / XXVII. TCISKI'KIK. / XXVIII. THE ANTS AND THE TWO BROTHERS.; lines 8478-8503 confidence: high

The abstract introduces “The Ants and the Two Brothers” and states that one of two brothers is carried away by the Ants and left in the underground world.

The tale centers on two brothers: one is taken to the underground world, and the other reaches that world and finds him.
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Traditions of the Thompson River Indians of British Columbia XXIX. AQ. / XXXII. THE YOUNG MEN WHO LOST THEIR MOTHER. / XXXIII. THE SKUNK AND THE BADGER. / MXXIV. THE LAD WHO CAUGHT THE WIND.; lines 8589-8604 confidence: medium

The young man meets his two brothers, who had accompanied him part of the way; they take the woman and throw him into a chasm.

The young man's two brothers take the woman and throw him into a chasm.
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Traditions of the Thompson River Indians of British Columbia XXVII. TCISKI'KIK. / XXVIII. THE ANTS AND THE TWO BROTHERS. / XXIX. AQ. / XXXII. THE YOUNG MEN WHO LOST THEIR MOTHER.; lines 8557-8573 confidence: medium

Two hunters living with their mother return home and find that she has disappeared.

Two hunters jointly live with and search for their mother.
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Traditions of the Thompson River Indians of British Columbia XXXII. THE YOUNG MEN WHO LOST THEIR MOTHER. / XXXIII. THE SKUNK AND THE BADGER. / MXXIV. THE LAD WHO CAUGHT THE WIND. / XXXV. THE RAVEN.; lines 8607-8628 confidence: high

Raven and his brother travel toward the hidden wife; the brother crosses a turning log over a chasm, marries Raven's wife, and receives a knife and painted birch-bark that can become a horse.

Raven and his brother travel together; the brother marries Raven's wife and receives the horse-making birch-bark; Raven then kills and buries him and takes the horse.
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Traditions of the Thompson River Indians of British Columbia XXXV. THE RAVEN. / XXXVI. THE MOON. / XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS.; lines 8662-8675 confidence: high

Two brothers reach a Cannibal's house, find only his wife at home, and are protected by her when the Cannibal returns.

The plot follows two brothers, then distinguishes the elder as wasteful and the younger as saving money and carrying out the later thefts.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7243-7355 confidence: medium

Lake and cliff called Tcexpa’tkwetn near Marble Canyon; variant says Skunk's secretion on his brothers floated over the lake and changed its water color.

The notes repeatedly identify Skunk's brothers as participants or affected figures in the associated story.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7467-7587 confidence: medium

Some accounts say the sister hunted with him, ran to eat each deer he shot, ignored his warning, and angered him; some say she did not transform herself but was later changed into kaqwa', tentatively identified as the American golden plover.

The sister repeatedly eats deer during hunts despite warning and is said either to transform herself or later be changed into the kaqwa' bird.
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Wishram Texts APPENDIX. SUPPLEMENTARY UPPER CHINOOKAN / TEXTS. / APPENDIX. SUPPLEMENTARY UPPER CHINOOKAN / TEXTS.; lines 5423-5464 confidence: high

"Coyote and his younger brother Eagle were living together."

The narrative centers on Coyote and his younger brother Eagle living together, contrasting Eagle's deer hunting with Coyote's mice, followed by Coyote's anger and killing of Eagle.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 8027-8151 confidence: high

The boys go up in the air and come to Moon's house, near Sun's house; they see two shining balls of fire. Old Moon and his lame daughter live there, and she brings them fruit, including huckleberries.

The two brothers travel into the sky, kill old Sun and Moon, and take the celestial positions of Sun and Moon.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6654-6769 confidence: high

The next tale begins: two Ikinickwai children, a boy and his sister, go to gather flint; they have paddles, the girl warns of the At!at!a'lia, it appears, and the children run while the boy holds a flint.

A boy and his sister are caught by the At!at!a'lia, who is described as especially fond of eating children.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 7148-7206 confidence: medium

The boys make a crowd playing ball appear; the woman sees her elder boy and younger boy at opposite ends, joins the game, and later sees the apparent people were leaves carried by wind.

The elder and younger boys flee together from their mother and receive help from Coyote.
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Wishram Texts VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS. / II. CUSTOMS.; lines 4562-4601 confidence: medium

"Sometimes two (rainbows) are seen at once. Truly that (signifies) twins."

Two rainbows seen at once are said to signify twins.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1770-1905 confidence: medium

Coyote hears of people gathered for a shinny-ball. Coyote's five children and Antelope's two sons go there; Coyote's children are named, Head-Fat is called a good runner, and Antelope's sons are called clumsy.

Antelope's two sons, described as clumsy, ultimately run away with the valuable shinny-ball, avoid pursuit, and reach two mountain summits.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 2923-3047 confidence: high

Weasel wears the skin of Gayaba'xEm over his head; Eagle hears him, uses supernatural power so he falls, removes the skin, says Weasel is not fit for it, and carries the skin.

Weasel, the younger brother, decides to kill Eagle after the skin is taken back and shoots at him, but Eagle remains unharmed.
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greek

Aeschylus' Prometheus Bound and the Seven Against Thebes PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED.; lines 1380-1480 confidence: medium

The synopsis describes the siege of Thebes, seven Theban and Argive champions, the deaths of Polynices and Eteocles, mourning by Antigone and Ismene, and public refusal of burial to Polynices with Antigone's protest.

The synopsis names the deaths of the brothers Polynices and Eteocles, mourning by sisters Antigone and Ismene, and public refusal of burial to Polynices against Antigone's protest.
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Aeschylus' Prometheus Bound and the Seven Against Thebes PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED.; lines 1949-2050 confidence: high

Eteocles says he will face Polynices in person: "Leader against leader, brother against brother, foeman with foeman," and orders his greaves, spear, and armor.

The passage explicitly frames the intended combat as brother against brother and asks whether Eteocles will shed his own brother's blood.
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Aeschylus' Prometheus Bound and the Seven Against Thebes PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED.; lines 2052-2137 confidence: high

The messenger says the men have fallen by mutual slaughter; the race of Oedipus lies in the dust, destroyed by brotherly hands, while the chorus says the demon was impartial to both.

The sons of Oedipus are repeatedly described as brothers or brother-princes who fall by mutual slaughter and brotherly hands.
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Aeschylus' Prometheus Bound and the Seven Against Thebes PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED.; lines 2139-2267 confidence: high

The semi-choruses call the youths frantic, say they seized the paternal dwelling with the spear, settled bitter monarchy with steel, and were smitten through sides from a common womb as OEdipus' curses reached consummation.

The passage repeatedly states that brothers from a common womb killed and were killed by one another with spear or steel.
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Aeschylus' Prometheus Bound and the Seven Against Thebes PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED.; lines 2269-2416 confidence: high

Antigone and Ismene lament reciprocal death and kinship among the brothers; the Chorus invokes Destiny, Oedipus' shade, and the dark Erinnys.

The passage foregrounds sisters mourning brothers, paired dead brothers, and Antigone’s appeal to the shared womb as the reason to bury Polynices.
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Aeschylus' Prometheus Bound and the Seven Against Thebes PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED.; lines 2269-2416 confidence: high

Antigone and Ismene lament reciprocal death and kinship among the brothers; the Chorus invokes Destiny, Oedipus' shade, and the dark Erinnys.

The sisters’ lament presents the dead men as reciprocally falling and slaying in battle, with the family suffering described as double.
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Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 3273-3424 confidence: medium

Footnote [143] discusses difficult Greek readings involving a brother, a same-sown or related figure, and Oedipus' death or fate; the note emphasizes uncertainty about the passage.

The notes discuss a brother, Oedipus' fate, and Polyneices' name as associated with division, reproach, and quarrels.
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Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 3426-3573 confidence: medium

Footnote 172 says contention for estate caused both ill fate and the strife that ensued.

The passage explicitly connects contention for estate with ill fate and strife, and it pairs Polynices and Eteocles through separate acts of mourning by Antigone and Ismene.
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Aeschylus' Prometheus Bound and the Seven Against Thebes THEODORE ALOIS BUCKLEY, B.A. / WITH AN INTRODUCTION BY / EDWARD BROOKS, JR. / INTRODUCTION.; lines 188-262 confidence: high

Polynices, brother of Eteocles, stands at the seventh gate with a shield device of a woman leading a mailed warrior; Eteocles goes to face him, brother against brother.

Polynices is identified as Eteocles' brother; Eteocles faces him at the seventh gate, and both are later reported slain by each other's hand.
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Aeschylus' Prometheus Bound and the Seven Against Thebes THEODORE ALOIS BUCKLEY, B.A. / WITH AN INTRODUCTION BY / EDWARD BROOKS, JR. / INTRODUCTION.; lines 188-262 confidence: medium

Antigone and Ismene lament their brothers; a herald announces the senate's decree that Eteocles receive funeral rites while Polynices be left unburied as prey to dogs.

The decree grants Eteocles funeral rites and denies burial to Polynices; Antigone, their sister, declares her intention to bury her brother despite the senate's will.
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Aesop's Fables; a new translation THE MULE / THE HOUND AND THE FOX / THE FATHER AND HIS DAUGHTERS / THE THIEF AND THE INNKEEPER; lines 582-624 confidence: medium

BROTHER AND SISTER

The heading "BROTHER AND SISTER" directly names a sibling pair.
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Aesop's Fables; a new translation THE MULE / THE HOUND AND THE FOX / THE FATHER AND HIS DAUGHTERS / THE THIEF AND THE INNKEEPER; lines 582-624 confidence: low

BROTHER AND SISTER

The passage includes the heading “BROTHER AND SISTER,” which directly names a sibling pair.
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Aesop's Fables; a new translation THE WOLF AND THE GOAT / THE SICK STAG / THE ASS AND THE MULE / BROTHER AND SISTER; lines 3692-3707 confidence: high

The fable introduces a man with two children, a boy and a girl; the boy is good-looking, while the girl is plain.

The passage centers on a brother and sister whose contrasting reactions to the mirror lead to a father's moral instruction.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1010-1106 confidence: medium

The Cercopes are described as a pair of malignant dwarfs or Monkey-Men who go about mischief-making; their punishment by Heracles appears on an early Selinus metope.

The Cercopes are a pair of malignant dwarfs or Monkey-Men who make mischief and are punished by Heracles.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 366-450 confidence: medium

Hesiod and Perses are described as the settler’s sons; after their father’s death they divided the farm, and Perses is represented as bribing corrupt lords to obtain and keep the larger share.

Hesiod and Perses are brothers who divide a farm, with Perses represented as obtaining the larger share by bribery.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 366-450 confidence: high

Hesiod and Perses are named as sons who divided the farm after their father's death; Perses is represented as an idler and spendthrift who obtained the larger share by bribing corrupt lords.

Hesiod and Perses divide the farm, and Perses is said to take the larger share through bribery, producing a brotherly quarrel discussed by the passage.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 714-814 confidence: high

The Theban Cycle is described as including the Story of Oedipus, the Thebais, and the Epigoni; the Oedipodea is mostly unknown, and the Thebais begins with the fatal quarrel between Eteocles and Polyneices caused by their father’s curse.

The Thebais is said to begin with the fatal quarrel between Eteocles and Polyneices in a curse called down on them by their father.
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Hesiod, the Homeric Hymns, and Homerica FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS / THE STORY OF OEDIPUS / THE THEBAID; lines 7639-7678 confidence: high

Oedipus calls down bitter curses before both sons, praying that they never divide their father's goods in loving brotherhood but that war and fighting be their portion; the avenging Fury hears him.

Oedipus curses both sons so that they will not divide their father's goods in loving brotherhood but will have war and fighting, and another fragment has him pray that each die by his brother's hand.
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Hesiod, the Homeric Hymns, and Homerica FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS / THE STORY OF OEDIPUS / THE THEBAID; lines 7639-7678 confidence: high

Polyneices places a silver table formerly belonging to Cadmus beside Oedipus and fills a golden cup; Oedipus recognizes the treasures, is distressed, curses both sons, and the Fury hears his prayer that they have war instead of loving division of paternal goods.

Oedipus curses both sons so that they will not divide paternal goods in loving brotherhood, and he prays that each will die by his brother's hand.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9372-9514 confidence: medium

Zetes and Calais, sons of Boreas and Argonauts, delivered Phineus from the Harpies; the Strophades are explained as named because Iris turned them back from pursuing the Harpies there.

Zetes and Calais, both sons of Boreas, deliver Phineus from the Harpies and pursue them.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 confidence: high

The home of Night stands there; the son of Iapetus upholds heaven; Night and Day meet at the bronze threshold and alternate, so the house never holds both at once.

Sleep and Death are children of dark Night, and Sleep is explicitly called brother of Death; their contrasting qualities are described.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 confidence: high

Night and Day greet one another at a bronze threshold; the house never contains both, and Day bears light while Night holds Sleep, brother of Death.

Sleep and Death are described as children of Night, and Sleep is explicitly called brother of Death.
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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 TAKING OF OECHALIA / THE PHOCAIS / THE MARGITES / THE CERCOPES; lines 8328-8340 confidence: high

The Cercopes are introduced as two brothers on earth who practiced every kind of knavery; they are associated with cunning deeds and named Passalus and Acmon.

The passage presents the Cercopes as two brothers whose defining actions are knavery, cunning, lies, cheating, and deception of men and Zeus.
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Hesiod, the Homeric Hymns, and Homerica THE TAKING OF OECHALIA / THE PHOCAIS / THE MARGITES / THE CERCOPES; lines 8328-8340 confidence: high

Suidas fragment: the Cercopes are two brothers on earth, practitioners of knavery; named Passalus and Acmon; their mother, a daughter of Memnon, warns them to avoid Black-bottom, identified as Heracles; they are sons of Theia and Ocean and are said to have been turned to stone for trying to deceive Zeus.

The Cercopes are explicitly identified as two brothers, with one named Passalus and the other Acmon.
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Hesiod, the Homeric Hymns, and Homerica VI. TO APHRODITE / VII. TO DIONYSUS / VIII. TO ARES / IX. TO ARTEMIS; lines 7071-7082 confidence: high

“Muse, sing of Artemis, sister of the Far-shooter, the virgin who delights in arrows, who was fostered with Apollo.”

Artemis is explicitly identified as sister of the Far-shooter and as fostered with Apollo, while Apollo waits for her at Claros.
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Hesiod, the Homeric Hymns, and Homerica VI. TO APHRODITE / VII. TO DIONYSUS / VIII. TO ARES / IX. TO ARTEMIS; lines 7071-7082 confidence: high

“Muse, sing of Artemis, sister of the Far-shooter, the virgin who delights in arrows, who was fostered with Apollo.”

Artemis is explicitly called sister of the Far-shooter and is said to have been fostered with Apollo.
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Hesiod, the Homeric Hymns, and Homerica XI. TO ATHENA / XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS; lines 7106-7130 confidence: medium

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

Hera and Zeus are explicitly identified as sister and brother through the phrase that Hera is Zeus's sister and wife.
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Hesiod, the Homeric Hymns, and Homerica XI. TO ATHENA / XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS; lines 7106-7130 confidence: medium

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

Hera is explicitly called both sister and wife of Zeus.
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Hesiod, the Homeric Hymns, and Homerica 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 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

"Hail, children of Tyndareus, riders upon swift horses!"

Castor and Polydeuces are hailed together as children of Tyndareus and riders upon swift horses.
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Hesiod, the Homeric Hymns, and Homerica XXIV. TO HESTIA / XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS / XXVII. TO ARTEMIS; lines 7308-7327 confidence: high

“I sing of Artemis, whose shafts are of gold, who cheers on the hounds, the pure maiden, shooter of stags, who delights in archery, own sister to Apollo with the golden sword.”

Artemis is explicitly identified as Apollo's sister, and the hymn later praises the two as children born to Leto and addressed as children of Zeus and Leto.
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Hesiod, the Homeric Hymns, and Homerica XXIV. TO HESTIA / XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS / XXVII. TO ARTEMIS; lines 7308-7327 confidence: high

"own sister to Apollo with the golden sword"

Artemis is explicitly identified as Apollo's sister, and the closing praise hails the children of Zeus and Leto together.
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Hesiod, the Homeric Hymns, and Homerica XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS; lines 7390-7410 confidence: medium

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

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

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

Hyperion is said to have wedded Euryphaessa, his own sister, and their children are Eos, Selene, and Helios.
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Hesiod, the Homeric Hymns, and Homerica 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.

Castor and Polydeuces are named together as children of Leda and Sons of Zeus.
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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 8025-8115 confidence: medium

Infant Callicantzari are said to attack and kill brothers and sisters and are called “brother-eaters”; Polites interprets κάηδες as plural of Cain meaning “brother-slayers,” but Lawson notes objections from the Carpathos form καϊμπίλιδες and harmless Syme usage.

Infant Callicantzari are said to attack and kill their brothers and sisters and are called “brother-eaters”; Polites connects another name with “brother-slayers.”
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3626-3701 confidence: medium

Near Phigalia, the author obtained only an outline of a story: a wicked magician brother and virtuous beautiful sister; the brother desires her, and she flees to a cave, but he finds her.

In the Phigalia story, a brother and sister both change into several shapes during the brother’s pursuit and assault.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 17913-18002 confidence: medium

The passage says the father's curse extends beyond death: Tartarus may refuse Polynices, while burial offices are described as a passport to the lower world, allowing him, though cursed and involved in fraternal killing, to enter rest.

Polynices is described as slain by his brother and as both slayer and slain of his own brother, while burdened by his father's curse.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer / A FEW SYNONYMS / THE MANUSCRIPTS OF PAUSANIAS / EDITIONS AND TRANSLATIONS; lines 1304-1427 confidence: high

Ptolemy marries Arsinoé, his full sister, violating Macedonian custom but following that of his Egyptian subjects; he kills brothers Argaeus and another son of Eurydice and brings Alexander's corpse down from Memphis.

Ptolemy marries Arsinoé, his full sister, and the narrator explicitly contrasts Macedonian and Egyptian custom regarding the act.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer / A FEW SYNONYMS / THE MANUSCRIPTS OF PAUSANIAS / EDITIONS AND TRANSLATIONS; lines 992-1072 confidence: medium

The Gauls inhabit remote Europe near a great sea with tides and unusual creatures; the Eridanus flows through their country, and the daughters of Helius lament Phaethon on its bank.

The daughters of Helius are said to lament on the bank of the Eridanus for the fate of their brother Phaethon.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. E / VOL. 1. F / VOL. I. G / VOL. I. H; lines 2453-2571 confidence: medium

At the top of the theatre is a cave in the rocks under the Acropolis with a tripod over it, showing Apollo and Artemis slaying the children of Niobe.

Apollo and Artemis are represented together slaying the children of Niobe.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1285-1381 confidence: high

The dialogue heading identifies Flavianus and Autobulus as brothers; Flavianus asks Autobulus to narrate conversations about Love that took place on Mount Helicon.

The passage explicitly identifies Flavianus and Autobulus, the dialogue openers, as brothers.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4286-4372 confidence: high

Medea tells Jason she will beguile Apsyrtus to come into his hands and says Jason may slay him if the deed pleases him.

Medea lures her brother Apsyrtus to a meeting, turns away as Jason kills him, and his blood stains her veil and robe.
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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 CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR THEAIOS OF ARGOS, / WINNER IN THE WRESTLING-MATCH.; lines 5167-5277 confidence: high

Kastor and Polydeukes dwell alternately one day with Zeus and the next under the earth in the valleys of Therapnai, because Polydeukes chose this life after Kastor fell.

Kastor and Polydeukes are brothers whose fates are linked; Polydeukes chooses alternating life rather than continuous divine existence and later asks to die with Kastor.
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The Extant Odes of Pindar FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR THEAIOS OF ARGOS, / WINNER IN THE WRESTLING-MATCH.; lines 5167-5277 confidence: high

Polydeukes returns to Kastor, finds him not quite dead, weeps, and asks Father Kronion to command that he too die with him.

Polydeukes weeps over the dying Kastor and asks Kronion to bid him die with him, saying glory departs from a man bereaved of friends.
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The Extant Odes of Pindar FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR THEAIOS OF ARGOS, / WINNER IN THE WRESTLING-MATCH.; lines 5279-5338 confidence: high

Zeus comes and says: 'Thou art my son,' while the brother was begotten 'by mortal seed' in their mother by her husband.

The choice is framed around Polydeukes' concern for his brother and his willingness to share an equal lot with him.
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The Extant Odes of Pindar FOR STREPSIADES OF THEBES, / WINNER IN THE PANKRATION. / FOR KLEANDROS OF AIGINA, / WINNER IN THE PANKRATION.; lines 6088-6206 confidence: medium

The speaker, reared by seven-gated Thebes, says two daughters of Asopos found favor with Zeus: one was set near Dirke as queen of a city, and the other was carried to the Oinopian isle and bore Aiakos to Zeus.

Two daughters of Asopos, Thebe and Aigina, are paired to connect Thebes and Aigina through Zeus' favor.
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The Extant Odes of Pindar WINNER IN THE FLUTE-PLAYING MATCH. / THE NEMEAN ODES. / FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 4122-4231 confidence: medium

Herakles is introduced as the son of Zeus, born from his mother's womb with a twin brother and wearing saffron swaddling bands.

Herakles is born with a twin brother, and the snakes move against the children together.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1141-1216 confidence: high

The Pawnee story is said to involve two primal brothers, Manabozho and Chibiabos; the Manitos drown Chibiabos.

Chibiabos is a brother of Manabozho, is drowned by the Manitos, restored to life, and then sent to reign over the departed souls.
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The Homeric Hymns VI. TO DIONYSUS / VII. TO ARES / VIII. TO ARTEMIS / IX. TO APHRODITE; lines 3405-3424 confidence: high

The Muse is asked to sing of Artemis; Artemis is described as Apollo's sister and fellow-nursling, an archer maid who waters steeds at Meles and drives a golden chariot through Smyrna to Claros, where Apollo of the Silver Bow awaits.

Artemis is explicitly identified as sister of the Far-darter and fellow-nursling with Apollo, and Apollo awaits her at Claros.
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The Homeric Hymns VIII. TO ARTEMIS / IX. TO APHRODITE / X. TO ATHENE / XI. TO HERA; lines 3427-3443 confidence: high

Hymn XI sings of golden-throned Hera, born of Rhea, an immortal queen pre-eminent in beauty, sister and bride of loud-thundering Zeus; all the Blessed on high Olympus honor and revere her no less than Zeus, whose delight is thunder.

Hera is explicitly described as both sister and bride of Zeus.
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The Homeric Hymns 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 XXIII. TO HESTIA / XXIV. TO THE MUSES AND APOLLO / XXV. TO DIONYSUS / XXVI. TO ARTEMIS; lines 3629-3651 confidence: high

Artemis is invoked as of the Golden Distaff, goddess of the loud chase, maiden, slayer of stags, archer, and sister of Apollo of the golden blade.

Artemis is explicitly called the sister of Apollo, and the passage later hails the children of Zeus and Leto.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 2861-3072 confidence: high

Electra calls on her dead father, says she and Orestes are homeless or dispossessed, says her mother sold them and Aegisthus joined her in the father’s death, describes herself as reduced to slavery and Orestes as banished, and asks that Orestes be brought home.

Electra names Orestes as brother of her soul, prays for his return, and asks how the father’s children may rule the halls again.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3074-3235 confidence: high

Orestes says Electra saw the lock shorn for the father’s grave and the footprints he made, then tells her to judge by the ringlet and the robe made by her own hands.

Orestes identifies himself as Electra’s brother through recognition signs, and Electra calls him the son and saviour who should win the father’s halls.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3237-3430 confidence: medium

The Chorus warns against an unreachable prayer like the blessed land beyond the north wind; it says the double prayer awakes the dead, avengers rise late, blood stains guilty rulers, and Fate stands on the children’s side.

Orestes and Electra speak in alternation, make a double prayer, and jointly call on their dead father and the gods.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3432-3584 confidence: high

Electra says that at the tomb are “two fledglings” of the father’s brood, “A man-child and a maid,” and that children preserve the dead from wholly dying.

Electra describes the two children at the tomb as a man-child and maid, the last of Pelops’ line, and says children preserve the dead from wholly dying.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE / AGAMEMNON / DRAMATIS PERSONAE; lines 143-321 confidence: high

“Ten livelong years” have passed since the “twin lords of sceptred sway” of Atreus’ race went forth to plead with Priam before War’s judgment-seat.

The chorus says the twin lords of Atreus’ race went forth ten years earlier with a fleet and are sent against Paris.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE / AGAMEMNON / DRAMATIS PERSONAE; lines 323-479 confidence: high

“brother kings, twin lords of one command” lead Hellas’ youth, urged by “warrior-birds”; the eagles cross on the right, one black and one white-tailed.

The expedition is led by brother kings, twin lords, two chiefs, and later the two Atridae.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12814-12921 confidence: high

Saturn's sons contend: Jove grants glory to Peleus' son and spares the Trojans for a time, while Neptune rises from the sea, aids the Greeks in concealed human form, and the armies are bound in an adamantine chain of war and discord.

Jove and Neptune are presented as sons of Saturn, of one divine source, yet in contention over the war, with Neptune aiding Greeks in concealed form because Jove is superior.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12814-12921 confidence: high

Saturn's sons contend while heroes die; Jove, persuaded by Thetis, intends glory for Peleus' son while delaying full destruction of Greeks and Trojans.

Jove and Neptune are called Saturn's sons and gods of one source, yet they contend while the mortal armies suffer.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 14089-14214 confidence: medium

Acamas kills Promachus as Promachus draws away Acamas' slaughtered brother; Acamas says Promachus is a victim owed to his brother's death and that the brother enters Pluto's gate unappeased no longer.

Acamas kills Promachus and frames the killing as payment for his slaughtered brother's death.
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The Iliad JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 14414-14560 confidence: medium

Neptune replies that he is no vassal of Jove; he says the three brothers from Saturn and Rhea received realms by lot: Pluto below, Jove in the sky, and Neptune beneath the waves, with Olympus and earth common.

Neptune argues that he, Jove, and Pluto are brother deities from Saturn and Rhea whose realms were assigned by lot.
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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 15646-15779 confidence: medium

Antilochus kills Atymnius; Maris defends his brother's body and attacks, but Thrasimed cuts him down.

Maris defends his dead brother Atymnius before being killed by Thrasimed.
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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 15646-15779 confidence: medium

Antilochus kills Atymnius; Maris defends his brother's corpse and is killed by Thrasymed. The brothers are sons of Amisodarus, breeder of the Chimaera.

Two sons of Nestor fight two Lycian brothers; Atymnius is killed, Maris defends his brother's corpse, and Maris is then killed.
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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

Sleep and Death, described as swift, silent, winged twins, receive Sarpedon at the gods' command, carry him to Lycia, and lay him among weeping friends where honors await his shade.

Sleep and Death are explicitly called twins and carry Sarpedon at divine command.
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The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 10808-10924 confidence: high

Two sons of Priam ride in one chariot; formerly shepherds on Ida, captured by Achilles and ransomed, they are now killed by Agamemnon, who strips them and recalls their features.

The two sons of Priam ride together as brother-warriors and die together; the sons of Antimachus also appear as a paired group pleading before death.
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The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11029-11169 confidence: high

Coon grieves over his brother Iphidamas, wounds Agamemnon near the elbow, tries to draw and shield the body, but Agamemnon kills him; he falls on his brother's breast, is beheaded, and the brothers go together below.

Coon defends the body of his brother Iphidamas, dies upon him, and the two are described as going together on the same dark journey below.
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The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11029-11169 confidence: high

Coon sees his brother's bloodied body, weeps, wounds Atrides near the elbow from an unseen position, draws the corpse, calls his countrymen, and spreads a shield over it.

Coon mourns Iphidamas, wounds Atrides, draws the corpse, shields it, and dies over it.
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The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11029-11169 confidence: medium

Atrides kills Coon over his brother's body, cuts off his head, and the brothers' shades are said to go the same dark journey to the realms below.

The brothers' shades are said to go the same dark journey and join each other in the realms below.
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The Iliad THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11171-11303 confidence: medium

Ulysses reaches Charops, son of Hippasus, with a fatal spear; Socus, described as brave, generous, and wise, comes to aid his brother.

Socus comes to aid Charops, who is identified as his brother, after Ulysses strikes him.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24168-24311 confidence: high

The brothers are said to have perished in combat with Lynceus and Idas while besieging Sparta; Virgil and others make them share immortality by turns.

The note says Virgil and others make the brothers share immortality by turns.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24168-24311 confidence: medium

The note says the brothers perished in combat with Lynceus and Idas while besieging Sparta, though Virgil and others make them share immortality by turns.

The note says Virgil and others make the brothers share immortality by turns, while another version has them perish in combat.
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The Iliad THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4447-4579 confidence: high

Helen says she can name many chiefs but cannot find Castor and Pollux, her brothers, and wonders if they refused to sail or are ashamed to fight in her cause.

Helen searches for her two brothers, Castor and Pollux, but the narrator reveals that both are dead and honored at home.
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The Iliad THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4447-4579 confidence: medium

Helen says two men are missing from the train: Castor and Pollux, her brothers from the same native shore, house, and mother; she speculates why they may not have come.

Helen searches for Castor and Pollux, names them as brothers from the same mother, and the narrator states that they are already in the tomb.
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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

Helen is carried off by Theseus and rescued by Castor and Pollux.

Helen is carried off by Theseus and rescued by Castor and Pollux.
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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, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 5767-5900 confidence: high

Libya has twin sons Agenor and Belus by Poseidon; Agenor departs to Phoenicia and reigns there, while Belus remains and reigns in Egypt.

The genealogy includes twin sons Agenor and Belus, followed by twin sons Egyptus and Danaus, whose lines branch into different territories and later conflict.
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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, T / VOL. I, U / VOL. I. Y / VOL. I. Z; lines 12004-12121 confidence: high

“The infants were exposed, but a neatherd found and reared them, and he called the one Zethus and the other Amphion.”

The brothers are exposed as infants, then found and reared by a neatherd.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, T / VOL. I, U / VOL. I. Y / VOL. I. Z; lines 12395-12524 confidence: high

Eteocles and Polynices made a compact to rule the kingdom alternately for a year; versions differ over who ruled first, but Polynices was banished from Thebes and came to Argos with the necklace and robe.

Eteocles and Polynices make an alternating-rule agreement over the kingdom, but the succession arrangement breaks down and Polynices is banished.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. G / VOL, I. H / VOL. 1. K / VOL. I. M; lines 6748-6882 confidence: high

Alemena bears Heracles by Zeus, elder by one night, and Iphicles by Amphitryon.

Alemena bears Heracles by Zeus and Iphicles by Amphitryon, with Heracles elder by one night.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 509-573 confidence: medium

“When Thrasymachus has been silenced, the two principal respondents, Glaucon and Adeimantus, appear on the scene”; the passage compares this to Greek tragedy and notes that the sons of Ariston may at first resemble Simmias and Cebes.

Glaucon and Adeimantus are identified as sons of Ariston and are analyzed as initially similar but ultimately distinct, complementary respondents with different temperaments and argumentative functions.
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germanic

Beowulf: An Anglo-Saxon Epic Poem XVII. / XVIII. / BEOWULF RECEIVES FURTHER HONOR. / THE MOTHER OF GRENDEL.; lines 3303-3430 confidence: high

Cain is described as slaying his only brother, being marked as a murderer, avoiding human joys, and living in the desert.

Cain's slaying of his only brother and banishment are presented as the source from which demons arose, including Grendel.
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Beowulf: An Anglo-Saxon Epic Poem XXXIII. / BRAVE THOUGH AGED.--REMINISCENCES. / XXXIV. / BEOWULF SEEKS THE DRAGON.--BEOWULF'S REMINISCENCES.; lines 5167-5288 confidence: medium

Hæthcyn shoots Herebald with an arrow after erring in aim; one brother kills the other, and the event is described as a feeless fight with vengeance untaken.

Hæthcyn accidentally kills his brother Herebald, and the death is described as a feeless fight with vengeance untaken.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1226-1294 confidence: medium

The queen bears twin sons; while they sit playing beside their father, the stone speaks and says it can be brought to life if the king cuts off the children's heads with his own hand and sprinkles it with their blood.

The queen bears twin sons who are her delight and who become the demanded offering for restoring Faithful John.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1572-1669 confidence: medium

The daughter grows up good-hearted and beautiful with a golden star on her forehead; after seeing twelve men’s shirts, she learns from the queen about her brothers, the coffins, and their secret departure, and resolves to seek them.

The sister learns of her twelve brothers through their shirts and coffins, takes the shirts into the forest, shows them to Benjamin, and is recognized as his sister.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1671-1746 confidence: medium

The old woman states that the only deliverance requires seven years of silence and no laughter; a single word before the end would kill the brothers.

The maiden undertakes a prolonged silence and abstains from laughter to deliver her brothers from enchantment.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1748-1844 confidence: high

“Since our mother died we have had no happiness”; the brother says their stepmother beats and kicks them, gives them only crusts, and asks his sister to go with him into the wide world.

The brother and sister flee together after the brother recounts stepmother abuse, hunger, and their mother’s death.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1748-1844 confidence: medium

The first brook says, “Who drinks of me will be a tiger”; the sister warns the brother that he would become a wild beast and tear her to pieces, and he does not drink.

The sister hears the first two brook warnings and persuades the brother not to drink before he finally drinks from the third brook and is transformed.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1846-1937 confidence: high

The sister weeps over her bewitched brother; the little roe also weeps, and she says, “I will never, never leave you.”

The sister refuses to abandon the bewitched brother, leads him into the forest, and lives with him alone in the wilderness cottage.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1939-2027 confidence: high

At midnight the nurse sees the true Queen enter, nurse the child, arrange its bedding, stroke the roebuck, and leave; the guards report seeing no one.

The sister is Queen while the brother is a roebuck; after the witch is burned, he receives human form again and the siblings live happily together.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2133-2229 confidence: medium

The blinded King’s son wanders in the forest, eating roots and berries and lamenting for years, then comes to the desert where Rapunzel lives in wretchedness with her boy-and-girl twins.

Rapunzel has given birth to twins, a boy and a girl, who live with her in the desert.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2231-2328 confidence: high

The girl obeys the little men's command to sweep snow behind the little house, finds ripe red strawberries in the snow, gathers them, thanks the little men, and returns home.

One girl obeys and is rewarded, while the envious stepsister refuses the same figures' requests and receives curses, including toads from her mouth.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2406-2495 confidence: high

A poor wood-cutter lives near a great forest with wife and children; during scarcity the wife proposes leaving the children in the forest with fire and bread, and the father reluctantly consents.

Hansel and Grethel are named as brother and sister and face the shared danger of being abandoned in the forest.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2497-2593 confidence: high

The children overhear the plan. Hansel tries to go out for pebbles, but the door is locked, and he comforts Grethel by saying God will help them.

Hansel and Grethel are left together, comfort one another, share food, wander together, and jointly encounter the edible house.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2595-2689 confidence: high

The witch seizes Hansel with her shriveled hand, locks him in a little stable with a grated door, wakes Grethel, and orders her to fetch water and cook for Hansel so he can be fattened and eaten.

Hansel and Grethel are brother and sister; one is imprisoned, the other frees him, and they cross the water and return home together.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 3731-3814 confidence: high

The eldest sister cannot fit the shoe, cuts off her toe at her mother’s instruction, and is taken away by the King’s son. Pigeons at the grave’s hazel-tree warn of blood in the shoe and the true bride waiting; he sees the blood and returns her.

The two sisters perform parallel deceptive attempts to become the bride and receive parallel punishment at the wedding.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 3896-3999 confidence: medium

The tale 'Mother Holle' begins: a widow has a pretty industrious stepdaughter and an ugly idle daughter; she favors her own daughter, while the stepdaughter works and spins by a well until her fingers bleed.

The widow has two daughters, one pretty and industrious but oppressed as a stepdaughter, the other ugly and idle but favored as the widow's own child.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4001-4087 confidence: high

The cock by the well-side cries, 'Your golden girl’s come back to you!' and the gold-covered girl is well received by her mother and sister.

One sister returns as the golden girl after diligent service, while the lazy sister returns as the pitchy girl after negligent service.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4089-4184 confidence: high

The father angrily wishes the boys turned into ravens; seven coal-black ravens are then seen flying away.

The seven brothers become ravens, the sister seeks them, and they are restored to human form and return home.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4407-4518 confidence: high

Two poor brothers undertake the hunt: the elder is crafty and proud, the younger innocent, simple, and kind-hearted; the king sends them into the forest from opposite sides.

The brothers are contrasted in motive and character; the younger succeeds, while the elder envies him, murders him, and steals the reward.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 655-744 confidence: high

The father has two sons: the elder is capable and fears dismal night places, while the younger cannot understand why people say that frightening stories by the fire make them shudder.

The passage contrasts an elder son who is capable and fearful with a younger son who is described as foolish but fearless.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 74-195 confidence: medium

“The Twelve Brothers”; “Little Brother and Little Sister”; “The Two Brothers”; “The Two Kings’ Children.”

The contents list includes titles naming brothers, a brother and sister, two brothers, and two kings’ children.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11354-11432 confidence: high

A little brother and sister play by a well, fall in, and are taken by a water-nix living below who says they must work for her.

A brother and sister fall into a well, are captured by a water-nix, and flee together while she is absent.
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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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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12173-12268 confidence: high

At home the other brother sees a gold-lily suddenly droop, says his brother has met with misfortune, and insists on going to rescue him despite his father's plea to stay.

One golden lily droops when a brother is in misfortune; the other brother interprets the sign, rides out, rescues him, and the lily blossoms again.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13982-14014 confidence: medium

The eldest son asks to seek the water of life; the king warns of danger but consents; the prince hopes to become best beloved and inherit the kingdom.

The eldest and second sons each set out on the same quest, each with self-interested thoughts about inheritance, and each fails after insulting the dwarf.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14016-14100 confidence: medium

The dwarf says the elder brothers are imprisoned between two mountains for haughtiness, releases them after the youngest prince pleads, warns that they have bad hearts, and the prince tells them about the water and princess.

The two elder brothers plot against the youngest, steal the true water while he sleeps at sea, replace it with salt sea-water, and claim the cure for themselves.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14868-14912 confidence: low

A snake cries out; a child calls it out and asks whether it has seen her little sister, little Red-stockings; the snake says no, and the child says she has not either.

A child calls a snake out and asks whether it has seen her little sister, little Red-stockings; the snake answers.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17954-18054 confidence: medium

The next tale begins: a woman has three daughters, One-eye, Two-eyes, and Three-eyes; because Two-eyes has ordinary human eyes, her mother and sisters reject and mistreat her.

Two-eyes is persecuted by her mother and sisters because she has two ordinary eyes while her sisters have one and three eyes.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 18714-18799 confidence: medium

The step-daughter tells her brother Reginer what happened. He paints her likeness, keeps it in his room at the King’s palace, and looks at it daily because he loves his sister.

The step-daughter and Reginer are explicitly brother and sister who love one another; his portrait of her and his role as envoy lead to the King’s bride quest.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 18802-18889 confidence: high

A white duck swims to the kitchen, asks the kitchen-boy to light a fire, warms and smooths her feathers, and asks about her brother Reginer and the black witch; the boy answers that Reginer is in the snake pit and the witch is loved by the King.

The duck asks about her brother Reginer, and the restored maiden’s first request is that he be brought out of the snake pit; he is later rewarded.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19161-19296 confidence: high

The little brother and sister love each other, have an unkind stepmother, and play a counting-out game by a pond with a rhyme linking bird, straw, cow, milk, baker, cake, cat, mice, smoke, and snow.

The brother and sister love each other, are persecuted by their stepmother, and are changed by witchcraft into a fish and a lamb.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19298-19387 confidence: high

The tale introduces a rich brother and a poor brother; the rich gives nothing, while the poor trader in corn lacks bread for his wife and children and sees a bare mountain in the forest.

The poor brother takes limited gold and helps others, while the rich brother is envious, seeks greater treasure, becomes trapped, and dies.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19566-19631 confidence: high

The rich brother envies the gain from one turnip, brings gold and horses to the King expecting a larger return, and receives the great turnip as the rarest gift.

The rich brother envies the poor brother’s reward and arranges for him to be killed.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20078-20178 confidence: high

A poor widow lives in a lonely cottage with a garden containing two rose-trees, one white and one red; her two children are like the trees and are named Snow-white and Rose-red, with Snow-white quieter and Rose-red more active outdoors.

Snow-white and Rose-red are two sisters paired with white and red rose-trees, contrasted in temperament, and bound by hand-holding, vows not to leave one another, and sharing.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20180-20284 confidence: high

Snow-white and Rose-red keep their mother’s cottage neat; Rose-red lays flower wreaths, Snow-white tends the winter fire, and the evening hearth scene includes reading, spinning, a lamb, and a white dove.

Snow-white and Rose-red are presented as two children of the same mother who share the household setting and act together in the bear and dwarf episodes.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20286-20383 confidence: medium

Snow-white and Rose-red approach a brook, find the dwarf fishing, and see that a fish is pulling him toward the water because his beard is twisted with the fishing-line.

The two children act together throughout the rescues, and at the end Snow-white marries the king's son while Rose-red marries his brother.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20479-20568 confidence: high

The maiden says she is a count's daughter, orphaned young, raised by her elder brother, and mutually resolved with him never to marry but to remain together.

The maiden and brother are described as deeply attached and resolved to stay together, before the magician separates them through transformation and imprisonment.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20570-20641 confidence: medium

The maiden’s brother, who had killed the magician in the form of the bull, comes from the forest toward them in human form.

The maiden’s brother returns in human form after killing the magician, increasing the maiden’s joy.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20643-20688 confidence: medium

A peasant with three sons hears the proclamation and tells the eldest to take a basket of beautiful red-cheeked apples from the garden to court.

A peasant with three sons sends the eldest to court with apples after the royal proclamation, and the eldest sets out.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21310-21400 confidence: medium

The prince sends attendants to fetch the girl's parents for the marriage feast and says her two sisters are locked in the cellar and will serve a charcoal-burner until they become kinder to poor animals.

The two sisters are locked in the cellar and will serve a charcoal-burner until they grow kinder and stop neglecting hungry animals.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24122-24208 confidence: medium

The youth kills the bull; a fiery bird arises; the eagle brother swoops down, drives it toward the sea, strikes it, and forces it to drop the egg.

The eagle brother forces the fiery bird to drop the egg, and the whale brother raises water to extinguish the fire so the youth can recover the crystal ball.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24706-24770 confidence: high

In 'God's Food,' a poor widow with five children asks her rich childless sister for bread because they are starving; the rich sister says she has nothing and drives her away harshly.

Two sisters are contrasted: one rich and childless, the other a poor widow with five hungry children; the rich sister refuses bread to the poor one.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6695-6789 confidence: medium

The bride tells her hidden sisters she can save them, places both in the basket, covers them completely with gold, and warns the wizard she will watch him from her little window.

Two sisters are hidden in a basket under gold and transported safely to their parents by the wizard himself.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6791-6886 confidence: medium

Marlinchen takes her best silk handkerchief, gathers all the bones from beneath the table, ties them up, carries them outside the door, and weeps tears of blood.

Marlinchen, the boy's sister, gathers his bones in a silk handkerchief and takes them outside to the juniper-tree, after which a bird emerges and the bones are gone.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6889-7047 confidence: medium

The repeated song says: mother killed the speaker, father ate the speaker, sister Marlinchen gathered the bones, tied them in a silken handkerchief, laid them beneath the juniper-tree, and ends with the refrain “what a beautiful bird am I.”

The song names Marlinchen as the sister who gathered the bones, and the dinner scene shows her weeping.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7179-7252 confidence: medium

While the king is hunting, the queen takes the shirts, follows the ball into the forest, throws the shirts over the children who run to meet her, and they change into swans and fly away; the girl was not among them.

The girl does not run out with her brothers, remains untransformed, reports that they flew away as swans, and shows their feathers.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8323-8390 confidence: medium

The next tale introduces a real witch with two daughters: her own ugly and wicked daughter, whom she loves, and a beautiful and good stepdaughter, whom she hates.

The witch's own daughter envies the stepdaughter's pretty apron, prompting the murder plot.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8666-8767 confidence: high

The youth passes through the village where his two brothers stayed, finds them about to be hanged for wicked pranks and squandered wealth, and pays to set them free.

The two brothers are saved by the youth, then throw him into the well, take the maiden, Horse, and Bird, and falsely claim the achievements at home.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8769-8842 confidence: medium

The dog suffers hunger under a bad master, leaves, meets a sparrow on the road, and the sparrow promises food and knocks meat down at a butcher’s shop.

The sparrow repeatedly calls the dog brother and later describes the dead dog as his brother dog.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9019-9099 confidence: high

The next tale introduces two brothers: a rich evil-hearted goldsmith and a poor good broom-maker whose two children are twin brothers and very alike.

The tale introduces two brothers in moral and economic contrast: a rich evil-hearted goldsmith and a poor good broom-maker.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9019-9099 confidence: high

The next tale introduces two brothers: a rich evil-hearted goldsmith and a poor good broom-maker whose two children are twin brothers and very alike.

The poor man's two sons are twin brothers and are described as looking alike.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9101-9174 confidence: high

While the bird roasts, the broom-maker's two children enter, eat two fallen pieces from the dripping-tin, and the wife, frightened, substitutes the heart and liver of a young cock.

The two boys are later called twins; both eat the bird pieces and both receive gold each morning.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9176-9278 confidence: high

The foster-father gives each brother a gun, dog, gold, and a bright knife; he says the knife should be put into a tree at separation and will rust or remain bright to show an absent brother's death or life.

The two brothers leave with gifts, later divide their retinue, promise brotherly love until death, and go in opposite directions.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9176-9278 confidence: medium

The brothers decide to part, divide the animals so each has one of every species, promise brotherly love until death, put the knife into a tree, and go east and west.

The animal companions are divided so each brother receives one lion, one bear, one wolf, one fox, and one hare before the brothers go east and west.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9622-9688 confidence: high

As the Queen's anxiety grows, the other brother checks the knife left in a tree trunk at parting, sees his brother's side half rusted and half bright, infers danger with possible rescue, and travels west with his animals.

The other brother checks the shared knife token, recognizes danger to his brother, and travels west intending to save him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9622-9688 confidence: medium

The guard and sentries mistake the other brother for the young King because of his resemblance and animals; he passes as his brother to rescue him, is received by the Queen, says he was lost in a forest, and lays a two-edged sword between himself and the Queen at night.

The sentries and Queen take the other brother for the young King because he looks like him and has animals following him; he intentionally passes as his brother to aid rescue.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9690-9781 confidence: high

On the way home, one brother says the Queen had treated him as husband and he had slept in the other’s bed; the jealous brother beheads him, then repents.

A brother kills his deliverer-brother in jealousy, repents, and the dead brother is restored to life by the root of life.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9690-9781 confidence: medium

The brothers enter the palace from opposite gates; the King cannot distinguish them; the Queen identifies the true husband by the golden clasp on the lion.

The twins look exactly alike, but the Queen recognizes her true husband by the golden clasp on the lion that follows him.
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Teutonic Mythology, Volume 1 CHAPTEE XI. / PALTAR (BALDER). / PALTAR. 221 / HADU. 223; lines 11008-11092 confidence: medium

Hermodr is said to enter Balder's history and to be dispatched to Hel to demand his beloved brother back from the underworld; the passage compares Saxo, Anglo-Saxon genealogy, and northern genealogy, where Hermodr and Balder are both offspring of Odin.

The passage says that in the North, Hermodr and Balder alike are offspring of Odin, and Hermodr seeks his beloved brother from the underworld.
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Teutonic Mythology, Volume 1 EOR, SAXNOT, CHERU. 203 / CHAPTEE X. / FRO, (FEEYR). / FRO. 211; lines 10457-10543 confidence: high

Freyja is called Fro's divine sister; the brother and sister are said to be alike in all attributes, and each can stand for the other.

Fro and Freyja are explicitly identified as brother and sister, alike in all attributes, each able to stand for the other.
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Teutonic Mythology, Volume 1 FRO. 213 / FRO. 215 / KIKDU. 217 / FRO. 219; lines 10829-10873 confidence: medium

The footnote says Niorðr and Nerthus were 'brother and sister, and joint parents of Freyr and Freyja' and cites: 'with thy sister begattest thou such brood.'

The footnote states that Niorðr and Nerthus were brother and sister and joint parents of Freyr and Freyja, and cites a verse about begetting brood with a sister.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 15025-15107 confidence: medium

The passage conditionally compares Frigg with Hera/Juno, Freyja with Venus and Isis seeking Osiris, Freyr and Freyja with Liber and Libera, Mary with the divine mother and goddess of beauty, and Fricco/Liber/Freyr.

Freyr and his sister Freyja are explicitly discussed together and compared to Liber and Libera and related pairs.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 283 / IIERODIAS, DIANA, ABUNDLV. 235 / HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289; lines 14727-14820 confidence: high

“Frigg the wife of OSinn, and Freyja the sister of Freyr,” a pair “easy to confound and often confounded” because of similar names.

Freyja is identified as the sister of Freyr, and the passage connects her name to his masculine name.
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Teutonic Mythology, Volume 1 NORNI. FATAE. 413 / NOKNI. 415 / KORNI. WALACHUKIUN. 417 / UILD. GUND. DRUD. 423; lines 20755-20841 confidence: medium

Hildr is daughter of Hogni and betrothed of Hedin; modern folk-songs are said to preserve shield-maidens, including Kerstin skoldmo and her 8000 maids redeeming her betrothed, and sister-like valkyr figures rescuing brothers.

The passage describes folk-song rescue scenes in which a shield-maiden redeems a betrothed or a sister rescues a brother, while explaining the sister not as birth-sister but as a valkyr-like protector.
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Teutonic Mythology, Volume 2 BEE. 697 / SKY. HEAVEN. 699 / SUN. MOON. 701 / SUN. MOON. 703; lines 12558-12656 confidence: high

The Edda presents sun and moon as brother and sister, children of Mundilfari; other cited traditions include masculine moon/feminine sun, Anningat pursuing Mallina, Sole and Luna as Talia's children, and a Servian lay in which sun, moon, and star are child, brother, and sister.

The Edda speaks of sun and moon as brother and sister, and the Greenlandic example presents the moon pursuing his sun-sister.
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Teutonic Mythology, Volume 2 CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579 / DELUGE. 681; lines 7003-7049 confidence: medium

The author notes accounts in the Eastern Archipelago, Tonga, New Zealand, among Mexicans and Caribs, described as similar and different accounts of creation, the first human pair, a flood and deliverance, and the murder of a brother.

The author notes similar but different accounts in several regions involving creation, the first human pair, a flood and deliverance, and the murder of a brother.
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Teutonic Mythology, Volume 2 CONSTELLATIONS. 731 / RAINBOW. 733 / DAY. NIGHT. 737 / SUNRISE. SUNSET. 739; lines 14215-14297 confidence: medium

Grimm cites the Eddic saw: “none shall fight in the face of the late-shining sister of the Moon.”

The Eddic phrase calls the late-shining sun the sister of the Moon.
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Teutonic Mythology, Volume 2 CUCKOO. 679 / II. K / CUCKOO. 681 / G82 TEEES AND ANIMALS.; lines 11606-11645 confidence: medium

The passage says Slavs make the cuckoo feminine; a cuckoo sits on an oak and bewails spring; Serbian and Russian examples include maidens, women, or a girl changed into cuckoos.

A Serbian kukavitsa is said to have been a maiden who wept for her brother's death until changed into the bird.
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Teutonic Mythology, Volume 2 OVEN. BONFIRE. 629 / AIR. THE WINDS. 631 / VOL. II. O / WIND. STOEM. 635; lines 9469-9560 confidence: high

Weather-spells call Mermeut and Fasolt evil spirits and storm authors; Fasolt is a giant and brother of Ecke, Ecke rules tides and waves, and the passage compares Ecke/Fasolt with Hler/Kari as sea and wind or storm rulers.

The passage presents Fasolt and Ecke as brothers and compares them with Hler and Kari as brother-pairs whose functions divide storm/wind and sea/water.
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Teutonic Mythology, Volume 2 PERSONIFICATION. 881 / AIR. FIRE. WATER. EARTB:. 883 / HRATA. 885 / HNOSS. GERSIMI. SPANGE. HASHART. 887; lines 21097-21186 confidence: medium

The passage says sex interchange is shown by identical god and goddess figures side by side as parent and child or brother and sister, listing Nior'Sr/Nerthus, Freyr/Freyja, Liber/Libera, and Berhta/Berchtolt.

The passage says an identical god and goddess appear side by side as parent and child or as brother and sister, listing several paired examples.
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Teutonic Mythology, Volume 2 SCUOHISAL. 487 / VOL. II. E / NICHUS, NIX. 489 / NICHUS, NIX. 491; lines 2851-2883 confidence: medium

A girl had spent fifteen years in the sea-wife’s house and had not seen the sun during that time.

The brother ventures down to the sea-wife’s house and brings his beloved sister back to the upper world after fifteen years.
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Teutonic Mythology, Volume 2 SKY. HEAVEN. 699 / SUN. MOON. 701 / SUN. MOON. 703 / SUN. MOON. 705; lines 12659-12761 confidence: medium

Sol is reckoned among the asins in the Edda, is sister to Mani, and is also called the companion of the Moon.

Sol/Sunna and Mani are described as sister and companion figures, and the passage treats Sun and Moon as personal celestial beings.
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Teutonic Mythology, Volume 3 DOSTB. WAYBKEAD. LEEK. / HERBS AND STONES. / PEAEL. / THUNDER-STONE .; lines 18675-18723 confidence: medium

Mjolnir is said to sound like Slavic lightning names molniya and munya; Servian songs personify Munya as sister to Thunder and bride of the Moon.

Servian songs are said to personify Munya as sister to Thunder and bride of the Moon.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 21589-21781 confidence: high

"Freyja (sister of Freyr)"; "Freyju-har (capillus Veneris)"; "Freyju-hoena (ladybird)"

Freyja is explicitly identified as the sister of Freyr.
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Teutonic Mythology, Volume 4 ANIMALS. 1491 / ANIMALS. 1493 / ANIMALS. 1495 / SKY AND STARS. 1499; lines 10935-11034 confidence: medium

The passage says the sun has a tent and that stars are considered sons and daughters, citing little suns, the moon having a daughter, and Lettish songs with sun's girls and sons of God.

Stars are called sons and daughters, sun's girls, and sons of God; sun and moon are described as sister and brother or as lord and lady.
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Teutonic Mythology, Volume 4 CHAPTER XXVII. / DEATH. / DEATH. 1553 / DEATH. 1555; lines 13656-13746 confidence: high

Death is linked with several linguistic forms; Death is said to be the brother of personified Sleep; the dead sleep; Death is called earthman or sandman in Estonian; Tuonen koira is glossed as death's dog or dragon.

The passage explicitly states that Death is the brother of Sleep and that Sleep is also personified.
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Teutonic Mythology, Volume 4 PREFACE. 1701 / PREFACE. 1703 / PEEFACE. / PREFACE. 1705; lines 21098-21154 confidence: high

Beside trinitarian deity, the passage describes a sexed dual conception as father and mother or brother and sister, listing multiple paired deities and Roman parallels.

The passage explicitly describes deity conceived by sex as father and mother or as brother and sister, then lists paired deities.
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Teutonic Mythology, Volume 4 PREFACE. 1705 / APPENDIX. / ANGLO-SAXON GENEALOGIES. / ANGLO-SAXON GENEALOGIES.; lines 21257-21524 confidence: medium

Bede is cited for the report that the first two leaders were brothers Hengistus and Horsus, in a genealogy reaching Woden, from whose stock the royal race of many provinces originated.

Hengest and Horsa are repeatedly presented as brothers and as early leaders connected with the Kentish foundation or arrival tradition.
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Teutonic Mythology, Volume 4 SKY AND STARS. 1499 / SKY AND STARS. 1501 / VOL. JV. Q / SKY AND STARS. 1503; lines 11137-11229 confidence: medium

Moon spots are described as a stag; in a Greenland story the Moon pursues his sister the Sun, who dabs sooty hands over his face; a New Zealand view sees a woman sitting and plucking.

In the Greenland story, the Moon pursues his sister the Sun, who dabs soot onto his face, explaining the spots.
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Teutonic Mythology, Volume 4 THUNAE. 1339 / THUNAR. / VOL. IV. P / THUNAR. 1343; lines 3363-3452 confidence: medium

The Bastarnae thought the sky was falling when it lightened; in Servian songs, Munya is the vila's daughter, Grom her brother, and the Moon marries Munya.

In the Servian song note, Munya or lightning has Grom or thunder as her brother.
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Teutonic Mythology, Volume 4 VOL. IV. 0 O / ANGLO-SAXON GENEALOGIES. 1727 / ANGLO-SAXON GENEALOGIES. 1729 / ANGLO-SAXON GENEALOGIES. 1731; lines 22488-22582 confidence: medium

Nibelungen passages preserve Schilbunc and Nibelunc; Biterolf calls them brothers; Beowulf has Scylfing names; the Edda makes Scilfingr a by-name of Odinn; Hyndluljóð pairs Skjoldungar and Skilfingar.

Schilbunc and Nibelunc are preserved as names in Nibelungen passages, and Biterolf calls them brothers.
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Teutonic Mythology, Volume 4 WATER. 1459 / ELEMENTS. / WATER. FIRE. 1461 / FIRE. 1463; lines 9196-9288 confidence: medium

Wildfire and needfire are discussed; needfire must be rubbed by two brothers or two men with the same Christian name, and a giant rubs fire out of stones.

Needfire is said to be rubbed by two brothers, or at least by two men of the same Christian name.
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The Nibelungenlied EIGHTEENTH ADVENTURE / NINETEENTH ADVENTURE / TWENTIETH ADVENTURE / TWENTY-FIRST ADVENTURE; lines 10416-10595 confidence: medium

Kriemhild journeys through the land; Gernot and Giselher accompany her until they part at the Danube at Vergen, and the company weeps.

Giselher, Kriemhild's brother, promises that he will ride to her aid if she sends word of trouble.
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The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 246-338 confidence: high

King Volsung descends from Odin and has ten sons and one daughter; Sigmund and Signy are twins. Signy is given to Siggeir against her will. At the wedding feast, an old one-eyed stranger thrusts a sword into the central oak-tree; only Sigmund draws it, refuses Siggeir’s gold, and Siggeir plans vengeance.

Sigmund is described as twin-born with his sister Signy.
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The Nibelungenlied TWENTY-THIRD ADVENTURE / TWENTY-FOURTH ADVENTURE / TWENTY-FIFTH ADVENTURE / TWENTY-SIXTH ADVENTURE; lines 12695-12861 confidence: medium

Hagen cries, 'Help! ho! my good brother!' and Dankwart answers that he will judge the encounter himself.

Hagen calls his brother Dankwart for help against a dangerous opponent, and Dankwart intervenes by killing Gelfrat.
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norse

Corpus Poeticum Boreale, Volume 1 BOOK IV. / EARLY HISTORIC POEMS. / HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I.; lines 12943-13021 confidence: medium

Arngrim and Eyfura have twelve sons in Bolm-in-the-East, called “Bearsark-brothers,” who “raged like wild-fire over land and sea.”

Arngrim and Eyfura's twelve sons include twins Hardings and are described as Bearsark-brothers; a later section also names a sibling group around Giuki.
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Corpus Poeticum Boreale, Volume 1 FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN. / FRAGMENT OF AN ATLI LAY.; lines 16654-16769 confidence: high

The introduction to Hlod and Angantheow recounts Heidrek’s death by thralls with Tyrfing after Woden’s prophecy, his children Herwor, Angantheow, and Hlod, Angantheow’s succession, Hlod’s claim, Gizur’s provocation of war, and the battle in which Herwor dies and Hlod is mortally wounded by Tyrfing.

Hlod is introduced as Angantheow’s bastard brother and claims half of Heidrek’s estate from Angantheow, who already holds the kingdom.
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Corpus Poeticum Boreale, Volume 1 FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN. / FRAGMENT OF AN ATLI LAY.; lines 16771-16825 confidence: medium

Angantheow refuses to give half the heritage or cut Tyrfing, while offering rings, wealth, twelve hundreds of men, horses, and grooms, maids with necklaces, silver and gold, and rule over a third of the Gothic people.

The passage frames Hlod’s refusal of Angantheow’s settlement around heritage, a half-brother relation, and recourse to vengeance.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN. / FRAGMENT OF AN ATLI LAY. / FRAGMENT OF AN ANGANTHEOW LAY.; lines 16827-16926 confidence: high

After the battle, Hlod is wounded to death; Angantheow comes to him, calls him brother, and says he had offered wealth, but Hlod now has neither rings nor land as battle-wages.

Angantheow and Hlod are identified as brothers, Hlod dies after battle, and Angantheow says a curse lies on them and that he was ordained to be Hlod's slayer.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 2006-2108 confidence: high

The story of the brothers’ flight from the Avars: the elder brother would rather kill the younger than leave him to the enemy; the boy says he can ride, is caught, slays his captor with a little sword, and rejoins his brethren.

The story centers on an elder and younger brother fleeing enemies, with the elder considering killing the younger rather than abandoning him.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4659-4762 confidence: medium

"the old myth of the frst murder and the first woe, brother slaying brother, and the hapless mother weeping in the waters for her beloved son"; the passage adds possible Accadian origin or Cain and Abel borrowing.

The passage explicitly reports the first murder as brother slaying brother.
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Corpus Poeticum Boreale, Volume 1 LOST LAYS FROM W. P. 395 / LOST LAYS / FROM W. P. 397 / LOST LAYS FROM W. P. 399; lines 19344-19460 confidence: medium

Signy says she remembered King Wolsung's death against Siggeir, let her children be slain, went to Sigmund in the likeness of a sibyl, and that Sinfitela is her and Sigmund's son, with prowess from both Wolsung lines.

Signy says Sinfitela is both son of Wolsung's son and Wolsung's daughter, and explains his prowess by this ancestry.
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Corpus Poeticum Boreale, Volume 1 OANA) / DARRADAR-LIOD. 283 / BOOK V. / THE LATEST EPICS.; lines 14819-14862 confidence: medium

“the conflict between Huns and Goths” at “Dunheath, where brother slew brother, and the Hunnish invasion was stayed by the valour of Angantheow.”

The Dunheath battle is summarized with the phrase that brother slew brother.
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Corpus Poeticum Boreale, Volume 1 oF / FRAGMENT OF A STARKAD LAY. / FRAGMENT OF A STARKAD LAY. / SCHOLIA,; lines 17066-17176 confidence: high

King Hior’s wife gives birth to twin sons, Geirmund and Hamund, while he is away; a bondmaid bears fair Leif, and the queen exchanges the boys so Leif is raised as a prince.

The queen exchanges Hior’s twin sons with a bondmaid’s child; Bragi later reveals the twins’ true parentage, and they become famous founders.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI.; lines 11691-11824 confidence: high

The fragment is embedded in the Saga of Asmund and paraphrased by Saxo; it is described as a branch of the Hildebrand-Hadubrand cycle. The story concerns brothers or kinsmen with twin peerless swords, charmed so that the false sword fails in brother-against-brother combat; the editor compares it cautiously to Balin and Balan in the Arthur cycle.

The Hildibrand fragment is described as a conflict of brothers, and Hildibrand says it is hard when a man is fated to slay his own brother.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 17494-17584 confidence: medium

When Olaf's arrival in Svithjod is reported, his friends gather to aid him; Harald Sigurdson, Olaf's brother, is most distinguished, fifteen years old, stout, and manly in growth.

Harald Sigurdson, Olaf's fifteen-year-old brother, is distinguished among the friends gathered to aid Olaf and later meets him at Jarnberaland.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 26898-26982 confidence: medium

Eystein says that if Sigurd follows the law, Sigurd Hranason should produce witnesses and the case should be judged at the Thing, not at a meeting; Sigurd agrees it may be brought before the Thing if what has been done is against law.

Eystein addresses Sigurd as brother, and the two kings take opposed sides in the case at successive assemblies.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 26984-27093 confidence: high

After the pardon episode, the brothers are described as seldom together and lacking cordiality or cheerfulness.

The passage describes the brothers as kings of Norway, then says the surviving brothers were not much together and lacked cordiality.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 26984-27093 confidence: high

Eystein and Sigurd are entertained in nearby guest-quarters; the bondes arrange joint entertainment; at a quiet drinking gathering Eystein proposes jesting and a customary comparison, while Sigurd says he prefers silence.

Eystein proposes a customary comparison at the drinking table, and the brother-kings compare their abilities.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 27095-27200 confidence: high

The brothers are silent and angry; the narrative says it appeared that each would be greater than the other, but peace was preserved while they lived.

The passage frames Eystein and Sigurd as brothers whose exchange reveals that each wanted to be greater than the other, though peace remained.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE BLIND AND OF HARALD GILLE. / PRELIMINARY REMARKS / SAGA OF SIGURD, INGE, AND EYSTEIN, THE SONS OF HARALD / PRELIMINARY REMARKS.; lines 28735-28833 confidence: medium

Queen Ingerid and the court send a fast-sailing vessel to Throndhjem about Harald's death and Sigurd's kingship; she goes to Viken, where the young Inge is chosen king at Borgar-thing.

Sigurd and Inge, brothers and sons of Harald, are accepted as kings in different regions, and the oath is directed to Harald's sons as a continuing royal line.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE BLIND AND OF HARALD GILLE. / PRELIMINARY REMARKS / SAGA OF SIGURD, INGE, AND EYSTEIN, THE SONS OF HARALD / PRELIMINARY REMARKS.; lines 29039-29131 confidence: high

King Inge sends a letter to King Sigurd and northern leaders and people with a salutation; he says both brothers are children, Sigurd five and Inge three, and must act with counsel.

King Inge and King Sigurd are brothers and child kings; Inge urges Sigurd to come with troops, Ottar supports the plan at the Thing, and Sigurd meets Inge in Viken.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 23773-23870 confidence: medium

Queen Gyda is daughter of Earl Godwin; her brothers include Toste and youngest brother Harald, who is brought up at Edward's court as foster-son and treated as Edward's own son because Edward has no children.

Toste and Harald are brothers; after Harald's crowning, Toste claims equal entitlement and sharp words pass between them.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 24571-24695 confidence: high

Haldor, a sensible man and great chief, says he knew both Saint Olaf and Harald intimately and never knew two men more alike in disposition; he lists shared understanding, boldness, ambition, courage, zeal in governing, and severity in revenge.

Haldor explicitly compares Saint Olaf and Harald as brothers, claiming deep similarity in disposition while contrasting their careers and deaths.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 24571-24695 confidence: high

Magnus Haraldson ruled after Harald's death and then co-ruled with his brother Olaf; Magnus had the northern part, Olaf the eastern part, and Magnus's son Hakon was fostered by Thorer of Steig.

Magnus and Olaf are two kings of Norway at the same time, with Magnus holding the north and Olaf the east.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 19659-19765 confidence: low

Svein in South Hordaland hears of war, sends war-tokens, summons bondes, receives divided support at a Thing, judges the force unreliable, sails to Denmark, and is kindly received by Hardaknut, who offers to divide Denmark with him.

Hardaknut receives his brother Svein kindly in Denmark and offers to divide the kingdom of Denmark with him, which Svein accepts.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE BLIND AND OF HARALD GILLE. / PRELIMINARY REMARKS; lines 28010-28118 confidence: medium

Harald gives peace except to Magnus's people. He captures Asbjorn and Nereid, lets them choose between hanging and the Sarpsborg waterfall, and Asbjorn chooses the cataract; the poem adds images of hanging and beasts and birds of prey.

Asbjorn and Nereid are brothers captured together and forced to choose between two execution methods, with the elder choosing the more dreadful death.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE BLIND AND OF HARALD GILLE. / PRELIMINARY REMARKS; lines 28625-28692 confidence: medium

After Harald has been king six years, Sigurd comes to Bergen, goes to his brother King Harald, places himself in the king's hands, discloses who his father was, and asks Harald to acknowledge their relationship; Harald gives no hasty or distinct reply and consults friends.

The passage identifies Sigurd as Harald's brother, then narrates accusation, attempted removal, escape, and later treachery between them.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE BLIND AND OF HARALD GILLE. / PRELIMINARY REMARKS; lines 28694-28732 confidence: medium

The people reply that they will never serve 'a man who had murdered his own brother' and add that without being Harald's brother he has 'no claim from descent to be king.'

The crowd says it will not serve a man who murdered his own brother, and adds that if Sigurd is not Harald's brother he lacks descent-claim to kingship.
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Laxdaela Saga CHAP. XXV / CHAP. XXVI / CHAP. XXVII / CHAP. XXVIII; lines 2204-2254 confidence: medium

Bolli is described as Kjartan's foster-brother, next to him in strength and prowess, strong, fair, courteous, warrior-like, finely dressed, and very fond of Kjartan.

Kjartan and Bolli are called foster-brothers, are very fond of each other, and are compared in deeds of strength and prowess.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: medium

Ran, Ægir’s sister and mate, lures mariners to dangerous rocks, spreads her net, entangles the men, breaks their vessels on cliffs, and draws them down into her realm.

Ægir is said to be mated with his sister Ran, and both are sea-associated figures connected with shipwreck and drowned dead.
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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

The Vala says the expected guest is Balder and that he is destined to be slain by Hodur, his blind brother.

The Vala states that Balder is destined to be slain by Hodur, his blind brother.
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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: medium

Odin and Frigga have twin sons: Hodur, blind and dark, and Balder, radiant, pure, light-bearing, and loved by gods and men.

The Vala says Balder will be slain by Hodur, his blind brother.
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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 7475-7592 confidence: medium

"He of Balder will / The slayer be, / And Odin's son / Of life bereave."

The passage foretells that Hodur will slay his brother Balder, Odin's son, and that another son of Odin will avenge the death.
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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 10667-10774 confidence: medium

Gudrun learns Swanhild's fate, arms Sörli, Hamdir, and Erp with gear vulnerable only to stone, sends them to avenge their sister, dies of grief, and is burned on a pyre.

Gudrun arms her sons for vengeance with protection overcome only by stone; after Sörli and Hamdir attack Ermenrich, stones are used to kill them.
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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

Volsung has ten sons and a daughter, Signy. Siggeir, King of the Goths, obtains consent to marry her; at the wedding she dislikes him but hides it, while her twin brother Sigmund suspects her reluctance.

Signy’s twin brother Sigmund alone suspects her reluctance to become Siggeir’s wife.
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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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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 9318-9428 confidence: high

Signy obtains that her brothers be chained to a fallen oak in the forest rather than immediately killed; Siggeir confines Signy in the palace under guard.

Signy, as sister or kinswoman of the captive brothers, intercedes for them and later sends honey into the forest so that Sigmund can survive and escape.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9430-9545 confidence: high

Sigmund comforts Signy, helps bury the family bones, vows vengeance, receives Signy's approval and promised aid, then withdraws to a remote forest hut and works as a smith.

Brother and sister Sigmund and Signy jointly bury the bones, agree on vengeance, and coordinate future aid.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 13084-13166 confidence: medium

Swanhild's brothers Erp, Hamdir, and Sörli hasten to avenge her death, compared with Castor and Pollux rescuing Helen.

Swanhild's brothers hasten to avenge her death, in comparison with Castor and Pollux rescuing Helen.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 confidence: high

Mundilfari's children Mani and Sol, named for moon and sun, are appointed to guide those chariots; Sol is spouse of Glaur, and the verse says they mark months and days.

Mani and Sol are brother and sister, named after the moon and sun, and are assigned to direct the celestial steeds of their namesakes.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1582-1707 confidence: high

As the brothers near shore, Geirrod pushes the boat back into the water, Agnar is carried away, and Geirrod returns with a lying tale and later succeeds to the throne.

Geirrod pushes Agnar's boat away, lies about him, and later succeeds his father on the throne.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1582-1707 confidence: high

In spring Odin provides a boat for the brothers. Near shore Geirrod jumps out, pushes the boat back, tells Agnar to sail into evil spirit power, lies to his father, and eventually succeeds to the throne.

Geirrod pushes Agnar's boat away, sends him off, lies about him, and later occupies the royal succession alone.
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The Poetic Edda ATLAKVITHA EN GRNLENZKA / THE GREENLAND LAY OF ATLI / INTRODUCTORY NOTE / NOTES; lines 19142-19192 confidence: medium

“Young beasts: Guthrun means Atlis sons, Erp and Eitil,” while Atli thinks of newly slaughtered beasts.

Erp and Eitil are identified as Atli's two sons, and “three kings” is glossed as Atli together with those two sons.
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The Poetic Edda ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE / NOTES; lines 20337-20389 confidence: medium

The line is obscure; one possible reading has Atli reproaching Guthrun for inciting him to fight his brothers for Buthli's land. Guthrun denies blame in stanza 91; the Volsungasaga supports this interpretation; historical Attila killed Bleda for sole rule.

Atli is interpreted as fighting his brothers for all of Buthli's land, and the note compares this to Attila's killing of Bleda for sole rule.
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The Poetic Edda GUTHRUNARKVITHA II, EN FORNA / THE SECOND, OR OLD, LAY OF GUTHRUN / INTRODUCTORY NOTE / NOTES; lines 17775-17884 confidence: medium

Sigmund, Sigurth's father, appears as a sea-rover in Guthrun's tapestry; the note also identifies Signy as Sigmund's twin sister and wife of Siggeir.

The note identifies Signy as Sigmund's twin sister.
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The Poetic Edda HAMTHESMOL / THE BALLAD OF HAMTHER / INTRODUCTORY NOTE / NOTES; lines 20907-21025 confidence: high

Guthrun's marriage to Jonak is explained; she is daughter of Gjuki, sister of Gunnar and Hogni, widow of Sigurth and Atli, and mother with Jonak of Hamther and Sorli, but not Erp.

Hamther and Sorli are repeatedly treated as a brother pair, sons of Jonak and Guthrun, linked to Svanhild's death and later to their own stoning.
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The Poetic Edda HAMTHESMOL / THE BALLAD OF HAMTHER / INTRODUCTORY NOTE / NOTES; lines 20907-21025 confidence: medium

Erp is described as the wise man, a son of Jonak but not of Guthrun, hence half-brother of Hamther and Sorli; the note says his birth status is otherwise unclear.

Erp is described as a wise half-brother; after his death, Hamther and Sorli each stumble and then acknowledge they had done ill to him.
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The Poetic Edda HAMTHESMOL / THE BALLAD OF HAMTHER / INTRODUCTORY NOTE / NOTES; lines 21027-21077 confidence: high

"As in the story told by Jordanes, Hamther and Sorli succeed in wounding Jormunrek (here they cut off his hands and feet), but do not kill him."

Hamther and Sorli are described as the two brothers acting together against Jormunrek.
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The Poetic Edda HELGAKVITHA HJORVARTHSSONAR / THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE / OF HJORVARTH AND SIGRLIN; lines 11030-11249 confidence: high

At the king's toast, the sacred boar is brought in, men lay hands on it and vow; Hethin vows to have Svava, his brother Helgi's beloved, and is seized with grief.

Hethin confesses the harmful vow to his brother Helgi; Helgi accepts that the sworn words will hold and speaks of a battle from which his return is doubtful.
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The Poetic Edda INTRODUCTORY NOTE / NOTES / PRONOUNCING INDEX OF PROPER NAMES / PRONOUNCING INDEX; lines 22700-23006 confidence: low

The index specifies relationships/roles in brief entries, including: 'Rind, mother of Vali'; 'Rn, wife of gir'; 'Sig-yn, wife of Loki'; 'Skirn-ir, Freyrs servant'; and 'Rosk-va, sister of Thjalfi'.

The index lists 'Rosk-va, sister of Thjalfi'.
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The Poetic Edda LOKASENNA / LOKIS WRANGLING / INTRODUCTORY NOTE / NOTES; lines 6933-7053 confidence: medium

Frigg is Othin's wife; Vili and Ve are Othin's brothers, and Ynglingasaga is cited for their taking Frigg as mistress during Othin's absence.

The notes report traditions of Njorth having children by his sister and of Vili and Ve taking Frigg as mistress during Othin's absence.
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The Poetic Edda NOTES / ATLAKVITHA EN GRNLENZKA / THE GREENLAND LAY OF ATLI / INTRODUCTORY NOTE; lines 18558-18660 confidence: medium

The two Atli poems are said to concern the visit of the sons of Gjuki to Atli's court, their deaths, and Guthrun's subsequent revenge on Atli, her husband.

Guthrun avenges her brothers after the deaths of the sons of Gjuki.
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The Poetic Edda NOTES / ATLAMOL EN GRNLENZKU / THE GREENLAND BALLAD OF ATLI / INTRODUCTORY NOTE; lines 19195-19304 confidence: medium

The note says Atlamol has the same substance as Atlakvitha: Atli's message to Gjuki's sons, their journey, the slaying of Hogni and Gunnar, Guthrun's bitterness, and her revenge on Atli.

The note names Hogni and Gunnar as slain brothers of Guthrun, whose bitterness over their death leads to bloody revenge on Atli.
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The Poetic Edda NOTES / FRA DAUTHA SINFJOTLA / OF SINFJOTLIS DEATH / INTRODUCTORY NOTE; lines 13064-13143 confidence: medium

The note summarizes Volsungasaga: Signy, Sigmund's twin sister, marries Siggeir; Siggeir hates Sigmund because Sigmund won a sword that had belonged to Othin; Siggeir betrays Volsung and his sons.

Signy is Sigmund's twin sister and, seeking a helper of Sigmund's own race, changes guise and conceives Sinfjotli by him.
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The Poetic Edda NOTES / GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE; lines 3660-3765 confidence: high

King Hrauthung's sons Agnar and Geirrth row out fishing, are driven to sea and wrecked at night, then winter with a poor peasant and housewife; the housewife cares for Agnar, and the peasant cares for Geirrth and teaches him wisdom.

The brothers Agnar and Geirrth are driven to sea, fostered after shipwreck, and later separated when Geirrth pushes the boat away with Agnar in it before becoming king.
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The Poetic Edda NOTES / GUTHRUNARHVOT / GUTHRUNS INCITING / INTRODUCTORY NOTE; lines 20392-20502 confidence: medium

A popular tale has Sunilda or Sanielh torn apart by wild horses because of her husband's treachery; her brothers Sarus and Ammius seek vengeance and wound but fail to kill Ermanarich.

Sunilda's brothers seek revenge in the related tale, and Guthrun urges her sons to avenge their sister Svanhild; the note also links Sarus and Ammius with Sorli and Hamther.
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The Poetic Edda NOTES / HAMTHESMOL / THE BALLAD OF HAMTHER / INTRODUCTORY NOTE; lines 20707-20832 confidence: high

Guthrun, daughter of Gjuki, whets her young sons to Svanhild’s vengeance.

Guthrun urges her young sons toward vengeance for Svanhild, who is identified as their sister; the expected avengers are a pair of brothers.
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The Poetic Edda NOTES / HAMTHESMOL / THE BALLAD OF HAMTHER / INTRODUCTORY NOTE; lines 20834-20904 confidence: high

Jormunrek laughs, calls for arms, looks at his shield, raises a gold cup, and says he would bind Hamther and Sorli with bowstrings and hang Gjuki's heirs.

Hamther and Sorli are named together, identified as sons of one mother, come to Jormunrek's dwelling, fight the Goths, and fall.
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The Poetic Edda NOTES / HAMTHESMOL / THE BALLAD OF HAMTHER / INTRODUCTORY NOTE; lines 20834-20904 confidence: high

Men tell Jormunrek that helmed warriors are outside and advise him to take counsel, saying he murdered their sister.

The report to Jormunrek says that he murdered the sister of the arriving mighty men, after which Hamther and Sorli enter his hall and fight.
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The Poetic Edda NOTES / HAMTHESMOL / THE BALLAD OF HAMTHER / INTRODUCTORY NOTE; lines 20834-20904 confidence: medium

Hamther says Erp would have cut off Jormunrek's head if living; he calls Erp the brother killed on the road and says the Norns drove him to slay the hero.

Hamther states that Erp, the brother killed on the road, would have taken Jormunrek's head if he were living.
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The Poetic Edda NOTES / REGINSMOL / THE BALLAD OF REGIN / INTRODUCTORY NOTE; lines 14111-14290 confidence: medium

Fafnir and Regin ask Hreithmar for a share of the wealth; Hreithmar refuses, and Fafnir stabs him while he sleeps.

Fafnir and Regin ask Hreithmar for a share; Fafnir kills their father, takes all the gold, and later refuses Regin's inheritance claim.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXV. ADVENTURE WITH A TROLL-WOMAN / CHAPTER LXVI. GRETTIR SLAYS A GIANT / CHAPTER LXVII. VISIT TO GUDMUND THE MIGHTY / CHAPTER LXVIII. FIGHT WITH THORODD THE SON OF SNORRI; lines 5562-5681 confidence: high

Illugi says: "I will go with you, brother... I will be faithful to you and will not run from you so long as you stand upright."

Illugi, Grettir's brother, promises faithfulness and goes with him despite danger and their mother's reluctance.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXIX. THE SPELL TAKES EFFECT / CHAPTER LXXX. THE SPELL CONTINUES TO WORK / CHAPTER LXXXI. THORBJORN AGAIN VISITS DRANGEY / CHAPTER LXXXII. THE LAST BATTLE--DEATH OF GRETTIR AND ILLUGI; lines 6503-6617 confidence: high

Grettir becomes so ill that he cannot stand; Illugi sits with him, and Glaum is made to keep watch.

Illugi stays with Grettir, defends the doorway, places his shield before him, and fights until overpowered.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXIX. THE SPELL TAKES EFFECT / CHAPTER LXXX. THE SPELL CONTINUES TO WORK / CHAPTER LXXXI. THORBJORN AGAIN VISITS DRANGEY / CHAPTER LXXXII. THE LAST BATTLE--DEATH OF GRETTIR AND ILLUGI; lines 6619-6693 confidence: medium

Illugi tells Angle that spells and sorcery by Angle and his foster-mother killed Grettir; Angle offers Illugi life if he swears not to avenge the party; Illugi refuses, says the killing was dishonourable, threatens vengeance if alive, and laughs when he learns they will kill him.

Illugi casts his lot with Grettir, refuses to abandon vengeance for him, and the passage says both brothers are buried on the island after Illugi is killed.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXXI. THORBJORN AGAIN VISITS DRANGEY / CHAPTER LXXXII. THE LAST BATTLE--DEATH OF GRETTIR AND ILLUGI / ENDNOTES: / CHAPTER LXXXIII. THORBJORN VISITS GRETTIR'S MOTHER AT BJARG; lines 6696-6758 confidence: medium

Grettir and Illugi's kinsmen grieve their deaths, call Angle's deed dastardly, accuse him of slaying a dying man and practicing sorcery, and consult learned men.

Grettir and Illugi are jointly mourned; the passage connects their deaths, Asdis's brave sons, Illugi's defense, and Grettir's postmortem sword grip.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXXIII. THORBJORN VISITS GRETTIR'S MOTHER AT BJARG / CHAPTER LXXXIV. THORBJORN IS EXILED AT THE THING / CHAPTER LXXXV. THORBJORN GOES TO NORWAY AND CONSTANTINOPLE / ENDNOTES:; lines 6857-6938 confidence: high

Thorsteinn Dromund, wealthy and well thought of, hears of Angle's departure to Constantinople, gives his property to kinsmen, secretly follows him, and intends to kill him.

Thorsteinn follows Angle to kill him and explicitly says he is Grettir's brother obtaining vengeance.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER VIII. ONUND AND ASMUND SAIL TO ICELAND / CHAPTER IX. ONUND SETTLES IN KALDBAK / CHAPTER XII. BATTLE AT RIFSKER / CHAPTER XIV. ASMUND'S CHILDREN. GRETTIR'S CHILDHOOD; lines 810-910 confidence: medium

Asmund Longhair sets up a large household at Bjarg. His children include Atli, Grettir, Thordis, and Rannveig. Atli is praised; Grettir is described as difficult, rough, quarrelsome, loved by his mother, and receiving little affection from Asmund.

The passage presents Atli as accomplished and well liked, while Grettir is hard to manage, quarrelsome, and in conflict with his father.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XL. ADVENTURE WITH THE BERSERK SNAEKOLL / CHAPTER XLI. THORSTEINN DROMUND'S ARMS / CHAPTER XLII. DEATH OF ASMUND LONGHAIR / CHAPTER XLIII. THE SONS OF THORIR OF SKARD ARE SLAIN BY ATLI AND GRIM; lines 3552-3616 confidence: medium

“THE SONS OF THORIR OF SKARD ARE SLAIN BY ATLI AND GRIM”

Gunnar and Thorgeir, brothers and sons of Thorir, act together in the ambush; Gunnar is killed, Thorgeir is struck down, and the chapter heading says the sons of Thorir are slain by Atli and Grim.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXVIII. / NJAL'S BURNING. / CHAPTER CXXIX. / SKARPHEDINN'S DEATH.; lines 12970-13119 confidence: high

Skarphedinn and Grim hold hands and tread the fire; Grim dies in the middle of the hall, and the falling roof traps Skarphedinn between roof and gable.

Skarphedinn and his brother Grim hold hands and tread the fire together, after which Grim dies.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXXIX. The End of Atli and his Kin and Folk. / CHAPTER XLI. Of the Wedding and Slaying of Swanhild. / CHAPTER XLII. Gudrun sends her Sons to avenge Swanhild. / CHAPTER XLIII. The Latter End of all the Kin of the Giukings.; lines 5229-5298 confidence: medium

Hamdir and Sorli meet Erp, their brother; he says he would help them as hand helps hand or foot helps foot, but they dismiss the answer and slay him.

Hamdir and Sorli kill Erp after dismissing his answer, then later realize that his hand-and-foot metaphor named the aid they needed.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung.; lines 1140-1247 confidence: medium

Signy privately tells her father and brothers that Siggeir has drawn together an army no man may meet and urges them to return home, gather power, and later avenge themselves.

After the defeat and killing of the Volsungs, Signy and Sigmund remain active as sister and brother: she saves him from the wolf and later hides and supplies him in the wild wood.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung.; lines 1249-1274 confidence: medium

Siggeir has two sons by Signy. When the elder is ten winters old, Signy sends him to Sigmund so he may help if Sigmund strives to avenge his father.

Signy sends her sons to her brother Sigmund as potential aid for avenging the father, and Sigmund reports his judgment of the boy to his sister.
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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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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE HELL-RIDE OF BRYNHILD. / FRAGMENTS OF THE LAY OF BRYNHILD / THE SECOND OR ANCIENT LAY OF GUDRUN. / THE SONG OF ATLI.; lines 7110-7320 confidence: medium

Gudrun, Giuki’s daughter, is introduced as avenger of her brethren: she kills Atli’s sons, kills Atli, and burns the hall and household.

Gudrun, sister of Gunnar and Hogni, sends a warning, warns them in person, and is introduced as avenger of her brethren.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE SECOND OR ANCIENT LAY OF GUDRUN. / THE SONG OF ATLI. / THE WHETTING OF GUDRUN. / THE LAY OF HAMDIR; lines 7758-7988 confidence: high

Sorli says he will not trade words with his mother and tells Gudrun she may weep for him and Hamdir, sitting fey on their steeds and doomed to die in far lands.

Hamdir and Sorli are repeatedly treated as a pair: Gudrun's sons, the sons of one mother, going together to Jormunrek's hall for vengeance.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE SECOND OR ANCIENT LAY OF GUDRUN. / THE SONG OF ATLI. / THE WHETTING OF GUDRUN. / THE LAY OF HAMDIR; lines 7990-8037 confidence: medium

Sorli says: “Bale, brother, wroughtst thou / By that bag’s opening,” and rebukes Hamdir for lacking wisdom and lore.

The passage presents Sorli and Hamdir as brothers in dialogue and has Hamdir recall Erp as their brother whom they slew by the way.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung. / CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund. / CHAPTER VIII. The Death of King Siggeir and of Signy.; lines 1441-1551 confidence: medium

Sigmund offers Signy escape and honor; Signy replies that she remembered Volsung's slaying, killed two children unfit for revenge, came to Sigmund in a witch-wife's shape, bore Sinfjotli by him, and acted so Siggeir would die and she would not live long.

Signy says Sinfjotli is the son of both herself and Sigmund, and that this was done so Siggeir might receive his death.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS. / CHAPTER V. Of the Slaying of King Volsung. / CHAPTER VII. Of the Birth of Sinfjotli the Son of Sigmund.; lines 1277-1339 confidence: medium

Signy goes to the earth-house of her brother and asks for harbour, saying she has gone astray in the woods; Sigmund allows the lone woman to stay.

Signy, disguised, goes to the earth-house of her brother Sigmund and shares his bed for three nights; afterward she bears Sinfjotli, whom the chapter heading identifies as Sigmund's son.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda IDUN. / THE NIFLUNGS AND GJUKUNGS. / MENJA AND FENJA. / THE GROTTESONG.; lines 4714-4938 confidence: medium

Fenja and Menja are called the prescient two and mighty maidens who have come to the house of King Frode, Fridleif's son, and must toil for him.

Fenja and Menja are repeatedly presented as a pair, identified as giantesses or mountain-giant fosterlings, and compelled as bond-women to turn Frode's mill.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda NOTES. / ENEA. / HERIKON. / THE HISTORICAL ODIN.; lines 5061-5161 confidence: medium

The historical Odin is compared with Heimskringla and Aeneas traditions; the story is called myth but said to function as history. Roman myth of Romulus, Remus, Mars, wolf, and fratricide is described as prophetic of Rome.

The passage names Romulus and Remus and highlights fratricide Romulus in the Roman myth.
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native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3212-3309 confidence: low

The Giant Pike opening describes a family line; after deaths of grandfather and parents, two boys are left with their grandmother, who helps them fish by canoe and night lines.

The Giant Pike opening states that two boys are left with only their grandmother after the deaths of older family members.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3311-3417 confidence: high

Two boys play with bows and arrows near a lake; their grandmother warns against swimming because of a big pike; the younger swims for a floating arrow, says a word glossed as 'swallowed in the water,' and the pike swallows him.

The older brother believes and repeats the grandmother's warning, while the younger brother disbelieves it and suffers the consequence.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3843-3965 confidence: medium

The sons say their mother will not tell them, suspect Iroquois will kill them, and decide to sleep with the baby.

Two older sons arrange to sleep near their baby brother, wrap him in a blanket, and leave at night to avoid the Iroquois.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4524-4636 confidence: high

In the Wemishus tale, a Cannibal/Witigo kills a family except for two boys, intends to fatten and eat them, and the older boy sends the younger to find their mother's awl.

Two small brothers alone survive the killing of their family by the Cannibal/Witigo and flee together.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4638-4738 confidence: medium

The young man tells his wife her father burned his clothes and turned into a juniper tree. He then announces he is going away and may or may not return, intending to seek his younger brother.

The older brother leaves home to look for his younger brother, finds him, and begins proving his identity through memory and questions about family.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4741-4840 confidence: high

A scar and remembered root scratch confirm the youth's brother; the elder wants him to go home, the younger refuses, and the elder reveals two grown sons after crying.

The opening fragment uses the scar from a remembered root scratch to confirm the relationship between two brothers.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 5145-5244 confidence: high

Tcikapis lives with his sister after Katci'tos killed their parents; his sister tells him their parents' hair colors; he goes out with bow and arrows and asks animals, including bear, whether they eat people.

Tcikapis lives with his sister after their parents' death, seeks the animal that killed them, kills it, and recovers their hair.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 5564-5671 confidence: high

Two brothers live near a Witigo/Cannibal tribe; the Cannibals kill and eat men when possible. The brothers encounter them, escape, and Kanweo warns his people to prepare for battle.

The passage opens with two brothers, and the later killing of one brother motivates Kanweo's revenge against the Cannibals.
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Notes on the Eastern Cree and Northern Saulteaux SOCIAL ORGANIZATION. / RELIGION. / MORTUARY CUSTOMS. / NORTHERN SAULTEAUX TALES.; lines 8477-8572 confidence: high

The husband disguises himself in the wife’s dress, summons the man from the tree, kills and beheads him, cooks some of his blood with deer blood, feeds it to the wife with venison, identifies it as her paramour’s blood, then kills and beheads her and leaves the children.

The two brothers are deserted after their mother is killed and flee together from her animated head.
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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 BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 3051-3155 confidence: medium

Bloody feathers reveal the father's death to the boy; the brothers travel west, find the cubs and breasts on a tree, reach the Crow lodge, are denied by their mother, and are hidden by the Crows when the chief orders them killed.

Two brothers are denied by their mother and threatened by the chief, but the Crow household hides them, raises them, and prospers with them.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 3157-3247 confidence: high

The snake eats larger game, encircles the village with its heads near the palisade gate, eats people who come out, leaves only one man and his sister, then goes to the top of a mountain.

After the snake has eaten the people who come out of the palisade gate, only one man and his sister remain.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6557-6650 confidence: high

The young man overtakes his sister; they hear the roaring Ganiagwaihegowa, the sister is afraid, and the young man dreams of a woman who gives him a stone and words for defense.

The brother and sister flee together while the Ganiagwaihegowa repeatedly follows their tracks and threatens to overtake and eat them.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6652-6740 confidence: high

An old man catches the approaching Ganiagwaihegowa in a long net, denies seeing the two people, and had told them to run to their grandfather.

The brother and sister flee the Ganiagwaihegowa and receive aid or direction from an old man, their grandfather’s location, S'hagodiyoweqgowa, and the Djogeon lodge.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6652-6740 confidence: high

The older boy hears the baby crying in the hollow log, feeds him soup made of deer intestines, and the strengthened little child comes out so the brothers can play together.

The older brother finds the little brother, feeds him deer-intestine soup, helps him grow stronger, and makes him clothing.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6930-7032 confidence: high

The father recovers, finds and rescues the children, builds a bough lodge, instructs the boy to feed the dog, carry his sister always, return when the dog is uneasy, and then pursues the mother.

The father instructs the boy to keep his sister on his back and never leave her; the narrative centers on the brother-sister pair until the sister is taken.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7824-7920 confidence: high

Hodadenon lives with his elder sister Yenyent'hwus in a bark lodge; she fastens the door while planting, keeps him from going out alone, and gives him a raccoon's foot, bow, and arrows that strike the tossed foot when commanded.

Hodadenon lives with his elder sister, who fastens the lodge door to protect him and restricts him from going out alone.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8205-8300 confidence: medium

Hodadenon hears his brother Hotgoendaqsais sing and call his name; Yenyent'hwus says he is in the east at sunrise, tied to a stake, and burned with firebrands so that his tears are wampum.

Hotgoendaqsais calls Hodadenon's name as brother and is described as tied to a stake and burned so that his tears become wampum.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8398-8497 confidence: high

Hodadenon says the tortured young man is his brother and that tomorrow he will destroy the place and all the people in it.

Hodadenon identifies the tortured man as his brother, rescues him from the post, and destroys the hostile lodge and its occupants.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8861-8960 confidence: high

A woman uses two pieces of bark to lead Hodadenon from the water to the lodge without tracks; in the lodge he says he is her brother and came after her, and she agrees to go with him after waiting until midday.

Hodadenon says he is the woman's brother and has come after her; she helps him avoid leaving tracks and hides him in the lodge.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8962-9067 confidence: medium

Hodadenon melts the ice, lands with his sister, returns home through the lodge directions, seats her on the northwestern couch, and the family is complete.

Hodadenon brings his sister home, seats her in the lodge, and the family is described as complete and happy.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8962-9067 confidence: medium

The nephew watches at night through a hole in his cover and sees the uncle raise an old couch and call out a beautiful, strong, active young man.

The nephew secretly watches the uncle reveal a hidden young man, believes he is his brother, and later calls him out from concealment.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9069-9163 confidence: medium

At the small lodge, the boy meets a boy just like himself, with black hair on the crown and red hair on the sides; they become brothers, and the household includes a grandmother and two sisters.

The younger boy meets a same-aged, same-sized boy just like himself; after they look at one another, they become brothers.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28922-29018 confidence: medium

A tall human being arrives, summons the Corn Maiden from the lodge, examines a stone ax and flint arrowhead, asks if they can kill, and carries away his youngest sister captive; the passage names the abductor as the Stone Giant.

The Stone Giant carries away the Maiden; another brother pursues, wounds him with a flint arrow, and recovers his younger sister.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25713-25812 confidence: high

The legend of Hodadenon begins with an infant brother and elder sister living alone in a very long lodge, with the only remaining fire at one end.

An infant brother and elder sister live alone after sorcerers caused their numerous relations to perish.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 34008-34662 confidence: medium

The great child calls another figure to come hither; kinship wording glossed as “thou-I-brothers (are)” appears, and a human being is present at or near the canoe; an uncle term also appears nearby in speech.

The passage uses brother language for the two figures and states that they resemble one another or are alike/equal.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 34664-35363 confidence: medium

Dialogue describes equal swiftness, similar bodies or dimensions, arrows, brotherhood, an uncle, Okteondon, and a plan to go yonder to amuse themselves.

The opening dialogue emphasizes that two figures are alike in body, swiftness, size, and arrows, and says that they are brothers.
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Seneca Fiction, Legends, and Myths BSWITTJ / HSWITTJ / HEW ITT J / CUSTIW; lines 15300-15403 confidence: medium

Turtle tells his sister that they are about to die because S'hagodiyoweqgowa will come next; he says she should have accepted the youngest brother, who is good and has great orenda.

S'hagodiyoweqgowa seizes Turtle's sister and tries to pull her away; Turtle, her brother, intervenes by biting him.
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Seneca Fiction, Legends, and Myths BSWITTJ / HSWITTJ / HEW ITT J / CUSTIW; lines 15300-15403 confidence: high

Two days later S'hagodiyoweqgowa passes through Turtle's bowels; Turtle predicts he will regain consciousness in ten days and pursue them, so Turtle's sister carries Turtle in a basket and flees.

Turtle and his sister flee together after Turtle predicts S'hagodiyoweqgowa will recover and pursue them; the sister carries Turtle in a basket while escaping.
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Seneca Fiction, Legends, and Myths BXWITT. / BBWITTJ / CURTIN / HSWITTJ; lines 25286-25375 confidence: high

The youngest son tells his sister they must follow their father's path; in winter, on a trail in light snow, he dashes his tiny cur against the ground, it becomes a very large dog, and he sends it away.

The youngest son tells his sister they must follow their father's path, and the brother and sister travel together in winter.
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Seneca Fiction, Legends, and Myths BXWITT. / BBWITTJ / CURTIN / HSWITTJ; lines 25377-25417 confidence: high

After eating the remains of venison, the boy finds a flint and stone ax; he and his sister travel into a blinding snowstorm and find a rude shelter of interlocking fallen pine and cedar limbs with dry leaves inside and deep snow outside.

The passage centers on a boy and his sister traveling together through a snowstorm, sharing shelter, fire, and food.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23587-23694 confidence: medium

At night the brothers return to the lodge one by one, all except the eldest, whose absence is noted.

The next younger brother leaves the lodge to seek the missing eldest brother and follows his trail through the passage.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24446-24541 confidence: high

The youngest brother says none of the brothers has the orenda to kill him, that his sister alone can kill him, and instructs them to build a secure log lodge, place his body and living sister inside, position his head correctly, and seal the lodge with logs.

The youth states that only his sister has the potency to kill him, and she beheads him.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24544-24639 confidence: high

The siblings remove enough logs to climb out and regain freedom; the blind brother says they should go home by traveling directly southward.

The brother and sister escape together, travel together, divide practical roles, and make decisions through consultation.
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Seneca Fiction, Legends, and Myths CUBTIK / SENEGA FICTION, LEGENDS, AND MYTHS / Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS; lines 21908-22006 confidence: high

The passage opens the Seneca legend and states that two brothers lived together in a village lodge; the time of the story is autumn.

The narrative centers on two brothers who live together and go into the forest to hunt deer.
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Seneca Fiction, Legends, and Myths CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS / BIWITT / UBOBNDB; lines 38500-39519 confidence: high

The woman embraces him and says, in the English gloss, 'I [am] thy elder sister.'

The woman declares herself the young male figure's elder sister, and the pair are later glossed as elder-sister/younger-brother.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19614-19708 confidence: high

The boys return home, find their father by the fire singing of their loss, declare that they have not been killed and cannot be harmed, and recount traveling by a dry-land stream to the Genonsgwa lodge, killing two Genonsgwa, and burning the lodge.

The two boys travel and act together, return to their father, and then set out together to visit dangerous uncles.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19809-19854 confidence: medium

The younger boy “caught the chief by the hair and cut his head off” and says they should not talk with him.

Two brothers are accepted as chiefs after the younger brother kills the chief, the brothers instruct the people to remain in their homes, and the younger brother reports that all man-eaters in the west have been killed.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11340-11437 confidence: medium

Twin boys are born to the young couple; their father sends them after their uncle, they bring him home, and ask their grandmother to marry him; she agrees and all live happily together.

Twin boys are born, sent to find their uncle, bring him home, and arrange his marriage to their grandmother.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11541-11635 confidence: high

Two brothers live alone in the forest, believe they are the only persons in the world, are devoted to each other, and the younger brother plans while the elder does what he says.

The passage centers on two devoted brothers: the younger plans and directs, while the elder hunts and carries out instructions.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11637-11695 confidence: medium

The youth studies birdsong, grows wise, says people will sing these songs and wear feathers, warns of danger in careless singing, and says birds taught him singing, thanks, praise, and dance.

The passage contrasts the two brothers and states that the youth was the wiser of the two while the elder worries over and cares for him.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11697-11767 confidence: high

The elder brother hears turkey noises from the roof and believes the younger brother has turned into a turkey; the younger brother warns that a woman is coming and says he will follow if the elder goes with her.

The younger brother warns the elder not to go, follows after the elder leaves with the woman, travels west to find him, and promises to take him away.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11769-11859 confidence: high

Turkey Brother worries about his brother, removes the turkey-skin robe grown to him, puts on his plumed chin-band, and summons his tutelary Moose while in human form.

One brother calls his tutelary Moose to bring back his captive brother, and the brother returns home.
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Seneca Fiction, Legends, and Myths HEWITT. / S5SJ LEGENDS 587 / HIWITT. / BBWITT.; lines 27117-27210 confidence: high

The nephew takes up the bark case containing his sister, carries it on his back by a forehead strap, and goes to the place where his uncle's skull protrudes from the ground.

The youth carries his sister in a bark case, is instructed to guard her carefully, and does not leave her alone while performing the required tasks.
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Seneca Fiction, Legends, and Myths HEWITT. / S5SJ LEGENDS 587 / HIWITT. / BBWITT.; lines 27212-27305 confidence: high

Gadjis'dodo' returns to the lodge where his sister is fastened in a bark case; she smiles and says she is thankful that she and her elder brother are still alive.

The sister addresses Gadjis'dodo' as elder brother, says both have survived, and he later declares the group reunited in full number.
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Seneca Fiction, Legends, and Myths HEWITT. / S5SJ LEGENDS 587 / HIWITT. / BBWITT.; lines 27212-27305 confidence: high

At the public assembly lodge, Dehaenhyowens calls for young male volunteers, says they must renounce life and kin and continue despite obstacles, names his brother Gaenhyakdondye as co-volunteer and co-leader, and gains 28 additional volunteers.

Dehaenhyowens and his brother Gaenhyakdondye volunteer and lead the party together as war chiefs.
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Seneca Fiction, Legends, and Myths HI WITT J / HEWITT. / S5SJ LEGENDS 587 / HIWITT.; lines 26866-26962 confidence: medium

The skull uncle says that the youth’s sister is also there, enclosed in a bark case set up under the old man’s bed, and that the youth can remedy this by overcoming him again.

The skull uncle identifies the hidden person as the youth’s sister and directs the youth to make her the object of the next dream-word demand.
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Seneca Fiction, Legends, and Myths HI WITT J / HEWITT. / S5SJ LEGENDS 587 / HIWITT.; lines 26964-27062 confidence: medium

The old man says the desired object may be the small woman in a bark case under his bed, then proposes making a small bark case and doll as a customary way to divine or fulfill a dream word.

A very small woman is hidden in a bark case under the uncle's bed, smiles at her brother, and is later identified as the youth's sister in the bark case.
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Seneca Fiction, Legends, and Myths HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ; lines 12199-12303 confidence: medium

The larger child says the father's uncle killed their mother, cut off her head and breasts, threw her intestines into a hollow log, and that the children survived there by drawing milk from the breasts; the children take meat to feed their mother.

The two boys survive among the mother's intestines by drawing milk from her severed breasts after her killing and dismemberment.
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Seneca Fiction, Legends, and Myths HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ; lines 12305-12401 confidence: medium

An invisible brother calls for the man to run, pushes him by the neck, and helps him reach the mothers' lodge; the man asks the mothers for help.

An invisible brother urges the man forward, pushes him so he runs faster, later directs him toward his children in the west, and then disappears.
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Seneca Fiction, Legends, and Myths HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ; lines 12403-12491 confidence: medium

The old woman and girl search for the crying voices, find two small children apparently near the ground, clothed in skins and carrying small weapons, and adopt them as children and grandchildren.

The two boys are found as very small children, already have weapons, soon seem larger, and kill increasingly larger game.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 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 HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20452-20537 confidence: medium

The girls reach their mother, are told they failed and must try again, then on the next attempt reach the right lodge and marry two men by setting bread before them and declaring marriage intent.

The tale pairs elder and younger sisters with elder and younger brother-husbands, and the brothers repeatedly mirror each other's speech and actions.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 20837-20937 confidence: high

In 'Gaqga and Sgagedi,' a brother and sister live together, and the brother never allows the sister to go outside.

A brother and sister live together, and the brother forbids the sister to go outside while assigning the dog to stay with her.
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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 J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18016-18115 confidence: high

The elder brother forms a deer from earth, brings it to life by blowing upon it, tells it to run swiftly, and in the same manner makes wild animals and a human being from earth.

The passage presents an elder and younger brother whose acts of creation oppose one another: the elder brother makes humans and animals, while the younger brother repeatedly produces hostile or failed beings directed against them.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18117-18206 confidence: high

Two brothers live in a secluded forest lodge; the elder warns the younger to guard against harm and says a human skull and other sacred things are hidden under his bed and must not be shown.

The action centers on two brothers living together in a secluded forest lodge.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4473-4578 confidence: medium

Turkey Brother rejoices and asks about going home to their uncle; the elder brother refuses, puts on the old man's worn-out garments, and appears old with a weak voice and terrifying cough.

Turkey Brother is treated as the elder brother's brother and accompanies him to the chief's village and lodge.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3589-3689 confidence: medium

The next tale is titled 'Ohohwa (the Owl) and the Two Sisters'; two sisters live near the edge of a village clearing, the chief near the center, and their widowed mother uses deer droppings in hominy instead of venison or fish because the household is poor.

The next tale opens by identifying two sisters living with their widowed mother, whose household lacks meat or fish.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3691-3795 confidence: high

The sisters prepare marriage bread; their mother describes the young man as hooked-nosed, magically powerful, with live deer heads by the fire and many deer, and warns that his similar uncle will try to seduce them.

The sisters decide to go together, travel together, uncover the old man together, and later escape the attempted remarriage.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3797-3892 confidence: high

Two brothers hunt in the woods, find game, build a good-sized lodge, and enjoy everything in common.

The two brothers live in the same lodge but divide it with a partition and separate doors, each living and hunting separately.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3894-3985 confidence: high

The brothers fight with clubs and knives, become indistinguishable in wrestling, and the woman strikes the elder after seeing the squash shell.

The central conflict in this passage is between elder and younger brothers who fight directly; the elder is killed and later pursues the younger.
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Seneca Fiction, Legends, and Myths S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ / BIWITTJ; lines 32258-32306 confidence: high

The brother and sister travel homeward, encamp at night, and camp five nights before reaching home. The wording says they were 'immolested' by sorcerers who commonly infested the way, which appears textually ambiguous in this excerpt.

The brother and sister travel home together, and at home the brother stresses that they must love and respect one another as siblings.
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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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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT; lines 1078-1174 confidence: medium

Iroquois and Algonquian traditions are said to picture snow as a living body formed by the God of Winter, whose breath drives animals and birds into retreat or hibernation, represented as hiding from his brother, the Master or God of Life.

The God of Winter and the Master or God of Life are described as brothers, and the passage contrasts winter retreat or hibernation with the God of Life.
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Seneca Fiction, Legends, and Myths SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ / FICTION; lines 12494-12585 confidence: medium

The two old women are identified as Gwidogwido people and sisters, possessing very powerful orenda that makes them hard to conquer by sorcery; they take their clubs out through the smoke-hole.

The two old women are sisters with powerful orenda and they attack Doonongaes with clubs.
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Seneca Fiction, Legends, and Myths SENEGA FICTION, LEGENDS, AND MYTHS / Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS / S55S1 LEQBNDB 497; lines 22009-22110 confidence: high

The elder brother says they may die because the younger brother repeatedly did what he had forbidden, namely saying he was fleet-footed; he fears the challenger may not be human and may be a monster.

The brothers have contrasting functions: the younger brother accepts and runs the dangerous race, while the elder brother warns, grieves, prepares moccasins, and plans to notify friends.
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Seneca Fiction, Legends, and Myths SSSSA LEGENDS 621 / BBWITTJ / HBWITT, / BXWITI'J; lines 30136-30229 confidence: high

The pair dwell together, appear as husband and wife, and the brother tells his sister to be courageous and obey him so they can escape and live until reaching their distant starting place.

The brother and sister act together, and the brother says they must escape in order to live.
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Seneca Fiction, Legends, and Myths SSSSA LEGENDS 621 / BBWITTJ / HBWITT, / BXWITI'J; lines 30231-30325 confidence: high

The young man tells the old woman, addressed as mother, that they will return after one night; after arriving home he tells his sister to prepare to escape, with her leading and him remaining behind.

The brother and sister coordinate an escape, with the brother staying behind while the sister departs, and the dog helper is also called their brother.
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Seneca Fiction, Legends, and Myths SSSSA LEGENDS 621 / BBWITTJ / HBWITT, / BXWITI'J; lines 30327-30428 confidence: medium

The old woman returns home; the young man is already there. The owl pets make noise; the screech owl says 'It is another one,' and the horned owl says he has taken his younger sister as wife. The young man dismisses the speech and tells her to feed the pets meat.

The horned owl says he has taken his younger sister as wife, and the later flight involves the young man following his sister and the plural fugitives being pursued.
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Seneca Fiction, Legends, and Myths SSSSA LEGENDS 621 / BBWITTJ / HBWITT, / BXWITI'J; lines 30430-30515 confidence: high

The young man overtakes his exhausted sister and flees with her; the next morning he cuts a red willow rod, strikes the dog three times, and the dog becomes very small.

The young man rejoins his younger sister, encourages her, drags or leads her while she is exhausted, and reaches refuge with her.
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Seneca Fiction, Legends, and Myths UBOBNDB / CUBTIN,! / LEQBKD8 / LEOEKDB; lines 42466-42838 confidence: high

Opening lines include directional speech about going here or thither and identify two female figures as sisters, including a younger sister.

The passage explicitly identifies two sisters or two maidens and distinguishes younger and elder sisters in the same event sequence.
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native american northwest coast

Chinook Texts Chinook Texts / BOAS J; lines 1911-1998 confidence: high

Blue-Jay and Robin are hungry, go by canoe to the sea slough, Blue-Jay calls the sleeper fish five times until it nears shore, spears it, and they take it home.

The passage repeatedly organizes action through sibling relations: Blue-Jay with elder brother Robin in hunting, eating, and curing, and Blue-Jay with elder sister Io'i in the later food episode.
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Chinook Texts Chinook Texts / BOAS J; lines 2000-2078 confidence: medium

Ghosts go out at night to buy a wife, buy Io'i, her family keeps the dentalia, they are married at night, and Io'i disappears by morning.

Blue-Jay and Io'i are a sibling pair; after Io'i's disappearance following ghost marriage, Blue-Jay searches and asks where people go when they die.
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Chinook Texts Chinook Texts / BOAS J; lines 2080-2171 confidence: high

Ckulkulo'L, called the salmon-harpoon, is told by his elder sister to catch steel-head salmon; he makes a harpoon, catches a salmon while she digs roots, roasts it, rejects giving her any portion, eats the whole fish, and is later fed roasted roots by her.

Ckulkulo'L and his elder sister form a sibling pair in which the sister feeds him roots while he catches salmon and gives her none.
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Chinook Texts Chinook Texts / BOAS J; lines 2173-2258 confidence: high

The woman decides to desert the child and leaves him at a maple; a man working at a canoe hears him crying, finds him, and tells his wife to feign pregnancy so their daughter will believe a brother has been born.

The girl is presented as the boy's sister, taunts him about his origin, and is killed by him after repeated conflict.
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Chinook Texts Chinook Texts / BOAS J; lines 2260-2296 confidence: medium

The panther finds a spruce branch, twists it, throws it under his bed, and wishes it would become a man.

The panther wishes a twisted spruce branch would become a man; a youth later sings that his brother calls him a spruce branch and twisted him, and the panther treats him as a younger brother.
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Chinook Texts Chinook Texts; lines 226-315 confidence: high

She falls sick and gives birth to two boys; when they are older she tells them not to go upriver and to go only downriver.

Two boys, one elder and one brother, grow into young men and travel together as Cikia.
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Chinook Texts Chinook Texts; lines 572-656 confidence: high

Blue-Jay urges the people to leave; the siblings return from hunting to find no people or houses, and the sister says she does not know who caused her pregnancy except that she swallowed water in mist.

A brother and sister are deserted by their people, find hidden fire, build shelter, and continue living together.
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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 2 BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES; lines 9942-10024 confidence: medium

ALotEmdalag'ils identifies the mask of X'imsElilEla as chief of the masks, names forty masks, places them correctly, and gives instruction about MamayoLEmalaga giving birth to a boy and a girl and about children dancing immediately after birth.

The instruction includes MamayoLEmalaga giving birth to a boy and a girl, and children who dance immediately after being born.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 1938-2030 confidence: medium

K'imged and Llaqwal soon have twins, one boy and one girl; Hayogwis and his numaym prepare a marriage gift and load eight canoes with woolen, mountain-goat, and cedar-bark blankets and slaves.

The birth of twins, one boy and one girl, triggers a gift-giving and naming sequence in which both children receive names.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 4263-4358 confidence: low

The passage note says the name of Smoke-All-Round became YayaqoLlalas because Yaqostod gave a potlatch for his younger brother.

Yaqostod arranges for his younger brother, whose name is changed through potlatch, to stand next to him after he takes the head seat.
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Ethnology of the Kwakiutl, Part 2 F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339 / ADDKNI.A 1363; lines 14643-14750 confidence: high

After the houses are finished, ^maxuyalidze says they will invite the tribes and goes to Fort Rupert. ^walas ^nemogwis wears abalone ornaments; O'maxt!alalaLe' says he looks like a chief and names him G'ExsEm, 'chief's face.' The passage explains G'igilgam and G'ExsEm descent through elder and younger brothers and right/left maternal breasts.

The passage explains the G'igilgam and G'ExsEm numaym through elder and younger brothers, a chiefly appearance, a bestowed name, and right/left maternal nursing imagery.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10767-10879 confidence: high

During famine in Ilada many people die; a young virgin survivor sets out with her clothes to visit her married sister in a distant village, hoping for food.

Two sisters survive famine-stricken villages, meet while seeking or lacking food, and share the younger sister's last small supply of salmon-spawn with berries.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 11178-11272 confidence: medium

The head wife treats her stepson well, later loads a canoe with a box, bundle, and rope, takes her eldest son and stepson to a sea island, and has the stepson pushed into the box and covered; she then takes an abalone-covered blanket.

The head wife's son pushes his younger brother into the box after the head wife has induced the stepson to remove the cover.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 11274-11370 confidence: medium

The daughters walk along the beach. The younger daughter sees something like the sun floating on the sea, but the elder does not attend to her; later the younger wonders if it is what their mother described.

The younger sister repeatedly notices and identifies the sun-like floating object and box while the elder sister first ignores her and focuses on going home.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 11976-12168 confidence: medium

Moda^na, a hamats!a, and his sister were drowned on Virgin Rock; the mourning song is sung by all men and women assembled in the house of the deceased.

The passage states that Moda^na and his sister drowned together and that a communal mourning song is sung for the deceased.
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Ethnology of the Kwakiutl, Part 2 KWKXAOII.A / F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339; lines 13605-13720 confidence: medium

When a woman has a son by a second husband and there is also a sister from the first husband, the full-grown man cannot marry his sister because they have one mother, even though their fathers differ; the narrator says he has not seen or heard of such a marriage.

The passage identifies a brother and sister with one mother and different fathers as unable to marry.
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Ethnology of the Kwakiutl, Part 2 KWKXAOII.A / F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339; lines 13902-14006 confidence: high

The younger brother may show the LEWElaxa obtained in marriage only if he can obtain as much property as ^mEmx'o ^maxwa gave away; the marriage name does not accompany it because the name is for first children of chiefs.

The younger brother can borrow ritual privilege, cannot keep it, but may inherit the elder brother's privileges and house if authorized by the elder brother's last word and not blocked by an heir.
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Ethnology of the Kwakiutl, Part 2 KWKXAOII.A / F.UULY HISTORIKS / SOXGS / AIIDF.TCDA 1339; lines 13902-14006 confidence: medium

"the younger brother often bewitches his elder brother" so that he may die quickly and the younger brother may take his seat.

The passage explicitly states that a younger brother is said to bewitch his elder brother so the elder will die quickly and the younger brother can take his seat.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14703-14811 confidence: medium

One child becomes a strong wild crab-apple tree; his sister sharpens her hands, encourages him, climbs him when one root remains, cuts down the feather, and a string of them falls.

A brother becomes a wild crab-apple tree, and his sister climbs him to reach and cut down the feather.
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Haida Texts and Myths: Skidegate Dialect ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL; lines 7961-8076 confidence: high

The boy’s younger brother is very small and he has a dog. When the people depart, he brings out the younger brother and takes the dog. After the canoes leave, he digs where the woman had sat, finds a small roped box, builds a house, and finds a grease-box, mussel shells containing burning coals, grease, cranberries, and ten salmon.

The abandoned boy keeps the food for his younger brother, worries when nothing is left for him, and delays eating until the younger brother has enough.
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Haida Texts and Myths: Skidegate Dialect ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL; lines 8277-8388 confidence: high

After living with his wives, he repeatedly lies in bed and weeps; his wife tells her father he is homesick for the younger brother he left.

The protagonist lies abed because he is homesick for the younger brother he left, then travels back toward the town where the brother was left.
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Haida Texts and Myths: Skidegate Dialect HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS / HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER / THE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS; lines 12535-12637 confidence: medium

A town chief lets his nephews have his wife and sends them for an old dead tree, bark, and a cormorant net; after this has happened for a while, nine are destroyed.

The passage begins with nine nephews destroyed, then introduces their younger brother, who learns of it and undertakes the actions that overcome the uncle’s powers.
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Haida Texts and Myths: Skidegate Dialect RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD; lines 9176-9282 confidence: medium

Upward pulls the singers in, asks why they clubbed seals on his reef, fastens them to canoe seats, and starts homeward; the two then seize him, fasten him to the canoe, take in his hair seal, and go back.

Upward fastens two men to canoe seats, but one calls to his younger brother and both seize Upward, fasten him to the canoe, and take him away.
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Haida Texts and Myths: Skidegate Dialect SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS; lines 12202-12287 confidence: high

At evening burning pitchwood approaches; the sister, long ago carried away in the woods, arrives with food and tells him his brother-in-law will watch the canoe and that he should wait after daybreak before approaching it.

A sister long absent in the woods returns to her brother with good food and later accepts crab arms as gifts while continuing nightly food visits.
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Haida Texts and Myths: Skidegate Dialect SOUNDING-GAMBLING-STICKS / STORY OF THE FOOD-GIVING-TOWN PEOPLE / STORY OF THOSE-BORN-AT-SKEDANS / A STORY TOLD TO ACCOMPANY BEAR SONGS; lines 4398-4524 confidence: high

Marten's younger brother has disappeared. Marten travels around the island, hears people singing, says the human beings have finished singing, turns his marten-skin upside down, dances with a beating stick, acts choked, and is identified as Black-bear's elder brother.

The passage explicitly states that Marten was Black-bear's elder brother and also calls Black-bear Marten's younger brother.
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Haida Texts and Myths: Skidegate Dialect STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER / SLAUGHTER-LOVER.; lines 15578-15689 confidence: medium

The son asks where the town is, says he will see it despite his mother’s warning, and goes to help his sister with a concealed copper bow after throwing away the bow his mother made.

The brother goes to help his mistreated sister, directs her to carry copper objects inside, and the house and whole town burn with no one saved; the text says he did it on account of his uncles.
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Haida Texts and Myths: Skidegate Dialect SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS / HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER; lines 12498-12532 confidence: medium

The young man puts on the tʼᴇn bird skin and flies back to the deserted village; only his two younger sisters remain, and they catch him with a noose made from their hair while he permits it.

Only two younger sisters remain after the village has been killed; they make a hair noose and catch the returned bird, who is their brother.
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Haida Texts and Myths: Skidegate Dialect THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS / STORY OF THE FOOD-GIVING-TOWN PEOPLE; lines 3470-3579 confidence: medium

Her eldest brother is found dead in the morning, then the next eldest, and this continues until seven have been found dead.

Seven brothers are found dead; the sister then comes to the youngest brother at night, and he escapes while she pursues him around the island.
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Haida Texts and Myths: Skidegate Dialect THE STORY OF ONE WHO SAW AN EAGLE TOWN / THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS / THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES; lines 13037-13156 confidence: high

A man and his sister are abandoned by his nine uncles, build a small house under a tree, and repeatedly see two ravens come from the west coast, perch, wipe their bills, and fly back over a mountain.

A man and his sister are abandoned by nine uncles and must live and travel together away from the abandoners.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE PEBBLE-TOWN PEOPLE AND THE SLAVES / WAR BETWEEN THE PEOPLE OF KLOO AND THE PEOPLE OF NINSTINTS / WARS BETWEEN THE PEOPLE OF NINSTINTS AND THE PEOPLE OF SKIDEGATE / WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO; lines 18419-18530 confidence: medium

The man whose sister was killed cannot get a canoe; Ginᴀ′skilas lends and then withholds one, Alder orders Kꜝwi′dᴀña-i to cut cedar limbs from it, winter passes, and Alder and Grandson go to Skidegate to war in spring.

In the aftermath of the woman’s killing, a man connected with the killed sister and his younger brother work on a canoe, and Alder addresses Kꜝwi′dᴀña-i as younger brother during the canoe dispute.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7354-7456 confidence: high

The next day the figure is hungry again; the elder brother carries the younger brother crying before the town, and when berries are handled incorrectly, observers are astonished and conclude that it was not the chief’s wife they saw.

After the mother is replaced and the town is disturbed by the disguised figure, the elder brother launches a canoe, places the younger brother in the bow, and paddles away from Gu′nwa.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7458-7558 confidence: medium

The elder brother wakes to a woman laughing, sees the younger brother playing with the chief-woman, hears her call him by the Panther-woman-associated epithet, and cries from jealousy as day breaks.

The younger brother is favored by the chief-woman and remains to be married by her, while the elder brother cries from jealousy and departs alone.
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Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 20140-20298 confidence: medium

The notes explain an episode where Marten danced for younger brother Black-bear during a deadfall death, songs came through the hunter, and bear’s sister is identified as singer for some songs.

Marten dances for his younger brother Black-bear as Black-bear is killed in a deadfall, and songs are associated with the hunter and bear’s sister.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 105 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107 / THE GLACIER. / I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS.; lines 6858-6938 confidence: medium

Before dawn she cleans the bear-skin, asks for bone needles, breaks one after another, is told there are no more, growls like a bear, puts on the bear-skin, assumes bear form, kills her mother, and kills all village people except her little sister.

After the village is killed except the little sister, the hunter brother and little sister flee together and use a canyon log to defeat the pursuing bear woman.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 105 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107 / THE GLACIER. / I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS.; lines 6940-7035 confidence: high

The youth and his sister travel; he says they should find a village where he will marry her. They reach water, see a village across it, call, and a canoe comes.

The youth and his sister travel together; he proposes marriage, and later they marry after the trail test.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 67 / TRADITION OF SATSQ. / TRADITION OF ANOTHER VILLAGE. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69; lines 4625-4747 confidence: high

The Sun sends Téqo’mno, his brothers, and sister K-imitga’n; after the Tsimshian desire Nusqa’pts and fight, the brothers are killed except Téqo’mno and K-imitga’n, who go upriver toward the Sun; Bear asks to marry K-imitga’n and is refused.

After the Tsimshian conflict, only Téqo’mno and his sister K-imitga’n are saved from among the siblings.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 77 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 79 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. SI / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 83; lines 5358-5453 confidence: medium

The child says his father, the Sun, sent him to stop the woman's crying and to recover her daughter; he asks her to make a small salmon-spear for him.

The boy says the Sun sent him to bring back the daughter, calls her his sister, receives a spear, and starts out to recover her from the Snéné'iq.
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The Mythology of the Bella Coola Indians SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 441 / A42 SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION. / INDEX TO VOLUME II. / INDEX TO VOLUME 1B,; lines 26386-26581 confidence: high

“Frog ... sister of Moon, according to Thompsons, 341.”

The passage states that Frog is sister of Moon according to Thompsons.
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The Mythology of the Bella Coola Indians TRADITION OF SENXL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 63 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 65 / TRADITION OF SOTSL.; lines 4469-4530 confidence: medium

The Sun sends Isyi’yot and Xé’mtsiwa down to Suwa’k:x’; their sister Qa’qma comes with them, and the two brothers wear eagle blankets.

Two sibling groups descend from above; one group concerns settlement and territorial claims, and Noak‘i’la’s brother and sister become ancestors at A’sk«lta.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24662-24784 confidence: medium

In 'Stories of the Monster Devilfish and the Cry-Baby,' a big devilfish sweeps camp occupants into the sea and is killed by two elder brothers; a crying boy is taken by land-otter people, fed spider-food disguised as berries, and reduced to skin after the spiders are expelled.

A big devilfish sweeps camp occupants into the sea; the two elder brothers kill it with sharpened sticks.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10277-10327 confidence: high

The sisters bring the young man into their father’s house; the younger says they found him and will marry him; the father consents; he marries both; the elder notes his resemblance to her dead lover.

The young man marries both sisters after their father consents.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10277-10327 confidence: high

The younger wife becomes sulky because the elder remains by the husband, returns with salmon, mocks the elder for living on love, withholds salmon, and is jealous; the husband tries to share and pities the elder.

The younger wife becomes jealous of the elder wife’s closeness to the husband and refuses to share salmon with her.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11244-11344 confidence: high

Two high-family sisters eat tallow despite a rule against young women eating between meals; the mother abuses the elder, says she should marry Mountain Dweller, and the sisters run away into the woods.

Two sisters leave home after the elder is punished for eating tallow between meals.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 14833-14948 confidence: high

The younger asks to make noise for their mother; the elder answers, 'Oh! we can not do it' and refers to the mother saying, 'Let Mountain Dweller marry both of you.'

The elder and younger sisters flee, wander, meet the mouse-house host, and pass the obstacles together.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2214-2321 confidence: high

The woman’s two brothers continually search along shore, find where she is, and plan what to do after discovering she is dead.

The elder brother descends by line to the bottom, enters an undersea house, and acts to avenge his dead sister.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2214-2321 confidence: high

While three hunter brothers are away, the devilfish sees the glow from the red salmon, throws tentacles around the camp, and sweeps it into the sea; the hunters return to canoe wreckage and mourn their friends.

The devilfish sweeps the camp into the sea, and two hunter brothers fight it with sharpened spruce sticks while the youngest watches.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9974-10069 confidence: high

The two children grow quickly; one is brave and one cowardly. The brave boy asks about other people, begs to go away, and his parents prepare food after consenting.

The two boys grow quickly, with one described as brave and the other as cowardly and staying at home.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6132-6206 confidence: medium

The chief’s sister puts on her brother’s war clothes while her daughter sings and drums; with the returned arrow she kills enemies as he had done. Later, attackers see by her apron that the shooter is a woman and come after her.

After the chief is killed, his sister puts on his war clothes and uses the returned arrow to continue fighting in his place.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES:; lines 7886-7991 confidence: medium

The Athapascans return better dressed with two sisters, say Kakēˊqǃᵘtê has brought good luck, invite him as a friend, offer the sisters, and he marries both.

The Athapascans return with two sisters, say Kakēˊqǃᵘtê brought good luck, invite him to stay, and he marries both sisters.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 10716-10917 confidence: medium

There was a great war between the Eagle Clan and the Ganha'da; a Ganha'da prince married an Eagle princess, became jealous, cut her with a knife, and she died after telling her brothers.

A younger brother who looks like his dead sister wears her clothes, impersonates her, and kills her husband in revenge.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11426-11539 confidence: high

At the den, the princess recognizes the dogs Red and Spots; the brother sees his sister with the Black Bear; she gives birth to two children and tells him to use a smudge rather than knife, spear, or arrow.

The brother finds his sister in the Bear's den, kills the Bear by the method she gives, and returns home with her and the cubs.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13069-13177 confidence: medium

Wiludal's arrow goes through Asagulyaan's eye and head, killing him; Asagulyaan's sister takes his garments, rattle, wolf helmet, and bow, emerges through the smoke hole, and attempts his combat run.

After Asagulyaan dies, his sister takes his garments, paraphernalia, wolf helmet, and bow, and emerges in a way that initially hides her identity from the crowd.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14638-14729 confidence: medium

Two brothers go to the lake to get supernatural power; the elder brother walks into the water and descends to the bottom, while the younger remains on shore and sees the flood rise again.

Two brothers go to the lake; the elder descends and returns, while the younger remains on shore, waits twenty days, and dies.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 15120-15205 confidence: high

Txa-dzi'°kik succeeds to his uncle's name, receives fewer honor dances than the eldest son, becomes angry, and says he will slay Nes-balas because the tribes and his father honor Nes-balas more.

The passage explicitly identifies the conflict as the beginning of war between two brothers, sons of one man, after one brother resents the greater honor given to Nes-balas.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 15412-15496 confidence: medium

Haimas is ashamed, is told Nes-balas's people started the mockery, summons his tribe, makes a large fire, orders his sister dressed in fine blanket and abalone headdress, seats her on a board, and has her burned alive.

Haimas and his sister are central to the episode: he destroys her after the mockery and uses that act as the model for his declared destruction of Nes-balas and his warriors.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 10143-10236 confidence: medium

The story of Asdilda and Omen begins in Dzi'gwu, where a chief and wife have two children, a boy Asdilda and a girl Omen.

The story of Asdilda and Omen begins by naming a chief's two children, a boy and a girl.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 3970-4069 confidence: medium

An Eagle catches a spring salmon; another Eagle comes to help; the young monster opens its mouth and swallows the two Eagles and the salmon.

The two young Eagles, children of Chief Eagle, are swallowed by the Devilfish, and their loss leads to the gathering of birds for war.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4400-4515 confidence: medium

The second brother searches for the elder brother and repeats the route: porcupine, tree, white she-bear, mountain top, and sight of smoke from a village below.

The second brother searches for the lost elder brother and repeats the same encounters, hospitality, weapon failure, death, and hanging.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4728-4823 confidence: medium

Two sisters run away from their angry mother, cross mountains, valleys, and rivers, reach the camp, look through a knot-hole, enter, ask the seated weaving figure for food, and observe that it does not answer while its fingers move.

Two sisters flee their angry mother, cross mountains, valleys, and rivers, and arrive at the camp of the wooden wife.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4926-5030 confidence: high

The prince finds his friend, father, and people in the houses dead or eyeless; he finds his sister alive with her child, tells her to leave, meets the lake child dragging the line of eyes, takes the child, and throws away the line.

After the village people and their parents are dead, the prince finds his sister still alive and they leave together.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5368-5411 confidence: high

The young man travels and each evening burns something good in the fire while praying to supernatural powers to direct him to the place where his only sister lives.

The young man seeks his only sister and believes she may have been taken to the town in the valley.
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Tsimshian Mythology Tsimshian Mythology; lines 2747-2848 confidence: high

Support Of Sun says she will hold her brother, runs to meet him, holds him in the middle of the sky, and the passage explains that this is why the Sun stops briefly there; the people rejoice.

Support Of Sun, the sister, holds her brother the Sun in the middle of the sky, and the passage explains the Sun's brief stopping by this act.
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Tsimshian Mythology Tsimshian Mythology; lines 2747-2848 confidence: medium

The younger boy goes to the east with burning pitch wood around his face; people see great light rising, he runs east to west across the sky carrying the pitch mask, and the council asks that he slow down though he says the pitch would burn up.

The younger brother becomes associated with the Sun's daily light, while the elder brother marks his face and rises in the east as the Moon.
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Tsimshian Texts Tsimshian Texts; lines 2512-2595 confidence: high

In a time of starvation, two sisters from Lax-q'al-tsa'p and G'itwunksi'Lk meet, cry, give the place a name, and divide a few haw berries and a small piece of spawn.

Two sisters from separate starving towns meet, cry, divide their remaining food, and then receive supernatural aid.
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Tsimshian Texts Tsimshian Texts; lines 2867-2957 confidence: high

Txā'msEm meets his brother Logobola, who removes his hat and causes fog in which Txā'msEm is lost; Logobola also causes all fresh water to disappear.

Txā'msEm and his brother Logobola stake the Nass and Skeena rivers in a shooting match; Txā'msEm wins by having crows move arrows, and the fish runs are divided.
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roman

Aeneidos LIBER IX / PUBLI VERGILI MARONIS / AENEIDOS / LIBER X; lines 7939-8015 confidence: high

Pallas attacks Sthenius and Anchemolus, then the twins Larides and Thymber; Thymber’s head is removed and Larides’ severed hand still moves toward the sword.

Larides and Thymber are presented as twin, nearly indistinguishable offspring, then Pallas’ violence gives them harsh distinguishing marks.
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Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 7325-7454 confidence: high

Pandarus and Bitias, sons of Idaean Alcanor raised by Iaera in Jupiter's grove, open the gate, invite the enemy, stand armed like twin oaks, and draw Rutulian attackers; Trojans rally there.

Pandarus and Bitias are brothers who open the gate, stand right and left, and invite the enemy from the walls.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 10069-10152 confidence: medium

The sister, changed into Metiscus's face as charioteer, controls the chariot and urges Turnus to pursue Trojans while others defend the houses.

The divine sister urges Turnus away from the city crisis; he addresses her as sister, says the fates prevail, and then leaves her sorrowing behind.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 10204-10300 confidence: medium

Juturna, changed again into the face or form of the charioteer Metiscus, runs forward and returns the sword to her brother; Venus, indignant at the nymph, pulls Aeneas's weapon from the deep root.

Juno admits she urged Juturna to aid her brother Turnus for his life, and Juturna returns his sword.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 10302-10412 confidence: medium

Jupiter plans to remove Juturna from her brother’s combat; the Dirae are described as twin beings born with Megaera from Night, serpent-bound and winged, appearing at Jupiter’s throne; Jupiter sends one from heaven as an omen to Juturna.

Juturna is Turnus’ sister and laments that she can no longer help him or accompany him in death before withdrawing from the field.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9558-9662 confidence: high

Juno watches from a height later called Alban and addresses Juturna, Turnus’ sister, a goddess over pools and rivers honored by Jupiter.

Juturna is identified as Turnus’ sister, and Juno tells her to act for her brother as hostile fate approaches.
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3114-3242 confidence: high

The poem adds Latin causes: a goat is sacrificed to Faunus, priests prepare entrails, Romulus and Remus exercise naked with pastoral youth, cattle are stolen, Remus recovers them first and eats the entrails with the Fabii, while Romulus arrives too late; the remembered deed supports running with clothing set aside.

Romulus and Remus act as a brother pair who race separately to recover cattle; Remus wins the feast, and Romulus arrives too late.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5143-5267 confidence: high

Anna is driven from home, performs rites at her sister’s ashes with tears and hair, says farewell three times, presses the ashes to her mouth, and departs by ship while looking back.

Anna mourns Dido with funeral rites and later receives a warning from Dido’s apparition.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5432-5509 confidence: high

Scorched seeds, through a wicked stepmother’s fraud, produce no crops; a person sent to Delphi is corrupted and reports that the deaths of Helle and young Phrixus are demanded by the lot.

Helle and Phrixus are named together as the deaths demanded by the corrupted report and stand veiled together before the altars, lamenting their joined fate.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6684-6718 confidence: medium

For verses 851-876, the sun enters the Ram and the poet tells the story of Phrixus and Helle.

Phrixus and Helle are named together in a referenced story; their mother Nephele is identified, and Helle is associated with the Hellespont as Helle's sea.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2312-2471 confidence: medium

The passage says the lines allude to the Aloadae, Otus and Ephialtes, and cites Homer, Odyssey 11.304-316, Virgil, Georgics 1.280, and Horace, Odes 3.4.49.

Otus and Ephialtes are named together as the Aloadae and linked to external literary references.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 10841-10943 confidence: medium

Juno addresses the poet, says he has made a right to see celestial deity by composing festivals in verse, and states that Junius has its name from her name; she notes being both wife and sister of Jove.

Juno argues that being Jupiter’s wife and sister, and sharing temple honor with him, supports her claim to the month.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11101-11226 confidence: high

Juno, Ceres, and Vesta are born from Ops and Saturn. Juno and Ceres marry and bear children; Vesta alone refuses a husband and is served by virgins; Vesta is called living flame.

Ops and Saturn are named as parents of Juno, Ceres, and Vesta; the three goddesses are contrasted by marital and childbearing status.
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Fasti THOMAS KEIGHTLEY, / PREFACE / T. K. / INTRODUCTION; lines 669-755 confidence: medium

"the dividing of the flame on the pyre of the Theban brothers"; followed by two Latin lines from Tristia.

The passage explicitly alludes to the flame dividing on the pyre of the Theban brothers.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6150-6229 confidence: medium

Pandarus and Bitias, sons of Alcanor and Iaera, open the gates barred by order, stand before the towers, and are compared to high pines and twin oaks.

Pandarus and Bitias are brothers who act together at the gate, opening it and standing on either side before the towers while compared to twin oaks.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6150-6229 confidence: medium

Pandarus and Bitias, sons of Alcanor and Iaera, born in Jupiter's grove and tall as ancestral pines and hills, open the gates and stand like twin oaks beside streams as Rutulians enter.

Pandarus and Bitias act together as brothers at the gate, opening the barred threshold and standing to either side.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7944-8038 confidence: medium

Juno surveys the plain from the Alban summit and speaks to Juturna, Turnus' sister and a river-associated goddess; she says Turnus faces unequal fates and doom, then urges Juturna to rescue him or awaken war and make the treaty abortive.

Juturna is identified as Turnus' sister and is urged by Juno to rescue the brother of her blood from death.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8351-8435 confidence: medium

Turnus' sister, changed into the likeness of the charioteer Metiscus, drives the horses and urges Turnus to pursue the Trojans where victory is open, leaving others to defend the dwellings.

Turnus' divine sister drives his chariot and tries to hinder his fatal return to battle, while Turnus addresses her directly as sister.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8351-8435 confidence: medium

Turnus says he already knew his sister and her arts; he says her godhead is hidden in vain, names fallen comrades, rejects flight, and asks the Shades to be gracious since heaven is estranged.

Turnus addresses the disguised divine figure as his sister, recognizes her attempt to hinder him, and leaves her sorrowing as he goes toward death.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8437-8512 confidence: medium

The Daunian goddess changes into Metiscus' likeness and gives her brother Turnus his sword. Venus, angered by this, pulls Aeneas' spear from the root; armed again, the two face each other panting.

The Daunian goddess is described as passing a sword to her brother Turnus.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 confidence: high

Juno replies that she has reluctantly left Turnus alone, admits advising Juturna to aid him, denies causing the arrow-shot, swears by the Stygian spring, and asks that Latins keep their name, language, attire, kings, and Roman future.

Juturna is Turnus' sister and helper, but the divine sign forces her to acknowledge she cannot help him and to leave the field.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 confidence: high

Juturna recognizes the Fury's wings and sound as death and Jove's ordinance, and says she can no longer help Turnus.

Juturna calls Turnus her brother, cannot save him from the sign of death, and laments that her immortality prevents her from going with him into the dark.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: medium

Aeneas cites Orpheus calling his wife's ghost, Pollux redeeming his brother by exchange of death, and also names Theseus, Alcides, and Jove's race.

Aeneas cites Orpheus calling his wife's ghost and Pollux redeeming his brother by an exchange of death as arguments for his own request.
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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: high

The twins Larides and Thymber, children of Daucus, are indistinguishable to their parents; Pallas cuts off Thymber's head and severs Larides' right hand.

Larides and Thymber are twins, nearly indistinguishable to their parents, until Pallas makes a cruel difference between them through separate mutilating deaths.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6754-6833 confidence: high

Lucagus and Liger arrive with white horses; Liger taunts Aeneas with references to Diomede and Achilles; Aeneas kills Lucagus, then kills Liger after he pleads for mercy, saying he should remain with his brother.

Lucagus and Liger are brothers fighting together from a chariot; after killing Lucagus, Aeneas kills Liger and says he should be brother undivided from brother.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: high

Twin brothers Catillus and Coras leave Tibur and advance among spears; they are compared to two cloud-born Centaurs descending from Homole or snowy Othrys as forest and thickets yield.

Catillus and Coras are explicitly described as twin brothers who advance in the forefront of battle.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4862-4943 confidence: high

“twin brothers leave Tibur town ... Catillus and valiant Coras” and are compared to “two cloud-born Centaurs” descending from a mountain peak.

Catillus and Coras are explicitly called twin brothers and are shown advancing together in battle.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2710-2746 confidence: medium

The sister runs in distress, addresses the dying woman, refers to the pyre and altar fires, and says she should have been called to share the same doom and same steel-pang.

The sister says the dying woman should have called her to share the same doom and same steel-pang.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2710-2746 confidence: medium

The sister rushes in mourning, asks whether the summons, pyre, and altar fires were a snare, wishes she had shared the same steel, asks for water, embraces the dying woman, and tries to stanch the blood.

The sister asks why she was not called to share the same doom and says the same hour and steel should have been their portion.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 223-315 confidence: low

Neptune notices the roaring sea, the released tempest, and the water boiling from below; he sees Aeneas’ fleet overwhelmed and recognizes Juno’s guile and wrath.

Neptune is identified as Juno’s brother, sees Juno’s guile and wrath, and intervenes against the storm affecting Aeneas’ fleet.
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The Golden Asse THE FORTY-THIRD CHAPTER / THE TENTH BOOKE / THE FORTY-FOURTH CHAPTER / THE FORTY-FIFTH CHAPTER; lines 6048-6052 confidence: medium

THE FORTY-FIFTH CHAPTER. How Apuleius was sold to two brethren, whereof one was a Baker, and the other a Cooke, and how finely and daintily he fared.

The passage explicitly centers the episode on two brothers who receive Apuleius after a sale.
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The Golden Asse THE FORTY-THIRD CHAPTER / THE TENTH BOOKE / THE FORTY-FOURTH CHAPTER / THE FORTY-FIFTH CHAPTER; lines 6055-6140 confidence: medium

The two servants accuse one another of stealing food, speak of broken faith and brotherhood, and one fears contention like that between Eteocles and his brother.

The baker and cook call each other brother or partner, accuse one another of theft, and compare potential discord to Eteocles and his brother.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3060-3150 confidence: medium

The sisters discuss Psyche's inconsistent descriptions of her husband, infer that she either lied or never saw him, and speculate that an unseen husband might be a god and the child a young god.

A pair of sisters create a false or manipulative warning, present themselves as protectors, and persuade Psyche toward the forbidden-looking act.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 confidence: high

Athamas marries Ino and Nephele; Ino hates Nephele's children and seeks their destruction; Phryxus prepares a ship and sails with Helle toward Æetes.

Ino's hatred of Nephele's children leads Phryxus to prepare a ship and flee with Helle.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 confidence: high

Athamas marries Ino and Nephele; Ino hates Nephele's children and seeks their destruction; Phryxus prepares a ship and sails with Helle toward Æetes.

Phryxus and Helle flee together by ship, but Helle dies on the voyage while Phryxus reaches Colchis.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9593-9653 confidence: medium

Latona, indignant on the highest top of Mount Cynthus, tells her two children that Niobe has questioned whether she is a goddess, driven her from altars unless aided, insulted her, preferred Niobe's children to Latona's, and called her childless.

Phoebus and Phoebe are presented as Latona's two children and act together by answering and descending through the air.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4421-4519 confidence: medium

When Cadmus prepares to take arms, one earth-born man tells him not to take up arms or engage in civil war.

The earth-born men are called brothers and fight each other by mutual wounds until only five remain.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7664-7739 confidence: medium

Warlike Pallas comes, protects her brother Perseus with her shield, and gives him courage.

Pallas comes, protects Perseus with her shield, gives him courage, and is called his brother in relation to him.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7916-8005 confidence: medium

Bellona “was the sister of Mars, and was the Goddess of War.”

Bellona is identified as sister of Mars and goddess of war.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10072-10148 confidence: medium

The fable summary says Tereus marries Progne, loves and ravishes Philomela, cuts out her tongue, confines her in a forest stronghold, and Philomela sends Progne a woven cloth telling her story.

Progne asks to see her sister Philomela, and the fable summary centers on the two sisters' communication after Philomela's confinement.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10277-10351 confidence: medium

Progne unfolds the web, reads her sister's mournful tale, is silent from grief, cannot find words or tears, and turns to contriving revenge.

Progne reads the tale of her sister and becomes occupied with contriving revenge.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10625-10637 confidence: high

Apollodorus and Pausanias are reported to treat the story as historical: Boreas, king of Thrace, seized Orithyïa, daughter of Erectheus and sister of Procris, near the river Ilissus and carried her into his dominions, where she became mother of twins Calaïs and Zethes.

Orithyïa becomes mother of the twins Calaïs and Zethes, who are later described together as chiefs who deliver Phineus.
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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 I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1564-1619 confidence: medium

Prometheus was father of Deucalion, Epimetheus father of Pyrrha, and both were sons of Iapetus; Pyrrha is really Deucalion's cousin, not literal sister.

Prometheus and Epimetheus are sons of Iapetus and fathers of Deucalion and Pyrrha, explaining the pair's common origin.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4054-4143 confidence: high

The explanation reports Cicero's statement that there were several ancient persons named Mercury and suggests that one loved Herse, daughter of Cecrops, while Aglauros became jealous.

Aglauros is made jealous of her sister Herse's marriage and good fortune and acts to obstruct Mercury.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4054-4143 confidence: medium

Envy places Herse, Herse’s fortunate marriage, and the beautiful god before Aglauros; Aglauros is tormented day and night and burns at Herse’s good fortune like fire under thorny reeds.

Aglauros’ jealousy centers on her sister Herse’s fortunate marriage and the god, and she blocks Mercury from reaching Herse’s apartment.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5378-5452 confidence: medium

Pausanias variant: Narcissus lost a closely resembling sister and hunting companion; seeing himself in a fountain, he thought it her shade, pined away, and died; the fountain was near Donacon among the Thespians.

Pausanias's variant makes Narcissus's lost, closely resembling sister and hunting companion central to his death by grief.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5378-5452 confidence: medium

Pausanias’s Bœotian variant says Narcissus lost a beloved sister who resembled him and was his hunting companion, then saw himself in a fountain, thought it her shade, pined away, and died near Donacon.

Pausanias’s variant makes the fountain image a mistaken recognition of a deceased sister who resembled Narcissus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: high

Phryxus, warned of danger, sails with Helle to Colchis; Helle falls overboard and drowns or dies during the Hellespont passage.

Phryxus and Helle flee together by ship after Phryxus is warned of the danger from their stepmother.
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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 EXPLANATION. / EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION.; lines 10312-10415 confidence: medium

Circe is given variant genealogies; she is described as knowing simples, mixing poisonous draughts, being viewed as a sorceress, poisoning her husband in one account, and being transported by Apollo to Italy.

The passage reports Circe and Medea as sisters in some traditions and explains the sisterhood through similar character and shared knowledge of simples.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3241-3332 confidence: high

The fable summary says Byblis loves her brother Caunus, Caunus leaves his country to avoid encouraging her passion, Byblis follows through Caria, and she is changed into a fountain.

Byblis falls in love with her brother Caunus; Caunus leaves his native country to avoid encouraging her passion, and Byblis follows him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3241-3332 confidence: high

The fable summary says Byblis loves her brother Caunus; he leaves his country to avoid encouraging her passion; she follows him through Caria and is changed into a fountain.

Byblis falls in love with her brother Caunus; he flees, she follows, and she is changed into a fountain.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3334-3411 confidence: high

Miletus voluntarily flees in a swift ship across the Aegean, founds a city in Asia bearing his name, and with Cyane, daughter of the winding river Mæander, has the double offspring Byblis and Caunus.

Byblis and Caunus are born as siblings, and Byblis develops a passion for Caunus that the narrator and Byblis mark as unlawful.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3485-3574 confidence: high

The narrator states that Byblis both resists and desires renewed attempts, exceeds bounds, is often repulsed, and that her brother eventually flees his country and the crime, founding a new city abroad.

Byblis declares unlawful hopes, follows the steps of her fleeing brother, and continues after repulses.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3576-3652 confidence: high

Footnote 50 describes Ops/Cybele/Rhea/the great Mother as daughter of Cœlus or Uranus and wife of brother Saturn, and says Oceanus, son of Cœlus and Vesta, married sister Tethys.

The notes list Ops as wife of her brother Saturn, Oceanus as husband of his sister Tethys, and Æolus's sons as receiving their sisters as wives.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3576-3652 confidence: medium

Footnote 51 says Æolus gave sisters as wives to his six sons, but treated Canace more severely after she became pregnant by Macareus, sending her a sword to kill herself.

Canace is described as pregnant by her brother Macareus, after which Æolus sends her a sword with which to put herself to death.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3576-3652 confidence: medium

Ops, also called Cybele, Rhea, and the great Mother, is daughter of Cœlus or Uranus and wife of her brother Saturn; Oceanus, son of Cœlus and Vesta, married his sister Tethys.

The notes give multiple examples of siblings as spouses: Ops and Saturn, Oceanus and Tethys, and the sons and daughters of Æolus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3655-3750 confidence: high

Ovid and Antoninus Liberalis are said to make Byblis travel in search of her brother to Caria; Antoninus has her transformed into a Hamadryad near a mountain summit, while Ovid has her changed into a fountain bearing her name.

The explanation centers on Byblis and Caunus as siblings whose forbidden passion causes flight, grief, death, or transformation in different accounts.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: medium

Peleus is happy in son and wife except for killing Phocus; guilty of his brother’s blood and banished, he comes to Trachis, where Ceyx rules peacefully while grieving his brother.

Peleus is guilty of killing Phocus, is banished from home, and approaches Ceyx as a suppliant seeking reception.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: medium

Ceyx says the predatory bird was once Dædalion, his violent and warlike brother, and contrasts his own love of peace and marriage with Dædalion’s love of warfare.

Ceyx cherishes peace and marriage, while his brother Dædalion loved warfare and is now changed into a predatory bird.
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The Metamorphoses of Ovid, Books VIII-XV PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 confidence: high

Miletus flees Minos, arrives in Asia, and becomes father of Byblis and Caunus.

Byblis and Caunus are siblings; Byblis falls in love with her brother and is transformed into a fountain.
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The Metamorphoses of Ovid, Books VIII-XV PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 confidence: medium

Miletus flees from Minos, arrives in Asia, and becomes father of Byblis and Caunus.

Byblis and Caunus are siblings, and Byblis falls in love with her brother before being transformed into a fountain.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III / DOCTRINE OF THE M1THRAIC MYSTERIES 113; lines 4733-4785 confidence: medium

"fire and water were brother and sister"

The passage states that fire and water were regarded as brother and sister.
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egyptian

Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1024-1137 confidence: high

Isis and Nephthys accompany one another in the long search, appearing as birds, and find Osiris after Set has felled him in Nedyt.

Isis and Nephthys, sisters of Osiris, search for him, find him after Set has felled him, embrace him, and lament him.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1140-1263 confidence: medium

Thoth turns back Set's followers; Geb places Osiris and brings Isis and Nephthys; Horus causes gods to unite with Osiris, smites the enemy, gives the eye to Osiris, and places Set beneath him.

Isis and Nephthys are identified as Osiris's two sisters; their mourning draws divine attention, and they purify and put together Osiris's flesh and limbs.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 283-390 confidence: high

The Sun-god begat Shu and Tefnut; from them came Geb and Nut; Geb and Nut's children were Osiris, Set, Isis, and Nephthys.

The Sun-god begets Shu and Tefnut; Geb and Nut are born of them; Osiris, Set, Isis, and Nephthys are children of Geb and Nut and are presented as brothers and sisters.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 917-1021 confidence: high

Isis is Osiris's sister and wife; she stands loyally beside him, protects him, drives away enemies, wards danger, and is effective in speech.

Isis is both sister and wife of Osiris and protects him from enemies and danger.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 917-1021 confidence: high

Set is Osiris's brother and arch-enemy; the Sun-god warns Set and followers that Osiris shall not die but live forever.

Set is Osiris's brother and arch-enemy, and ancient sources are summarized as saying Set felled or overthrew Osiris.
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Development of Religion and Thought in Ancient Egypt THE AGE OF PERSONAL PIETY 351 / THE AGE OF PERSONAL PIETY 353 / THE AGE OF PERSONAL PIETY 355 / THE AOE OF PERSONAL PIETY 357; lines 13357-13432 confidence: high

Anubis and Bata are presented as chief characters, gods of Kasa imagined as two peasants; Anubis is the elder married brother, and Bata the younger lives with the couple almost as their son.

Anubis and Bata are named as gods and chief characters, pictured as two peasants and brothers.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159 / THE OSIRIANIZATION OF THE HEREAFTER 161; lines 6033-6147 confidence: medium

The Enneads say, "Our brother here comes to us" and refer to "He to whom evil was done by his brother Set"; they also say, "Lift thee up, O king Osiris Mernere. Thou livest."

The Enneads refer to the one to whom evil was done by his brother Set and say Set will not be delivered from bearing him.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1151-1230 confidence: medium

The passage says Typho married Nephthys, and that Isis and Osiris loved each other in their mother's womb before birth, producing Aroueris.

Isis and Osiris are said to love each other in their mother's womb before birth, and Aroueris springs from this commerce.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1478-1552 confidence: high

Isis puts forth protecting power for Osiris, scatters enemies, drives away evil, speaks mighty words of power, and avenges her brother.

Isis is explicitly called Osiris’s sister, avenges her brother, searches for him, and raises his prostrate form.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 754-846 confidence: medium

The speaker emits Shu and Tefnut and says that from being One he became Three; Shu and Tefnut bring forth Seb and Nut, and Nut brings forth Osiris, Horus-khent-an-maa, Sut, Isis, and Nephthya at one birth.

Nut brings forth Osiris, Horus-khent-an-maa, Sut, Isis, and Nephthya at one birth.
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Egyptian Ideas of the Future Life 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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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1736-1826 confidence: medium

Marriage arrangements are described as arising when children are grown; parents decide; consanguinity is said not to impede marriage, and royal or family marriage is described as expected or usual.

The passage describes royal family marriage as expected and frames Na-nefer-ka-ptah and Ahura as the king's only two children whose marriage would keep posterity in one family.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty REMARKS / XIXTH DYNASTY / ANPU AND BATA. / REMARKS; lines 1022-1086 confidence: medium

The passage says the catastrophe of deceit under Bata has been seen as strikingly like the story of Joseph and close to it in time and character.

The passage describes a catastrophe of deceit under Bata and the mistaken revenge of Anpu, called the elder brother.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty REMARKS / XIXTH DYNASTY / ANPU AND BATA. / REMARKS; lines 928-1020 confidence: high

The passage lists Bata's work: returning laden with produce, sleeping with cattle, rising before dawn to make bread for Anpu, driving cattle to pasture, doing both house and farm work, and being contrasted with Anpu and Anpu's wife; it adds that the spirit of a god was in him.

Bata and Anpu are identified as brothers, with Bata's labor and devotion contrasted against the elder brother's easier life.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 582-677 confidence: high

Two brothers of one mother and father are introduced: Anpu the elder has a house and wife; Bata the younger is like a son to him, performs clothing and field labor, and is described as an unmatched worker with the spirit of a god.

The passage centers on two brothers of the same parents, an elder-younger household relation, and a conflict in which the elder prepares to kill the younger after an accusation.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 679-764 confidence: high

Bata returns with herbs; the foremost cow and then another cow warn him that his elder brother stands with a knife to kill him. Bata sees the elder brother’s feet beneath the stable door, drops his load, flees, and is pursued.

The passage centers on a younger and elder brother: Anpu pursues Bata with a knife, Ra separates them with water, and Bata departs from Anpu’s place.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 766-861 confidence: high

Anpu receives troubled beer and evil-smelling wine, goes to Bata's tower in the acacia valley, finds him dead, weeps, and searches for his soul under the acacia tree.

Anpu, the elder brother, searches for and restores the soul of Bata, his younger brother.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1266-1364 confidence: medium

Ahura recounts that she and Na-nefer-ka-ptah were the two children of King Mer-neb-ptah; the royal parents debate their marriages, and Ahura is ultimately brought as wife to Na-nefer-ka-ptah with royal gifts.

Ahura and Na-nefer-ka-ptah are the king's only two children; the queen argues the heir should marry his sister, and Ahura is brought as wife to Na-nefer-ka-ptah.
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Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS.; lines 3515-3565 confidence: high

Isis, called the sister, protects the addressee, drives enemies away, averts calamity, and recites a magical word or formula with skilled speech.

Isis is called the sister and protectress of the addressed figure, drives away enemies, averts calamity, and avenges her brother.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5523-5629 confidence: medium

Typhon is said to marry Nephthys; Isis and Osiris are said to enjoy each other in their mother's womb, producing Aroueris/Horus the Elder/Apollo in that account.

The passage states that Typhon married Nephthys and that Isis and Osiris had mutual affection and intercourse in the womb, producing Aroueris in that account.
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Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 397-458 confidence: medium

Keb and Nut produce five gods; Osiris-Isis and Set-Nephthys marry before birth and produce sons; Osiris is identified as Ausares, essence of primeval matter, and as ancestral benefactor and saviour.

The passage describes five gods born from Keb and Nut, with two divine pairs married before birth and producing sons.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS.; lines 1112-1195 confidence: medium

Set kills Osiris during the war; the Pyramid Texts state that Osiris's body was hurled to the ground by Set at Netat near Abydos.

Set is called Osiris's brother in the cited Pyramid Texts account and is the one who throws Osiris down; the prose also says Set kills Osiris.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS.; lines 1198-1246 confidence: high

At the supplication of Isis and Nephthys, Osiris is attended; an elder sister takes his body in her arms, chafes his hands, and clasps him to her breast after finding him on the plain of Netat.

Isis and Nephthys are named as Osiris's two sisters; they come to him, supplicate, weave magical protection, praise, and offer to him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I IIIIIIIII / HYMN TO PTAH-TANEN / HYMN TO PTAH-TANEN 511 / ASAR-HAPI OR SERAPIS; lines 24541-24652 confidence: high

The Serapeum is said to have been discovered by Mariette in 1868, to have a name including Asar-Hap, and to be the centre of Seker’s worship; Pa-penat is the centre of Bast’s worship, Osiris is adored in Hekennut and Uafet, and Ptah, Sekhet, and I-em-hetep have exclusive temples.

Sekhet is described as Ptah’s female counterpart, sister and wife, and mother of his son Nefer-Tem; I-em-hetep is elsewhere described with Ptah and Sekhet as their son.
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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 SLAYER AND EATER OF THE GODS 51 / SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS 53 / SLAYER AND EATER OF THE GODS 55; lines 2674-2800 confidence: medium

The deceased is called son of God, child of Sothis, brother of the Moon, and husband of Isis; his flesh and bones are gathered, his material body is reconstructed, his limbs function, and he lives as the gods live.

The deceased is called son of God, child of Sothis, and brother of the Moon.
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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 II AAAAAA I V / HYMN TO OSIRIS / AAAAAA / AAAAAA; lines 9006-9144 confidence: medium

A female figure is at the bier of her brother and raises up from inactivity the one still of heart.

The passage describes the female figure at the bier of her brother.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA / HYMN TO OSIRIS 167 / AAAAAA / P 1; lines 8905-9003 confidence: high

"Isis, the strong one, the avenger of her brother. She sought him without weariness"

The passage explicitly identifies Isis as the avenger of her brother and says she seeks him without weariness.
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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 HYMN TO OSIRIS / AAAAAA / HYMN TO OSIRIS 167 / AAAAAA; lines 8793-8902 confidence: medium

He "made his sister his protection," with the sister "driving away foes," "turning back evil hap," and "uttering the word."

His sister is made his protection and wards off foes and evil hap.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 203 / TSIS 205 / ISIS 207 / ISIS 209; lines 11914-12005 confidence: medium

A well-known woman, lady at the head of her district, comes to restore Horus to life, but he remains motionless; the plants where Horus was are concealed so that no hostile being can find a way into them.

The passage says Horus had been smitten by the evil of his brother and describes Set as excluded from the region while Horus is safe from the wickedness of his brother.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS-SEPT / WORSHIP OF ISIS 217 / ISIS IN TITHOREA 219 / ISIS AND THE VIRGIN MARY 221; lines 12482-12616 confidence: medium

“I am Isis. I came forth from the house ... my brother Set [placed me] in it.”

Isis says her brother Set placed her in the house from which she came forth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II J H 0 / OSIRIS, JUDGE OF THE DEAD 143 / OSIRIS AS JUDGE 145 / OSIRIS AS JUDGE 147; lines 7602-7632 confidence: high

Isis is described as "the sister and wife of Osiris" and as knowing "words of power" and how to utter them effectively.

Isis is explicitly called both sister and wife of Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KINGDOM OF SET / FIGURES OF SET 251 / SET AND THE ASS 253 / NEPHTHVS 255; lines 15080-15167 confidence: high

Nephthys is described as Isis's faithful sister and friend, as helping collect and reconstitute Osiris's body, as friend of the deceased, and as Lady of the body of the gods.

Nephthys, as sister-friend of Isis, helps collect Osiris's scattered limbs and reconstitute his body; she also assists him to arise.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF OSIRIS / Q III / CHAPTER XI / ISIS AND OSIRIS 187; lines 10903-10985 confidence: medium

The passage assigns fathers to the children, marks Typho’s birthday as inauspicious for kings, and describes Typho’s marriage to Nephthys and Isis and Osiris’s union in the womb producing Aroueris.

Typho marries Nephthys, while Isis and Osiris are described as mutually affectionate and generative before birth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS AS JUDGE 145 / OSIRIS AS JUDGE 147 / XVIII TH DYNASTY, ABOUT B.C. 1500 / HYMN TO OSIRIS 149; lines 7668-7772 confidence: high

Isis protects Osiris, drives away his foes, wards off evil, utters words of power skillfully and without fault, and is called the mighty avenger of her brother.

Isis is explicitly called the sister and avenger of Osiris and is described protecting him, driving away foes, searching for him, and lamenting at his bier.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SET AND THE ASS 253 / NEPHTHVS 255 / NEPHTHYS 257 / NEPHTHYS AND ISIS 259; lines 15255-15334 confidence: high

Isis and Nephthys prepare Osiris's funeral bed and swathings, assist the first rising of the Sun-god, assist Osiris's resurrection, and aid the deceased to rise to new life through words chanted over the bier.

Isis and Nephthys are sisters of Osiris who act together in funerary preparation, resurrection aid, and bodily restoration.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 239 / AAAAAA / P J / SET AND HORUS 245; lines 14612-14698 confidence: high

A third form of the story names Osiris and Set as combatants; Set slew his brother and persecuted his widow and child while Osiris had no avenger.

Set is described as slaying his brother Osiris and escaping punishment because no avenger was present at Osiris’s death.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS / OF ISIS / I III / I III; lines 14128-14224 confidence: medium

Horus is described as the son and as inactive; a fragmentary line says the son is safe from the evil of his brother.

The passage refers to the evil or wickedness of Horus’s brother and says Horus was smitten by that wickedness.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89 / SHU 91 / SHU 93; lines 4938-5026 confidence: high

Seb/Geb is described as son of Shu and Tefnut, brother and husband of Nut, and father of Osiris, Isis, Set, Nephthys, and in some accounts one Horus god.

Seb is son of Shu and Tefnut, brother and husband of Nut, and father of Osiris, Isis, Set, Nephthys, and possibly a Horus god.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE NILE GOD 45 / THE NILE GOD / I I / UATCH-URA AND MAUIT 47; lines 2769-2837 confidence: medium

Osiris is said to have been identified with Hapi; Isis is therefore regarded as Hapi's female counterpart, while other goddesses were assigned to him as wives or sisters in early dynastic times.

The passage describes Isis, Nekhebet, Uatch-uea, Nut, and Mut/Muit/Mauit as female counterparts, equivalents, wives, or sisters associated with Hapi.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TSIS 205 / ISIS 207 / ISIS 209 / ISIS 211; lines 12008-12097 confidence: medium

When Isis sees Set overpowered, her heart is touched for him; she orders the weapons Horus uses against her brother to fall, Set is released, Horus rages like a panther, Isis flees, and Horus cuts off his mother’s head.

When Set is overpowered, Isis has compassion for her brother and causes Horus’s weapons to fall, freeing Set.
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The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2355-2435 confidence: medium

In Isis's speech she calls An or Un-Nefer to his house, says Set has perished, identifies herself as loving sister and beloved, says gods and men weep for him, and says no one loved him more than his sister.

Isis and Nephthys are paired as sisters who call the addressed figure home, weep for him, guard his bier, and protect his members.
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The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2437-2501 confidence: medium

The speaker raises arms to protect the beloved husband-brother and describes his hair, body, bones, perfume, and skull using precious stones, alabaster, silver, and myrrh imagery.

The first speaker addresses the divine figure as husband, brother, and lord of love, raises arms to protect him, and asks him to come in peace into his house; Osiris’s sisters also summon him.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9845-10165 confidence: high

"Tale of Two Brothers"; "Two Brothers, the"; "Two Sisters"

The index lists 'Tale of Two Brothers' and 'Two Brothers'.
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The Literature of the Ancient Egyptians HISTORICAL LITERATURE / EDICT AGAINST THE BLACKS / CAMPAIGN OF THOTHMES II IN THE SUDAN / CAPTURE OF MEGIDDO BY THOTHMES III; lines 3758-3860 confidence: medium

The same trampling formula covers the West, marshlands, islands, Libyans, earth's ends, desert dwellers, and Antiu of Ta-sti; the king is seen as young bull, crocodile, slayer, savage lion, hawk, jackal of the south, and the Two Brothers, Set and Horus.

The king is compared to the Two Brothers, Set and Horus, and the Two Sisters, Isis and Nephthys, are placed near him as protectresses.
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The Literature of the Ancient Egyptians PREFACE / E.A. WALLIS BUDGE. / CONTENTS / VI. THE EGYPTIAN STORY OF THE CREATION 67; lines 212-283 confidence: medium

The contents list travel/adventure tales including Sanehat, Khuenanpu, and the journey of the priest Unu-Amen into Syria, followed by fairy tales titled The Tale of the Two Brothers and The Story of the Shipwrecked Traveller.

The fairy-tale section lists "The Tale of the Two Brothers."
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The Literature of the Ancient Egyptians STELE ON WHICH IS CUT THE SPEECH OF AMEN-RA 107 / STELE ON WHICH IS CUT THE AUTOBIOGRAPHY OF THAIEMHETEP 150 / THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I; lines 306-381 confidence: medium

Thoth’s knowledge lets him find truth, so Egyptians assign him as Chief Judge of the dead. In a heavenly trial, Osiris is accused by his twin-brother Set; Thoth examines evidence, proves the charges untrue, and Egyptians pray he will preside over their heart-weighing at the Great Judgment.

Osiris and Set are identified as twin-brothers, with Set accusing Osiris in a heavenly trial and Thoth proving Set’s charges false.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 6676-6764 confidence: high

The passage introduces the Tale of the Two Brothers, says it is preserved on the D'Orbiney papyrus, identifies Anpu and Bata as the principal male characters, and states that they were originally gods but became men in the storyteller's fairy-tale rendering.

The narrative centers on two brothers of the same parents, explicitly distinguishing Anpu as elder and Bata as younger.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 6766-6813 confidence: high

Anpu returns, finds his wife prostrate in a dark house, and hears her claim that Bata spoke words of love to her, told her to tie up her hair, and beat her; she says Anpu must kill him or she will kill herself.

The central conflict is between Anpu, the elder brother, and Bata, the young brother, after the wife's accusation.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 6815-6884 confidence: high

At dawn under Ra-Harmakhis, Bata confronts Anpu, says he was falsely represented by Anpu's wife, swears by Ra-Harmakhis, and wounds himself with a reed-cutting knife.

The younger brother Bata says Anpu's wife misrepresented events, Anpu pursued him with a knife, and Bata separates from Anpu by departing to the Valley of the Acacia.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 6886-6957 confidence: high

After the Acacia is cut down, Anpu receives beer that froths over and wine that is sour, then takes his staff, sandals, apparel, and weapons and travels to the Valley of the Acacia.

Anpu, identified as Bata's elder brother, searches for Bata's heart for years and restores him after finding it.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 7022-7108 confidence: medium

Anpu, the king's brother, is made Erpa of the whole country; after the king reigns twenty years and dies, Anpu takes his place on the day of burial.

Anpu is identified as the king's brother, made Erpa, and succeeds him on the burial day.
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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 2075-2147 confidence: high

The author says the legend’s present form is Ptolemaic, probably preserves conquest echoes, and has been combined with the Horus-Set myth cycle; a Third Dynasty king has crowned Horus and Set emblems, interpreted as South and North.

The passage describes an eternal struggle between Horus son of Isis and his twin brother Set, then relates Horus and Set to the South and North and to the kingdoms of Upper and Lower Egypt.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3635-3720 confidence: high

Set/Sut is called the twin-brother and enemy of Osiris and a desert representative; Ânuqet is Sati’s companion and has a non-Egyptian feather-fringed cap compared with the head-dress of Bes, the Zakkal, and Babylonian king Merodach-nadin-akhi, indicating an Asiatic characteristic.

Set/Sut is described as the twin-brother and enemy of Osiris.
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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 4350-4437 confidence: medium

Osiris is a mummified man like Ptaḥ and brother/enemy of Set; Set later becomes an impersonation of evil and is identified with Apophis, the serpent of wickedness opposed by the sun-god.

Osiris is brother and enemy of Set; Horus and Set are described as hostile brethren associated with south and north.
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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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inuit

Eskimo Folk-Tales PATUSSORSSUAQ, WHO KILLED HIS UNCLE / THE MEN WHO CHANGED WIVES / ARTUK, WHO DID ALL FORBIDDEN THINGS / THE THUNDER SPIRITS; lines 4055-4106 confidence: high

Two sisters play noisily; their father cannot bear the noise and scolds them to play farther away.

The central figures are two sisters who turn into evil spirits and become thunder.
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Eskimo Folk-Tales THE WIFE WHO LIED / KAGSSAGSSUK, THE HOMELESS BOY WHO BECAME A STRONG MAN / QASIAGSSAQ, THE GREAT LIAR / THE EAGLE AND THE WHALE; lines 4800-4919 confidence: medium

The tale opens with many brothers and two marriageable sisters who refuse husbands; one brother names an eagle for one and a whale for the other, after which a great eagle and a whale appear and carry the sisters to rock ledges.

The passage presents two sisters in parallel episodes: after refusing husbands, one is carried off by an eagle and the other by a whale.
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Tales and Traditions of the Eskimo A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON. / N I V N I T A K.; lines 9504-9573 confidence: low

Nivnitak lands on a foreign coast across the ocean, passes through a valley by frozen water, sees a small house with poles, is invited in by a woman, and sees two young girls.

Two young girls are seen together in the house, work together processing seal parts, are identified as the host's daughters, and one is offered as wife.
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Tales and Traditions of the Eskimo A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON. / N I V N I T A K.; lines 9737-9826 confidence: high

The eldest sister traps partridges while following her brother; on frozen sea at the outer islets, he pursues a fox and returns to find her gone.

The title names a brother going to Akilinek in search of his sister, and the narrative begins with the sister's disappearance and the brother's preparations.
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Tales and Traditions of the Eskimo A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON. / N I V N I T A K.; lines 9829-9901 confidence: high

He reminds his parents that his sister was lost on the ice, says he has searched for her, recalls sledge marks on the ice leading out to sea, and says he wants to go across to Akilinek to find her.

The brother leaves home and crosses the frozen sea because he cannot rest until he finds his lost sister.
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Tales and Traditions of the Eskimo A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON. / N I V N I T A K.; lines 9904-9981 confidence: high

The sister explains her fear of her quiet, shy husband. The brother says he is glad she is well provided for and invites the household to visit the parents; the husband objects that the cold would be severe for the children.

The brother finds his sister, the parents receive tokens from her children, and the family expects the long-missed daughter to visit.
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Tales and Traditions of the Eskimo A SONG FROM ARSUT. / TRADITIONAL TALES, SCIENCE, AND ARTS. 69 / ANOTHER SONG FROM ARSUT. / PROBABLE ORIGIN AND HISTORY. J I; lines 3383-3461 confidence: low

Listed tale subject: brothers visiting their sister, who had been married into a tribe of cannibals.

A listed tale subject has brothers visiting their sister, who has been married into a tribe of cannibals.
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Tales and Traditions of the Eskimo A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY. / THE FAITHLESS WIFE.; lines 6103-6188 confidence: medium

The wife says he may leave without fear because she loves him; he resumes seal-hunting, and she bears two sons.

The mother tells the two sons they are akin to birds, fastens wings on each, and both become sea-fowl.
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Tales and Traditions of the Eskimo ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER. / THE ORPHAN BOY ILIARSORKIK.; lines 11057-11121 confidence: high

In the new tale, several men live at the mouth of a fiord; those who kayak up the fiord disappear, and of two strong remaining brothers, the elder first goes to search for the lost ones.

Two brothers remain after others disappear, and the elder brother departs to search for the lost men.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16643-16727 confidence: medium

Malarsuak travels by sledge in search of his lost sister, finds her in a cannibal household, kills a youth with a bear-tooth weapon, later returns with wife and child, loses the child to the cannibals, cuts sledge lashings to prevent pursuit, kills the driver of the one remaining sledge, and escapes.

Malarsuak's action is framed as a brother's search for his lost sister, whom he finds in a cannibal household.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16729-16804 confidence: medium

An angakok traveling by sledge to visit his married sister finds his dogs stopped, sees the household lifeless inside, and flees when his sister approaches with her mouth opened as if to devour him; the dogs then start and he escapes.

An angakok visits his married sister’s house, finds the household lifeless, and sees his sister alone moving toward him with her mouth opened as if to devour him.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 17271-17369 confidence: high

Isigarsigak and his sister flee from their mother's angakok tricks; ravens resembling women lead him to an old healer who removes hunting bladders from his swollen stomach, after which he escapes a knife-armed woman said to have killed the men of the house.

Isigarsigak and his sister flee from home after being frightened by their mother's angakok tricks.
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Tales and Traditions of the Eskimo AND TRADITIONS. / KAGSAGSUK. / IGIMARASUGSUK. / KUMAGDLAT AND ASALOK.; lines 4853-4927 confidence: high

Asalok and Merak, called brothers, wander until they discover a plain where the erkileks live in many tents, with only a lake for their sea, and hide to watch for the hunters' return.

The brothers Asalok and Merak wander, discover the erkileks' camp, hide and watch for the hunters' return, and then reunite with Kumagdlat.
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Tales and Traditions of the Eskimo CONTENTS. / THE ESKIMO. / CONTENTS. / CONTENTS.; lines 492-733 confidence: medium

"Isigarsigak and his Sister"

The title 'Isigarsigak and his Sister' explicitly presents a brother-sister grouping.
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Tales and Traditions of the Eskimo H. R. / CONTENTS. / THE ESKIMO. / CONTENTS.; lines 297-489 confidence: medium

“The Lonely Brothers”; “The Girl who went away in search of her Brother”; “The Brother who went to Akilinek in search of his Sister”; “The Brothers who were lost on their Journey up the Fiord.”

Titles repeatedly name brothers or a brother-sister relationship, including two titles where one sibling goes in search of another.
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Tales and Traditions of the Eskimo I 2 I / KATERPARSUK. / A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER.; lines 5499-5598 confidence: high

A man has three children; the eldest daughter marries a man from a far-away southern place while the brothers are little, and the father purposely never mentions her to them.

Two brothers learn of a previously concealed sister and set out together to visit her.
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Tales and Traditions of the Eskimo INTRODUCTION. / TALES / AND TRADITIONS. / KAGSAGSUK.; lines 4451-4525 confidence: high

A great bear eats through the window area and thrusts its head inside; the mother and sister flee, but the blind young man asks for his bow, his sister aims, and he shoots the bear so it falls.

The sister helps him aim at the bear, tells him the truth about the kill, secretly gives him meat, accompanies him outside, and later verifies his restored sight.
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Tales and Traditions of the Eskimo INTRODUCTION. / TALES / AND TRADITIONS. / KAGSAGSUK.; lines 4528-4600 confidence: medium

When white whales appear along the ice-bound shore, the son hunts by fastening the line around his sister's waist so she serves instead of a hunting-bladder; together they haul and kill the fish.

The brother and sister hunt together, the sister declares greater love for the brother, and both agree on the plan involving the mother.
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Tales and Traditions of the Eskimo INTRODUCTION. / TALES / AND TRADITIONS. / KAGSAGSUK.; lines 4603-4664 confidence: high

The pair flee eastward to the large continent and interior, the man avoids killing birds because they restored his eyesight, kills one swan for his sister, and they build a far-inland house, grow very old, and have no friends.

The story is recalled as concerning a brother and sister, and the passage describes them fleeing together, living far inland, and growing very old without friends.
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Tales and Traditions of the Eskimo KATERPARSUK. / A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY.; lines 5646-5729 confidence: high

After seeing armed men a third time, the brothers hide their little sister under a heap of chips near the window and climb into the rafters beneath the roof of the house-passage.

Kunuk and his younger brother hide in the rafters and survive while the household is killed, then flee together.
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Tales and Traditions of the Eskimo KATERPARSUK. / A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY.; lines 5646-5729 confidence: medium

After seeing armed men a third time, the brothers hide their little sister under a heap of chips near the window and climb into the rafters beneath the roof of the house-passage.

The brothers hide their little sister under chips to save her, but a spear thrown into the heap wounds her fatally.
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Tales and Traditions of the Eskimo KATERPARSUK. / A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY.; lines 5732-5797 confidence: high

The brothers bring home ptarmigan and foxes caught without weapons by throwing large stones; they lift large stones and practice boxing and wrestling.

Kunuk and his brother act together throughout the passage and become strong enough to hunt and kill animals without weapons.
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Tales and Traditions of the Eskimo KATERPARSUK. / A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY.; lines 5800-5886 confidence: high

Kunuk's brother takes the whip, strikes the strong man dead, and the strong man's inferiors rejoice; they ask the brothers to lead them, but are told to have no masters and hunt freely.

Kunuk and his brother jointly enter the contest against the strong man and later determine to seek revenge against Ungilagtake.
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Tales and Traditions of the Eskimo KATERPARSUK. / A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY.; lines 5889-5950 confidence: medium

Kunuk’s brother recognizes the burial-place of their little sister, becomes very sad, leaves the helm, sobs, and causes the boat to swing and take in sea water through his convulsions.

Kunuk’s brother recognizes the burial-place of their little sister and dies after overwhelming grief.
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Tales and Traditions of the Eskimo KUNUK THE ORPHAN BOY. / THE FAITHLESS WIFE. / THE BARREN WIFE. / THE TWO BROTHERS.; lines 6403-6459 confidence: high

Two brothers live at the mouth of a fiord, one on the sunny side and one on the shady side; the younger brother's servant sees a bright object and a boat growing larger on the sea, recognized as an umiariak, a supernatural boat with fabulous beings.

The tale opens with two brothers living on the sunny and shady sides of the same fiord, and the attack on one household leads the surviving brother into action.
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Tales and Traditions of the Eskimo NAMAK, / THE LONELY BROTHERS. / SIKUTLUK. / THE ORPHANS.; lines 8831-8931 confidence: high

An old couple’s son and younger daughter become orphans; foster-parents do not love them, scold them, and leave them to seek food on the beach at low water.

The brother and younger sister are orphaned, neglected, enclosed in an empty house, and escape together.
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Tales and Traditions of the Eskimo NAMAK, / THE LONELY BROTHERS. / SIKUTLUK. / THE ORPHANS.; lines 8934-9016 confidence: high

Lekatokak and her brother Asuvina go to set fox-traps; she asks him to bring a flat stone for a trap door, he is long absent, and when she searches for him he has disappeared.

Lekatokak and her brother Asuvina go out together; Asuvina disappears, and Lekatokak searches for him before being driven into further wandering.
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Tales and Traditions of the Eskimo NAMAK, / THE LONELY BROTHERS. / SIKUTLUK. / THE ORPHANS.; lines 9019-9069 confidence: high

People announce a kayaker towing a seal and name him Asuvina; the woman feels sure she has found her lost brother.

The woman recognizes Asuvina as her lost brother, joins him at his house, and he spends the day enjoying his sister's company while concealing her presence.
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Tales and Traditions of the Eskimo NAUJARSUAK AND KUICAJAK. / THE STRONG MAN ON THE ISLAND / NIAKUNGUAK. / THE STRONG MAN ON UMANAK.; lines 14296-14360 confidence: high

The brother is missing after looking around and losing his way; he is picked up by another great man. At the captain's house, the wife is jealous until given a doll.

After being separated, Kigutikak is about to attack another man but recognizes him as his brother; they weep and later plan together.
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Tales and Traditions of the Eskimo NAVARANAK OR JAVRAGANAK. / AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER. / ANGUTISUGSUK.; lines 7788-7820 confidence: medium

The invalid brother is carried out, asks for his spear from under the boat, lances his brother several times in the shoulder, and the wounded man rises but dies before reaching his kayak on the beach.

The invalid brother lances Angutisugsuk, the killed man is identified as his brother, and the killer later feels remorse.
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Tales and Traditions of the Eskimo PREFACE. / H. R. / CONTENTS. / THE ESKIMO.; lines 220-294 confidence: medium

The contents list tale titles including “Akigsiak,” “The Friends,” “Katerparsuk,” “A Tale about Two Girls,” “The Brothers visit their Sister,” “Kunuk the Orphan Boy,” and “The Faithless Wife.”

The titles include “The Two Brothers” and “The Brothers visit their Sister.”
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Tales and Traditions of the Eskimo RELIGION. / INFLUENCED. / RELIGION. / RELIGION.; lines 2535-2623 confidence: high

The upper world has rulers besides souls of the deceased; celestial-body owners were once humans removed from earth, may visit earth, and are represented as bodies or inue; moon owner Aningaut and sun inua as his sister are described.

The owner of the moon, Aningaut, is a former man, and the inua of the sun is described as his sister.
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Tales and Traditions of the Eskimo SITLIARNAT. / THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS.; lines 8342-8408 confidence: high

Two brothers live alone at a fiord and must cook and make their garments themselves because they have no female assistance.

The narrative begins with two brothers living alone together at a fiord.
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Tales and Traditions of the Eskimo SITLIARNAT. / THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS.; lines 8411-8479 confidence: medium

The brothers hear of the return, each declares he has missed and longed for the sister most, run toward her, and allow the eldest to welcome her first.

The brothers call her their sister, compete to welcome her, defer to the eldest, and sit together lovingly after the reunion.
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Tales and Traditions of the Eskimo SITLIARNAT. / THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS.; lines 8482-8561 confidence: high

The visitors are summoned to fight, follow people to a plain, and see a crowd around a man with a giant-like frame; the elder tells the younger not to go first.

The passage identifies an elder and younger brother, shows the elder protecting the younger from the first fight, and states that the brothers remain always together.
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Tales and Traditions of the Eskimo SITLIARNAT. / THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS.; lines 8563-8581 confidence: high

“This won’t do; we won’t get any credit unless we try to be the first,” and they went off to forestall the others.

The passage centers on brothers who act jointly, serve as helpmates, long for home, and depart together.
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Tales and Traditions of the Eskimo T I G G A K. / NAVARANAK OR JAVRAGANAK. / AVARUNGUAK OR AGDLERUT. / THE LOST DAUGHTER.; lines 7595-7685 confidence: high

An old woman lives with two sons and a daughter; the daughter changes, leaves alone, and the brothers search before giving up.

The two brothers search for their missing sister, find her in the valley house, kill the reptile beings, and bring her home.
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Tales and Traditions of the Eskimo THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK. / ISIGARSIGAK.; lines 15794-15875 confidence: high

Isigarsigak and his younger brother travel north, winter before reaching their goal, arrive the next summer, and find friendly people with whom they stay.

The passage centers on Isigarsigak and his younger brother traveling together, hunting together, and then separating permanently after the younger brother marries in the distant place.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6835-6898 confidence: medium

Tiggak feigns defeat, throws down the adversary, and the brothers help kill him; Tiggak imitates a voice to summon rope and hauling, and unseen workers realize they are flensing their own master.

The brothers aid Tiggak in putting the adversary to death in the same way he had treated their brother.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6901-6971 confidence: medium

Malaise is described as jolly, fearless, prosperous, living with two younger sisters at the mouth of a fiord; when he kayaks, the sisters follow along the beach and return when he turns back.

Malaise's two younger sisters are together on the ice when a gale breaks it up and carries them far out to sea to another land.
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Tales and Traditions of the Eskimo THE BARREN WIFE. / THE TWO BROTHERS. / G I V I O K. / T I G G A K.; lines 6974-7043 confidence: high

Each sister has a daughter; the younger sister cries and says her husband would kill her if she next bore a daughter.

The two sisters share distress, plan together, flee together, and return together to their former home.
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Tales and Traditions of the Eskimo THE DOG. / A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON.; lines 9369-9434 confidence: high

The woman recalls gatherings for plays and games, nighttime pursuit and courting in the dark, and her decision to daub her hands with soot to identify the one who had chosen her.

The woman cannot recognize the nocturnal suitor in the dark, marks him with soot, and later sees the soot on her brother's jacket.
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Tales and Traditions of the Eskimo THE FRIENDS. / I 2 I / KATERPARSUK. / A TALE ABOUT TWO GIRLS.; lines 5427-5496 confidence: medium

The whale's captive is tied to the sea bottom by a rope and picks lice from the whale; her two brothers begin building very swift boats to rescue her.

Two brothers build increasingly swift boats in order to deliver their sister from the whale and then carry her away.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10354-10448 confidence: high

“BROTHER and a sister once lived together, and were very much attached to each other.”

The tale begins with an attached brother and sister; after arrival at the fishing place, the sister is taken by the inorusek while others fail to rescue her.
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Tales and Traditions of the Eskimo THE OLD SOUTHLANDER. / NAUJARSUAK AND KUICAJAK. / THE STRONG MAN ON THE ISLAND / NIAKUNGUAK.; lines 13843-13909 confidence: medium

Another party of Southlanders arrives, including two sons of the man Niakunguak killed; they too have been raised for strength, are polite and friendly, and settle for winter.

Two sons of the killed man arrive together after being raised for strength; one voices the enemy relationship with Niakunguak.
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Tales and Traditions of the Eskimo THE REINDEER-HUNT OF MERKISALIK. / NAMAK, / THE LONELY BROTHERS. / SIKUTLUK.; lines 8686-8779 confidence: high

A young maiden breaks her elder sister’s precious reindeer-horn needle; the angry elder sister tells her to leave and keep away from the coast-people, and the girl wanders.

The young woman is expelled after breaking her elder sister’s needle, and the inlander reports a parallel expulsion after spoiling his brother’s snare.
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Tales and Traditions of the Eskimo THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK.; lines 11919-11986 confidence: high

The enemies post themselves before the door and windows. One inmate runs out and is killed with an axe; the inmates are dispatched in this way, with only two brothers left unhurt.

Only two brothers remain unhurt after the attack; they flee together across the ice, after which the elder escapes and the younger is overtaken.
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Tales and Traditions of the Eskimo THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK.; lines 11989-12060 confidence: medium

The actor searches for a pair of brothers, checks their boot fur for lice, finds the younger brother without lice, and persuades him to assist and return to Kangermiutsiak.

The passage emphasizes finding a pair of brothers and choosing the younger one because he has no lice in his boot fur.
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Tales and Traditions of the Eskimo THE STRONG MAN ON UMANAK. / THE ANGAKOK FROM KAKORTOK. / SAVANGUAK. / AKUTAK AND INUINAK.; lines 15610-15686 confidence: high

The eldest brother rides a large wave toward the rocks, secures his oar, loosens his jacket from the kayak, leaps ashore, and hauls up the kayak on the next roller.

Two brothers act as a pair: the eldest lands through the dangerous surf first, and the second follows with even greater agility.
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The Central Eskimo KALOPALING. / THE UISSUIT. / KIVIUNG. / ORIGIN OF THE NARWHAL.; lines 9033-9133 confidence: high

A polar bear thrusts its head through the hut window; the mother gives the boy his bow, the sister levels it, and the blind boy shoots and kills the bear.

The sister assists the brother by aiming the bow and secretly feeding him; later she agrees to his revenge plan against their mother.
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The Central Eskimo KALOPALING. / THE UISSUIT. / KIVIUNG. / ORIGIN OF THE NARWHAL.; lines 9135-9150 confidence: high

The young man cautiously wraps his sister in hares’ skins, puts her on his back, and travels onward.

The passage centers on a brother caring for and transporting his wounded sister during a long journey, followed by their reception by Iqignang.
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The Central Eskimo SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR. / THE TORNAIT AND THE ANGAKUT.; lines 7692-7762 confidence: high

The passage identifies powerful supernatural owners of stars, constellations, and meteorological processes, and states that moon and sun are brother and sister, corresponding with Greenland traditions and also known at Point Barrow, with traces at Repulse Bay.

Moon and sun are stated to be brother and sister, and the subsequent accounts narrate brother-sister relations behind their celestial forms.
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The Central Eskimo SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR. / THE TORNAIT AND THE ANGAKUT.; lines 7692-7762 confidence: high

Rae's Repulse Bay account says a mighty conjurer ascended into the heavens with his sister and a fire, formed the sun by adding fuel, mistreated and scorched his sister, and she formed the moon while he continued chasing her; lunar phases are explained by the visible side of her face.

Rae's account says the brother continues to chase the sister without overtaking her, while the Akudnirmiut and Oqomiut account narrates the brother pursuing the sister before they become moon and sun.
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The Central Eskimo THE BEAR STORY. / SUNDRY TALES. / THE OWL AND THE RAVEN. / COMPARISON BETWEEN BAFFIN LAND TRADITIONS AND THOSE OF OTHER TRIBES.; lines 9797-9929 confidence: high

The table shows ideas known from Alaska to Greenland: sun as brother of moon, descent of man from a dog, thunder from rubbing a deerskin, fish from chips of wood, and the origin of deer.

The passage explicitly identifies the sun myth as representing the sun as the brother of the moon.
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native american california

Creation Myths of Primitive America HAKA KAINA / PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES; lines 16163-16306 confidence: medium

Titindi Maupa lives at Kurulsa Mauna with two sisters; three miles west, young Topuna lives with his father, who has a great sweat-house at Motiri Mauna.

Titindi Maupa, as brother, attempts to arrange his elder sister’s marriage to his friend, while she rejects that preference.
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Creation Myths of Primitive America HAKA KAINA / PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES; lines 16308-16454 confidence: high

Titildi Marimi returns from the mountain flat, finds her brother gone and her sister crying; the sister does not answer, while Titildi Marimi says he may die or be killed if not found.

Titildi Marimi seeks her brother, says he will die or be killed if she cannot find him, and follows to help him.
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Creation Myths of Primitive America HAKA KAINA / PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES; lines 16456-16622 confidence: high

The sister says she will join her brother, mentions his long journey to a smoking-place, asks for tobacco, receives it, and smokes.

The passage centers on a brother and sister traveling together; the sister tests his weapons, demonstrates superior power, warns him of enemies, and later travels hidden with him.
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Creation Myths of Primitive America HAKA KAINA / PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES; lines 16624-16774 confidence: medium

Titindi Maupa's sister carries him on her back, gives him her bow and arrows, and he shoots from her shoulder; the western opponents, including Lawalila, are killed.

Titindi Maupa's sister arrives when he is exhausted, carries him on her back, gives him her bow and arrows, and enables him to continue fighting.
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Creation Myths of Primitive America HAKA KAINA / PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES; lines 16777-16825 confidence: medium

Three nights later Topuna visits to see Titildi Marimi; she lets him come because she fears her brother might leave her again, and Topuna gets the wife he wanted as all live together at Kurulsa Mauna.

Titildi Marimi allows Topuna to come because she fears her brother might leave her again, and Topuna then obtains her as wife.
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Creation Myths of Primitive America HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES / PERSONAGES; lines 18575-18736 confidence: medium

Tsanunewa reaches the house of the two Chichi brothers; they have two smooth rock crystals, one at the eastern door and one at the roof opening.

The Chichi are explicitly two brothers who shelter Tsanunewa's flight and fight Hehku together.
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Creation Myths of Primitive America HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES / PERSONAGES; lines 18899-19051 confidence: medium

Hehku has a sister, Miniau Marimi; she takes her as companion, travels to Oaimatu, a great hollow mountain northeast of Jigulmatu, brings a pipe, makes tobacco of dried brains, spends the night, and dreams again of gambling in Jupka's sweat-house.

Hehku takes her sister Miniau as companion; Miniau accompanies her to the sweat-house, handles a won object, and disposes of Kaitsiki's body.
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Creation Myths of Primitive America HITCHINNA / TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA; lines 21579-21663 confidence: medium

The passage says sister-for-brother love occurs occasionally in European lore and that this myth involves a female first person, later turned into a loon, loving her brother, later turned into a wildcat.

The passage describes love of a sister for her brother and identifies the pair's later animal transformations.
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Creation Myths of Primitive America PERSONAGES / HAKA KAINA / HAKA KAINA / PERSONAGES; lines 15928-16074 confidence: high

The Tsoplaina brothers work all night, pass through more than half the houses, destroy many bowstrings, and return at daylight to tell Haka Kaina what they did.

Two Tsoplaina brothers secretly disable bowstrings before the battle, and two Mini Auna brothers later destroy the returning army with fire.
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Creation Myths of Primitive America PERSONAGES / NORWAN / NORWAN / PERSONAGES; lines 3948-4086 confidence: high

Olelbis looks down at Norwan, calls her his sister, and says she came up before the new people on earth.

Olelbis identifies Norwan as his sister and acts to prepare her future work.
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Creation Myths of Primitive America PERSONAGES / NORWAN / NORWAN / PERSONAGES; lines 4704-4857 confidence: high

The forces meet and fight stubbornly near the river; Norbis twice drives the Tede Wiu brothers toward the water, but they rally and drive him back; the all-day battle kills many and has no victor.

The Tede Wiu brothers act as paired leaders in battle, make decisions, summon allies, and refuse Norbis's demand.
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Creation Myths of Primitive America PERSONAGES / NORWAN / NORWAN / PERSONAGES; lines 5158-5310 confidence: high

The old woman tells Sehinom, her grandson, that the trouble she warned of has happened and tells him to send quickly for the Tede Wiu brothers and all his friends; Sehinom sends messages to allies in several directions and to named northern figures.

The Tede Wiu brothers are summoned and placed in the army; the Siriwit brothers carry Chir Chuma; Chir Chuma later helps his two sisters in battle.
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Creation Myths of Primitive America PERSONAGES / NORWAN / NORWAN / PERSONAGES; lines 5457-5611 confidence: high

Sehinom turns over the bark and finds two little boys in each other's arms and crying; one calls the other brother and says they hid there and escaped. They are Tsudi boys.

Two little boys are found together under yellow pine bark after the massacre; one calls the other brother and says they hid and escaped.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10080-10245 confidence: high

The two brothers fish at Tsik Tepji, go upriver to Bohem Tehil, stop at a large tree, and Keriha hangs a salmon on a limb to watch for Hubit.

Norwanchakus and Keriha are identified as two brothers who fish, travel, watch for Hubit, and plan how to follow him.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10247-10412 confidence: high

Keriha addresses Norwanchakus as 'My brother'; Norwanchakus asks why kill Hubit and says, 'How will you find Hubit's house, if you kill him?'

Keriha addresses Norwanchakus as brother, and Norwanchakus counsels him not to kill Hubit and to wait for Hubit's reason to become clear.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10414-10566 confidence: high

Keriha rejoices that he knows where Hubit's house is, tells his brother to get ready, and goes ahead alone when he cannot wait.

The passage centers on two brothers: Keriha acts quickly and takes risks, while Norwanchakus counsels, warns, waits, and later searches for him.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10569-10734 confidence: high

The old men heard five years earlier that Norwanchakus had lost his brother Keriha and began making ropes.

Norwanchakus identifies Keriha as his brother, says he has searched widely, and seeks help to learn his location.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10736-10882 confidence: high

The boy tells Sas that Norwanchakus sent him to ask about his lost brother Keriha; he places the headband, fire-drill, and straightener before Sas as payment, and Sas says he knows all that passes in the world and where Keriha is.

Keriha is identified as Norwanchakus's brother; Sas says the Supchit woman took him and placed him in a little room where he is weak and near death.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10884-10958 confidence: high

Norwanchakus starts at midnight, goes west, crosses ridges and valleys, reaches the bridge of one hair over a wide rushing river, crosses it, and arrives at the big village beyond the sky.

Norwanchakus and Keriha are brothers; Norwanchakus travels to a village beyond the sky, takes Keriha away, and returns to Keri Buli.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 9624-9784 confidence: high

Norwanchakus and Keriha are two brothers on earth before names existed; Olelbis makes a deep furrow with the sky pole and a river comes; the brothers start north, with Norwanchakus elder and Keriha very small.

The narrative centers on two brothers, an elder and a very small younger brother, acting together in an early world before names.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 9926-10078 confidence: high

Keriha and Norwanchakus live with Norwinte, then travel with a net to fish downstream; Keriha names all places between Panti Tsarau and Nomlupi with Wintu names, and the brothers build a brush house at Nomlupi.

Keriha and Norwanchakus are brothers with contrasting behavior: Norwanchakus warns, carries, and provides, while Keriha hungers, disobeys, and takes acorns.
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Creation Myths of Primitive America PERSONAGES / OLELBIS AND MEM LOIMIS / OLELBIS AND MEM LOIMIS / PERSONAGES; lines 3587-3726 confidence: high

Sanihas Yupchi tells Wokwuk and Kut that their mother is far east and that after three horizons they will see their two brothers, Kahit's sons; he cites his yapaitu, Patkilis's Winishuyat, and is described as Tsaroki Sakahl and a great person.

Wokwuk and Kut travel as the two sons of Olelbis and meet Kahit's two sons, who greet them as brothers.
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Creation Myths of Primitive America PERSONAGES / TIRUKALA / TIRUKALA / PERSONAGES; lines 14461-14623 confidence: high

Kedila’s two daughters hear singing while gathering wood, follow it to a salmon trap, see Hapawila in the river, speak with him, and receive two salmon to take to their father.

The two daughters act together, the elder is killed, and the younger carries and washes the elder’s body before the two depart together.
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Creation Myths of Primitive America PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES / PERSONAGES; lines 16989-17141 confidence: medium

Tsore Jowa asks about Haka Lasi and says Haka Lasi killed her brothers and father; she tells the story to the Tsanunewa grandmother and brothers, who cry and feed her.

Tsore Jowa identifies Haka Lasi as her sister and seeks help from two Tsanunewa brothers to catch her.
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Creation Myths of Primitive America PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES / PERSONAGES; lines 17143-17302 confidence: high

The brothers reach a lake; Haka Lasi rises and calls from the lake at daybreak; each brother opens a tule-grass stem, makes himself small, sits inside, and floats toward her rising-place.

The passage presents two brothers acting together in the lake ambush and two sisters acting together in the wood-gathering, search, and excavation episode.
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Creation Myths of Primitive America PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES / PERSONAGES; lines 17304-17458 confidence: medium

Tsore Jowa is searching everywhere for her brother. She has left the hearts, her sister's body, and her father hidden carefully, and has not yet acted to save them.

Tsore Jowa searches from house to house for her brother and finally finds him at Jamuka's house.
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Creation Myths of Primitive America PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES / PERSONAGES; lines 17460-17474 confidence: high

The two women decide to go home to visit Jamuka, take beads, blankets, and other nice things, and go to their father at the foot of Wahkalu.

The passage presents two women who are later called sisters and who act together in visiting their father, accepting his view, and returning to Juka's house.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8391-8544 confidence: high

The old man asks whether Tsaroki wants a companion, then tells him to go west at dark to Nomhawena Pokaila, his grandmother, who will tell him about his brother.

Tsaroki wants another young man for company, is sent to find his brother, locates him, and summons him secretly.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8391-8544 confidence: medium

Tsaroki recalls Waida Dikit's instruction that only his brother should know the reason for the errand; he goes underground and comes up before the great man, his brother.

Waida Dikit warns Tsaroki not to let anyone except his brother know the purpose of the mission; Tsaroki approaches underground and whispers to the brother.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8546-8702 confidence: high

Tsaroki goes into the ground and returns to his grandmother's house. Hawt is chief of the Hawt people, prepares for travel with bow and arrows, and tells his people he will be gone without saying where or why.

Tsaroki and Hawt are explicitly the two brothers; they travel secretly by night from home toward Waida Dikit's house.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8862-9015 confidence: high

Lutchi enters Waida Werris's dazzling house, sees a young beautiful figure too bright to look at, and the passage identifies two brothers: younger Waiti and elder Waida Werris; Waiti never leaves the house.

The passage explicitly names two brothers in the house, Waida Werris as elder and Waiti as younger, with the house and face described as very bright.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 9017-9175 confidence: medium

Waida Werris tells his brother Waiti to stay home, keep house, see him night and day, and watch him because other things will happen besides flute-playing.

Waida Werris gives instructions to his brother Waiti, and Tsaroki coordinates with his brother Hawt about when and how Hawt will play.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 9335-9490 confidence: medium

Tunhlucha Pokaila brings two water baskets, which Waida Dikit places north of the fire for washing. She is Waida Dikit's sister, lives in a rock house with a spring, and her drinking and washing baskets do not diminish when crowds use them.

Waida Dikit hosts and distributes provisions while his sister Tunhlucha Pokaila brings the water baskets from her spring-associated rock house.
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Creation Myths of Primitive America THE HAKAS AND THE TENNAS / ILHATAINA / HITCHINNA / TIRUKALA; lines 21529-21563 confidence: high

The passage states that when two sisters are sent somewhere and warned by a father or mother against a deceiver likely to meet them, the elder is generally ready to become a victim, while the younger is wise and obedient.

The passage explicitly describes a recurring pattern in which two sisters are warned by a parent against a deceiver, with the elder becoming a victim and the younger being wise and obedient.
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Creation Myths of Primitive America TIRUKALA / TIRUKALA / PERSONAGES / PERSONAGES; lines 14943-15107 confidence: high

Old Jahtaneno has many daughters, all but two married; Sukonia is a great chief in the country, with a large sweat-house and many servants.

Two unmarried sisters are sent by their father to visit the rich, unmarried chief Sukonia and travel together with provisions.
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Creation Myths of Primitive America TIRUKALA / TIRUKALA / PERSONAGES / PERSONAGES; lines 15109-15259 confidence: high

Tsore Jowa brings food. The sisters have addressed their baskets, asking that the food be good and that the baskets be large and full; the two small baskets are now large and full of good food.

Two Jahtaneno sisters arrive, marry Sukonia, and travel together; two Ichpul sisters also act together to stop and kill them.
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Creation Myths of Primitive America TULCHUHERRIS / PERSONAGES / SEDIT AND THE TWO BROTHERS / PERSONAGES; lines 7755-7898 confidence: high

On the sixth morning Olelbis calls the two Hus brothers and tells them to go down to Tsarauheril, where the first tree is, near where people will come up from the earth.

The two Hus brothers are jointly commissioned to build the road, divide the labor, and complete much of the structure together.
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Creation Myths of Primitive America TULCHUHERRIS / PERSONAGES / SEDIT AND THE TWO BROTHERS / PERSONAGES; lines 7900-8024 confidence: high

The brothers say the work is for others, done at another's command, and that Olelbis sent them down to make the great road.

The passage presents two brothers working together to make a great road at Olelbis's command.
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Creation Myths of Primitive America TULCHUHERRIS / PERSONAGES / SEDIT AND THE TWO BROTHERS / PERSONAGES; lines 8026-8144 confidence: high

Sedit tells his grandsons he will give a wiser, better teaching than Olelbis and describes trees with low limbs and acorns with husks and shells, enabling people to climb, gather, husk, laugh, and play.

The two brothers listen to Sedit's counsel, deliberate silently, and the elder brother accepts Sedit's proposal as right.
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Creation Myths of Primitive America TULCHUHERRIS / PERSONAGES / SEDIT AND THE TWO BROTHERS / PERSONAGES; lines 8146-8241 confidence: high

Sedit calls the brothers back as his grandsons, but they walk east without returning; they pull great stones from their road and the whole road falls to the ground.

The Hus brothers act as a pair: they leave together, destroy the road, ascend together, and are placed together by Olelbis.
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Yana Texts II. THE CONTEST OF FOX AND COYOTE.334 / III. THE LOST BROTHER.339 / VI. FIXING THE SUN. / VII. WOODPECKER AND WOODRAT.; lines 4476-4525 confidence: medium

Woodpecker sees Woodrat Woman give soup to her brother, objects, takes the soup away, and puts it by his own bed; this happens repeatedly, and Woodrat turns his back to the fire and sleeps.

Woodrat Woman secretly places acorn bread under her brother Woodrat's pillow while Woodpecker removes the visible soup.
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Yana Texts III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334 / III. THE LOST BROTHER.339; lines 4063-4176 confidence: high

Pine Marten's brother Weasel is left hidden at home; Lizard enters, eats fat, grows larger, puts Weasel in a quiver, and goes off.

The central action begins with Weasel, Pine Marten's brother, being stolen by Lizard and ends with Pine Marten rescuing him.
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Yana Texts THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI / THE ROLLING SKULL.191; lines 2304-2409 confidence: high

Editorial note 207 says two distinct myths seem amalgamated: a two-sisters visit to a chief with Coyote posing as the chief, compared to an Achomawi tale; and a fragmentary Loon Woman story typical of Northern California, compared to Curtin, Maidu, Achomawi, and Atsugewi versions.

Coyote sends two girls to his house, the wife warns them that Pine Marten is elsewhere and that Coyote stole the black-bear skins, and the editorial note identifies the story as the visit of two sisters to a chief with deception by Coyote posing as the chief.
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Yana Texts V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI; lines 1710-1816 confidence: high

Coyote dwells at Ha'udulilmauna alone with his sister; she pounds and soaks acorns, he hunts small game, and she gives him acorn mush.

The passage states that Coyote and his sister live alone together and that neither has a spouse.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 1148-1235 confidence: high

Young Bluejay asks why his mother is outside; she says she has been driven out, and he says he will play on a hill to the south and take the younger child along.

Young Bluejay identifies the rejected child as his brother, takes him along to play, and the two continue west together after Young Bluejay says his father will not see him again.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D 400. / THE EMPEROR MIDZUHAWAKE.' / HANSHO TENNO.) / HANZEI. 204; lines 17902-17938 confidence: medium

Tsuno hime, daughter of Kogoto and connected to the Omi of Ohoyake lineage, is appointed imperial concubine.

Tsuno hime and her younger sister Otohime are both connected to the emperor as consorts and mothers of imperial children.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 285. / A.D. 397 / A.D. 405. / A.D. 288.; lines 15175-15234 confidence: medium

Sy6l-lyé slays his elder brother and sets himself up as king; Tyonchi is guarded by Wa soldiers on a sea island; the people kill Syél-lyé and establish Tyonchi as king.

The passage reports a brother killing his elder brother and taking kingship, followed by the protection and establishment of Tyonchi as king by the people.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 306. / A.D. 308. / A.D. 310 / BOOK XI.; lines 15668-15705 confidence: medium

The Prince Imperial calls himself a younger brother, says he lacks talent, and asks how he could presume to succeed to the Dignity or enter the Celestial task.

The speaker calls himself a younger brother while yielding the succession to Oho-sazaki and arguing for Oho-sazaki's superior fitness.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 308. / A.D. 310 / BOOK XI. / NINTOKU. 273; lines 15708-15809 confidence: medium

Succession dialogue: elder-younger and wise-lord hierarchy is stated; Oho-sazaki invokes the late Emperor's choice of the Prince, refuses the Imperial Dignity, and each side wishes to transfer sovereignty to the other.

The passage frames succession through elder-younger hierarchy, a younger brother relationship, competing royal figures, and a passed-over prince's resentment.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 422. / XIII. 13. / A.D. 425. / INGIO. EX:; lines 18551-18596 confidence: medium

Imperial Princess Karu no Oho-iratsume is identified as the Heir Apparent's sister by the same mother and is described as beautiful.

The Heir Apparent is said to have thoughts constantly bent on becoming united to his sister by the same mother.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 480. / A.D. 481. / A.D. 482. / XV. 6.; lines 21417-21476 confidence: high

An official sees Ohoke and Woke, sons of Imperial Prince Oshiha of Ichinobe, recognizes them as lords, nurtures them, lodges them in a brushwood palace, and rides to inform the Emperor.

Ohoke and Woke are presented together as two sons of Imperial Prince Oshiha and as two children bestowed on the court, though they receive different ranks.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 483. / A.D. 484. / KENZO. 379 / KENZO. S55; lines 21711-21920 confidence: high

The Emperor invokes the sacred cedar of Furu in Isonokami, with severed stem and stripped branches, and declares that he and the other prince are the august children of Oshiha no Mikoto of the Palace of Ichinobe.

Woke and Ohoke are presented together as august children of Oshiha no Mikoto; Ohoke is appointed Prince Imperial, Woke receives imperial rank, and after Shiraga's death they cede the dignity to one another.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 484. / KENZO. 379 / KENZO. S55 / XV. I4.; lines 21923-21968 confidence: high

In the twelfth month, officials assemble; Prince Imperial Ohoke takes the Imperial Seal, places it on the Emperor's seat, bows repeatedly, sits among the Ministers, and says he resigns the Empire in favor of his younger brother.

Both speakers frame the succession issue around the elder and younger brother relationship, including the rule that the elder should be affectionate and the younger reverent.
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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 1166-1400 confidence: high

The passage lists second-generation companion-born gods, then reports a variant in which gods are produced in male-female pairs. Several later generations are described as heavenly gods born as mates, with female figures often called younger sister or wife; Izanagi and Izanami are listed in the seventh generation.

The genealogy repeatedly describes gods as produced in male-female pairs, born as mates, or paired with a younger sister or wife.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1545-1690 confidence: medium

The male and female deities discuss the formed places in their bodies, agree to unite them, go around the pillar in opposite directions, meet, the female deity speaks first, the male answers, and they become husband and wife.

The male deity addresses the female deity as younger sister, and the two are repeatedly presented as a male-female pair whose bodily sources are complementary.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 2156-2182 confidence: medium

Izanagi takes a thousand-men-pull-rock, blocks the path with it, faces Izanami, and pronounces the formula of divorce.

Izanagi stands face to face with Izanami, pronounces divorce, and the speeches identify them as husband and younger sister.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 B.C. 29. / VI. 5. / SUININ. 169 / VI. 6,; lines 10012-10068 confidence: medium

“Prince Sahohiko, plotted treason and tried to endanger the State.”

Sahohiko frames the Empress’s loyalties as a choice between elder brother and husband, and uses her answer to advance his treasonous plan.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 B.C. 585. / EVE 22. / B.C. 581. / B.C. 580.; lines 8258-8363 confidence: high

They enter together; Kami-Nunagaha-mimi pushes open the door while Kami-Ya-wi-mimi's arms and legs tremble and he cannot release the arrow.

Kami-Ya-wi-mimi identifies himself as elder brother, admits weakness, and yields sovereignty after Kami-Nunagaha-mimi kills the chief enemy.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 B.C. 585. / EVE 22. / B.C. 581. / B.C. 580.; lines 8258-8363 confidence: medium

Kami-Ya-wi-mimi submits and yields sovereignty, saying he is the elder brother but timid and weak, while Kami-Nunagaha-mimi has displayed divine valour and killed the chief enemy; he urges him to take the Celestial station and Imperial ancestral functions.

One brother takes sovereignty and ancestral imperial functions; the other offers to assist and attend worship of the Gods of Heaven and Earth.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BEI V5: / ILL 17. / III. 18, / III. 19.; lines 7415-7478 confidence: high

The Yata-garasu reaches Shiki the Elder’s camp and cries that the child of the Heavenly Deity sends for him; Shiki the Elder is enraged, calls the crow’s cry abominable, draws his bow, and aims at it; the crow flees.

Shiki the Elder refuses and attacks the crow, while Shiki the Younger fears, entertains the crow, obeys it, and warns the Emperor.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ES 308 / L400: / II. 42. / IT. 44.; lines 6236-6382 confidence: high

One writing says the elder Ho no susori no Mikoto has a sea-gift and the younger Ho no ori no Mikoto a mountain gift; the younger brother grieves by the seashore until Shiho-tsutsu no Oji asks why and offers to devise a plan.

One writing sets an elder brother with a sea-gift against a younger brother with a mountain gift.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ES 308 / L400: / II. 42. / IT. 44.; lines 6384-6457 confidence: high

Ho no ori no Mikoto returns and obeys; when the elder brother goes fishing, the younger brother whistles on the shore, a sudden tempest arises, and the elder brother is overwhelmed and harassed.

The elder brother is endangered at sea by actions performed by the younger brother, begs him for rescue, admits fault, and declares himself a mime-vassal forever.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2330-2462 confidence: medium

Izanagi goes to see Izanami at the temporary burial-place. She asks him not to look; he lights a single light and sees her swollen and festering with eight Thunder-Gods on her, then flees as they pursue him.

Izanami is called younger sister, relation, and wife; after the viewing violation, Izanagi declares the relationship severed.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2464-2606 confidence: high

In one writing, Izanagi assigns Ama-terasu to High Heaven, Tsuki-yomi to Heavenly matters, and Sosa no wo to the plain of Ocean.

Ama-terasu and Tsuki-yomi, both children of Izanagi in the variant, are separated by one day and one night after Ama-terasu rejects him.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2464-2606 confidence: medium

Sosa no wo petitions to proceed to the Nether Land but first to visit High Heaven and meet his elder sister; permission is granted and he ascends.

Sosa no wo asks to ascend to High Heaven to meet his elder sister before proceeding to the Nether Land forever.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2608-2748 confidence: high

Ama-terasu is startled, suspects her younger brother of intending to rob her kingdom, and refers to the separate limits allotted by their parents.

Ama-terasu, as elder sister and realm-holder, suspects her younger brother Sosa no wo of crossing his allotted limits and arms herself to challenge him.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2750-2872 confidence: high

The Sun-Goddess suspects Sosa no wo no Mikoto intends to rob her Plain of Heaven and prepares for defense with swords, quiver, elbow-pad, bow, and arrows.

Ama-terasu and Sosa no wo no Mikoto are described as elder sister and younger brother; their meeting involves suspicion, confrontation, explanation, and an oath test.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3295-3429 confidence: medium

The second account contrasts the Sun-Goddess’s three good rice-fields with Sosa no wo’s three barren fields; out of jealousy he destroys his elder sister’s fields by damaging irrigation and boundaries, reseeding, setting up combs, and making horses lie down in them.

Sosa no wo is identified as the Sun-Goddess’s younger brother or elder sister’s destroyer in context, commits offenses, is fined in purification articles, and is banished.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3431-3557 confidence: high

Sosa no wo no Mikoto says he should see his elder sister face to face before departing, ascends to Heaven disturbing Heaven and Earth, and Ame no Uzume reports it. The Sun-Goddess says he may wish to rob her kingdom and arrays herself in martial garb.

Sosa no wo no Mikoto seeks his elder sister before departure; she suspects hostile intent and arms herself, and he proposes an oath to prove whether his heart is pure.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5551-5661 confidence: high

The elder brother Ho-no-susori has a sea-gift and the younger brother Hiko-hoho-demi has a mountain-gift; they decide to exchange gifts, but neither benefits.

The elder brother has a sea-gift, the younger has a mountain-gift, and they exchange gifts without benefit.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5664-5783 confidence: medium

Hiko-hoho-demi returns to his palace, follows the Sea-God's instructions, and Ho-no-susori admits his offence, offers to become his subject and perform mimic dances, begs for his life, and is spared.

After the conflict between the brothers, Ho-no-susori submits and is identified as first ancestor of the Kimi of Wobashi in Ata.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5786-5929 confidence: high

Ho-no-susori and Hiko-hoho-demi exchange the elder's fish-hook and younger's bow; Hiko-hoho-demi catches no fish, loses the hook, makes substitute hooks from his sword, and the elder brother refuses them.

The elder and younger brothers exchange their gifts, and the younger brother loses the elder brother's fish-hook, prompting conflict.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 26. / II. 28. / ES 308 / L400:; lines 6037-6137 confidence: high

The younger brother produces the tide-flowing jewel; the tide rises and the elder brother is drowning. The elder brother asks to be spared and says he will serve as a slave; the younger brother then produces the tide-ebbing jewel and the tide ebbs.

The passage centers on an elder and younger brother; the elder resists serving the younger but is compelled to submit.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 28. / ES 308 / L400: / II. 42.; lines 6140-6233 confidence: high

The Sea-God sends for the tahi, finds the fish-hook in her mouth, presents it to Hiko-hoho-demi no Mikoto, and instructs him how to recite over and fling it to his elder brother.

The Sea-God returns the fish-hook, supplies tide-controlling jewels and instructions, and these are used after Hiko-hoho-demi no Mikoto returns home, leading to the elder brother's submission.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5153-5287 confidence: high

Oho-yama-tsu-mi sends both daughters with one hundred tables of food and drink; Ninigi rejects the elder sister, takes the younger beauty, and she becomes pregnant in one night.

Two sisters are offered; Ninigi rejects Iha-naga-hime, associated with rock-like endurance, and chooses Ko-no-hana-saku-ya-hime, associated with flowers; the rejected sister curses his children to be decadent like flowers.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 III. 33. / B.C. 619. / B.C. 585. / EVE 22.; lines 8151-8255 confidence: medium

Tagishi-mimi, the elder half-brother, is experienced in state affairs and entrusted again with authority, but is described as perverse and secretly plots to destroy his two younger brothers during mourning.

An elder half-brother secretly plots the destruction of two younger brothers, who learn of and prevent the plot.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 INGIO, 319 / XIII. 10. / A.D. 410. / INGIO. 321; lines 18433-18489 confidence: medium

“This came to the Empress’s ear, and she was very wroth.”

The passage identifies the Empress as Sotohori Iratsume’s elder sister and Sotohori as the younger sister, while both are connected to the Emperor and the Empress’s anger or jealousy structures the conflict.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 JINGO. - 253 / BOOK X. / ASD 272 / A.D. 274.; lines 14697-14819 confidence: medium

Takechi no Sukune is sent to Tsukushi to inspect the people; his younger brother Umashi no Sukune slanders him to the Emperor, saying he has designs upon the Empire.

Umashi no Sukune, identified as Takechi no Sukune's younger brother, accuses him to the Emperor of designs upon the Empire.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 K ENZO. 377 / A.D. 483. / A.D. 484. / KENZO. 379; lines 21601-21708 confidence: high

Prince Ohoke warns that self-announcement would be fatal; the Emperor says they are grandsons of Emperor Izahowake serving as drudges who feed horses and kine; the brothers embrace and weep.

The elder and younger brothers debate the danger of self-announcement, embrace and weep, and repeatedly yield precedence to each other before agreeing that the younger brother will act.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 KENZO. 379 / KENZO. S55 / XV. I4. / KENZO. 335; lines 21971-22018 confidence: medium

The Emperor sees continued refusal would oppose his elder brother's wishes, gives consent, but does not take his place on the Imperial throne.

The elder and younger brother are praised for sincerely yielding in each other's favour, and this conduct is said to benefit the Empire and the people.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 KENZO. S55 / XV. I4. / KENZO. 335 / A.D. 485.; lines 22021-22076 confidence: medium

Accession speech says rule is by the will of Heaven and ceded by the Prince Imperial; the Emperor accepts, summons officials to Yatsuri Palace, assumes Imperial Dignity, and officials take office.

The speech says the undertaking has been ceded by the Prince Imperial and should be accepted by the command of the elder brother.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 NINTOKU; 299 / XI, 34. / A.D. 399. / XH. 3.; lines 17477-17564 confidence: high

The Heir says he escaped alone in fear of Prince Nakatsu's rebellion and tells Midzuha wake to return to Naniha and kill Nakatsu before he will see him.

The passage centers on the Heir, his younger brother Midzuha wake, and the rebellious Imperial Prince Nakatsu; the conflict is resolved before the Prince Imperial assumes the Dignity.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUININ. 171 / VI. 9. / VI. 10. / SUININ. 173; lines 10165-10275 confidence: high

The fire blazed up, the castle was destroyed, the troops ran away, and Saho-hiko and his younger sister died together inside the castle.

The passage explicitly states that Saho-hiko and his younger sister died together inside a castle destroyed by fire.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUININ. 187 / AED: 72: / VII. 3. / A.D. 74.; lines 11082-11182 confidence: high

Oto-hime says conjugal intercourse is not convenient for her, that she is averse to it and takes no pleasure under imperial command; she proposes her elder sister Yasaka Iri-hime as a beautiful and virtuous palace consort.

Oto-hime asks that her elder sister Yasaka Iri-hime be placed in the palace instead of herself, and the Emperor accepts and makes Yasaka Iri-hime his consort.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUJIN. 153 / SUJIN. 157 / B.C. 86. / SUJIN. 161; lines 9541-9651 confidence: high

Idzumo Furune, charged with the treasures, is absent in Tsukushi; Ihi-iri-ne receives the imperial command, entrusts the matter to Umashi-Kara-hisa and Uka-tsuku-nu, and the treasures are rendered up to the Emperor.

An elder brother and younger brother are opposed over the younger brother's surrender of divine treasures, leading the elder brother to wrath and an intent to kill.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUJIN. 157 / B.C. 86. / SUJIN. 161 / SUJIN. 163; lines 9654-9798 confidence: high

After bathing at the pool, the elder brother takes the younger brother’s real sword; the younger brother takes the wooden sword and is killed when he cannot draw it.

The passage presents an elder and younger brother whose conflict turns on the elder brother taking the real sword and the younger being left with an unusable wooden sword.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUJIN. 163 / B.C. 29. / VI. 5. / SUININ. 169; lines 9960-10009 confidence: medium

Ama no hi-hoko says he is the son of the King of Silla, heard Japan had a sage monarch, gave his country to his younger brother Chiko, and came to offer allegiance.

Ama no hi-hoko says he gave his country to his younger brother Chiko before coming to Japan.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 VI. 6, / SUININ. 171 / VI. 9. / VI. 10.; lines 10112-10162 confidence: medium

The Empress grieves over ruining her elder brother and enters his rice-castle with Imperial Prince Homutsu wake no Mikoto in her arms.

The Empress grieves over bringing ruin to her elder brother, enters his castle with the Imperial Prince, and later explains that she hoped her brother might be absolved for her and the child’s sake.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 XIII. 14. / A.D, 434. / XIII. 15. / AD. 435:; lines 18599-18663 confidence: high

The diviner says there is "domestic disorder," perhaps "illicit intercourse of near relations with one another."

The diviner identifies illicit intercourse among near relations, and the reported case involves the Heir Apparent and his younger sister by the same mother.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 TENCHI. 295 / TENCHI. 207 / ENV EL / TENCHI. 299; lines 16874-17012 confidence: medium

Ama no Nunahara oki no mabito, called Imperial Prince Oho-ama in childhood, was younger brother by the same mother of the preceding Emperor; he was majestic and intelligent from birth and virile and martial as a man.

The new book introduces Oho-ama as the younger brother by the same mother of the preceding Emperor and then places him in the role of Heir Apparent.
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arctic inuit

Across Arctic America: Narrative of the Fifth Thule Expedition CHAPTER XI / SEPARATE WAYS / CHAPTER XII / STEPPING OUT; lines 5898-5926 confidence: medium

Anarulunguaq is described as Miteq’s twenty-eight-year-old cousin. As a child she had nearly been killed as a burden to the community, but her little brother’s intercession saved her life; the narrator says the journey will make her the most famous woman traveler of her tribe.

Anarulunguaq is said to have nearly been killed as a child, but her little brother’s intercession saved her life.
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Across Arctic America: Narrative of the Fifth Thule Expedition H2 ACROSS ARCTIC AMERICA / CHAPTER IX / FAITH OUT OF FEAR / MTTEQ CUTTING UP A NEWLY CAPTURED SEAL; lines 4651-4770 confidence: high

Sun and moon are brother and sister; the ashamed sister flees by night, the brother pursues, both carry torches, and one torch going out explains the moon's faint glow.

Sun and moon are brother and sister; the sister flees ashamed by night while the brother pursues, and their torches explain differing brightness.
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Across Arctic America: Narrative of the Fifth Thule Expedition STEPPING OUT / ANARULUNGUAQ, THE YOUNG ESKIMO WOMAN FROM GREENLAND / CHAPTER XIII / GOING PRETTY FAR WITH THE SPIRITS; lines 6552-6582 confidence: medium

They identify themselves as two brothers from near the Magnetic Pole, traveling with fox skins to trade for old guns at Pelly Bay.

The passage identifies the two travelers as brothers and frames their movement and trading purpose together.
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Across Arctic America: Narrative of the Fifth Thule Expedition TATILGAQ, WHO DESCRIBED THE NATIVE METHODS OF HUNTING / CHAPTER VII / WITH NO EDITORS TO SPOIL / THE OWL THAT WOOED A SNOW BUNTING; lines 3396-3476 confidence: medium

She sets some dogs on one sole and commands them to become skilful in all kinds of work; the sole becomes a ship, and the dogs sail to the white men’s country and become white men, ancestors of all white men.

Two groups of dog offspring are separated; one becomes white men associated with skilled work, while the other becomes ItqigdKt/Indians associated with vengeance, and the latter are later called brothers of the white men.
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Ethnology of the Ungava District, Hudson Bay Territory DOLL, INDIAN / ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT / TURNER.) FOLKLORE. 331; lines 10517-10569 confidence: medium

The otter is asleep; the wolf cleans fish and boils a large kettle. The next morning she gives birth to a young otter and a young wolf.

The household consists of an otter husband and wolf wife, and the wolf gives birth to one young otter and one young wolf.
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Ethnology of the Ungava District, Hudson Bay Territory ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT / TURNER.) FOLKLORE. 331 / TURNER.) FOLKLORE, 333; lines 10670-10776 confidence: medium

In the tale headed 'The devil punishing a liar,' a mother bear keeps two cubs in a den, tells them summer has not come, and is revealed by green leaves in her open mouth while sleeping.

The older and younger bear cubs act together to identify their mother's deception, leave the den, hide, and flee after her death.
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Ethnology of the Ungava District, Hudson Bay Territory ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT / TURNER.) FOLKLORE. 331 / TURNER.) FOLKLORE, 333; lines 10779-10911 confidence: medium

Back at the tent, the frog asks what frightened the rabbit; the rabbit reports a large smoke, and the frog says it comes from a family of beavers, laughs at the fear, and says beavers are edible and that his brothers used to carry him to beaver houses to kill them.

The rabbit and frog address each other as brother and cooperate, unequally, in attempts to obtain beavers and then deer for food.
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Ethnology of the Ungava District, Hudson Bay Territory PAG THE ILUDSON BAY ESKIMO, / HUDSON BAY ESKIMO, / STORY-TELLING AND FOLK LORE, / THE HUDSON BAY ESKIMO.; lines 6402-6515 confidence: high

In primordial darkness, a girl marks an unknown nightly visitor with soot and discovers he is her brother; after parental scolding, he flees, she pursues him with a brand, he becomes the moon, she becomes the sun, and sparks become stars.

A sister discovers her brother as the unknown visitor, pursues him into the sky with a brand, and the pair become sun and moon while sparks become stars.
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The Eskimo about Bering Strait ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION; lines 27602-27688 confidence: high

Raven predicts a girl child, directs that she be rubbed with clay and later marry her brother; the pair follow the instructions, the girl becomes adult on the third day, and she marries the young man so the earth may be peopled rapidly.

Raven directs that the girl marry her brother so that the earth will be peopled more rapidly.
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The Eskimo about Bering Strait CHILDBIRTH / PUBERTY / MARRIAGE / MORAL CHARACTERISTICS; lines 18897-18989 confidence: medium

Kuii'-u-gan is arrested after killing a fur trader; his younger brother is implicated, and he says, "Kill me, but do not hurt my brother." He is later imprisoned in San Francisco and reported as industrious.

The arrested man repeatedly says to kill him but not hurt his implicated younger brother.
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The Eskimo about Bering Strait HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON; lines 29203-29302 confidence: high

A man comes from beyond the great water, stops on ice hills near Pikmiktalik, takes a she-wolf as wife, and has many children born in boy-girl pairs, each pair speaking a distinct language.

Children are born in boy-and-girl pairs, each pair has its own language, and each is sent in a different direction; their descendants establish peoples and tongues.
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The Eskimo about Bering Strait THE RED BEAR (TA-KU-KA) / THE STRANGE BOY / THE OWL, GIRL / TALE OF AK'-CHIK-CHU'-GUK; lines 30154-30240 confidence: medium

Ak'-chik-chu'-guk tells the youngest brother to help his sister; the pair reach the water hole, rest, fill the tub, and start back against the wind.

The sister and youngest brother leave together, fill a water tub, and become cut off when the ice breaks and drifts from shore.
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The Eskimo about Bering Strait THE STRANGE BOY / THE OWL, GIRL / TALE OF AK'-CHIK-CHU'-GUK / THE DISCONTENTED GRASS PLANT; lines 30630-30704 confidence: high

Chuu-uh'-luk creeps to the entrance, lifts the skin doorway covering, and sees a young man working on arrows with a bow beside him.

An armed householder prepares to shoot, but Chuu-uh'-luk addresses him as brother and is welcomed beside him.
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The Eskimo about Bering Strait THE STRANGE BOY / THE OWL, GIRL / TALE OF AK'-CHIK-CHU'-GUK / THE DISCONTENTED GRASS PLANT; lines 30630-30704 confidence: high

Chuu-uh'-luk says he never knew his parents and describes life by the seashore and his search; the householder also says he never knew parents and first remembers being alone in the house, living by killing game.

Both men say they have never known parents and describe solitary lives before their meeting.
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The Eskimo about Bering Strait THE STRANGE BOY / THE OWL, GIRL / TALE OF AK'-CHIK-CHU'-GUK / THE DISCONTENTED GRASS PLANT; lines 30630-30704 confidence: high

Chuu-uh'-luk says, "I can kill game with my hands alone," kills two reindeer with his hands, and carries both home; the brother has killed none with arrows.

After Chuu-uh'-luk displays great strength by killing and carrying two reindeer, the householder becomes jealous, angry, and fearful, and the brothers watch one another for treachery.
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The Eskimo about Bering Strait THE STRANGE BOY / THE OWL, GIRL / TALE OF AK'-CHIK-CHU'-GUK / THE DISCONTENTED GRASS PLANT; lines 30706-30725 confidence: high

The householder says, "You are no more my brother," tells him to go in one direction while he goes in another, and they turn their backs to each other and separate angrily.

The householder disowns Chim-uh'-luk as a brother, and the two turn their backs and separate angrily.
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The Eskimo about Bering Strait XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN; lines 29155-29200 confidence: high

In the St Michael tale, a man and wife have a daughter and son; the son desires his sister, she floats into the sky and becomes the moon, and he pursues her as the sun, causing lunar eclipses when he overtakes and embraces her.

A brother pursues his sister; she floats into the sky and becomes the moon, he becomes the sun, and an eclipse occurs when he overtakes and embraces her.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5173-5272 confidence: high

A woman north of Padli has two stepchildren, a blind boy and a girl. A bear looks in at the window; the woman aims the blind boy's arrow, he kills the bear, and she tells him the arrow only struck the window.

The two stepchildren are a brother and sister; the sister secretly feeds the boy, later he protects and heals her, and they leave together to travel.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5274-5376 confidence: high

In the Origin of the Agdlaq, a man, wife, and two daughters live in a snow house; the father confines the disliked elder daughter to starve, while the younger sister secretly feeds her seal-meat through a hole.

The elder sister, imprisoned by her father and secretly fed by her younger sister, becomes hair-covered, announces transformation into an agdlaq, and later appears as that being.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5274-5376 confidence: high

The elder sister tells the younger to leave, makes wooden pegs, and explains that she will become an agdlaq and pursue her, but will recognize her by the pegs.

The elder sister gives wooden pegs to the younger sister so that, during pursuit after transformation, she will recognize and spare her.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5378-5484 confidence: high

A woman living alone is visited by a silent man who extinguishes her lamps and compels cohabitation; she marks his left cheek with residue from a pot and then sees the marks on her brother in the dancing-house.

The woman identifies the man as her own brother; after pursuit with burning sticks, she becomes the sun and he becomes the moon.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5378-5484 confidence: medium

Two girls, Kweetoo and Kadlu, play at night; after rejecting proposals to make animals because people could catch them, they agree to make lightning.

The account begins with two girls acting together to make lightning, thunder, and rain, and later states that two sisters stole a boy when young.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6188-6284 confidence: medium

The woman rests inside an ice fox-trap, meets her brother, goes to his home among several huts, and the people later conceal her presence while calling Ijimagasukdjukdjuaq a cannibal.

The woman meets her brother, stays at his home, and the local people hide her presence from the pursuing husband.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6603-6707 confidence: medium

The old man says his sons live in the hut, are chiefs, and can protect the strangers; the sons guard the doorway and house floor while other Adlet smell the newcomers, howl like dogs, are kept out, and later become accustomed to them.

The two sons of the old Adla repeatedly act together: guarding the hut, helping with procedures, altering the man, and giving the dogs.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6710-6817 confidence: medium

A tuneq climbs Kaxodlu to catch fulmars, remains on the cliff after seeing his sister’s lower parts wherever he looks, dies, and Tumoovat later finds bones; the sister says her unreported menstruation and urination caused the misfortune.

A tuneq brother dies on a cliff, and his sister later says she had not told him she was menstruating and had urinated while he was on the hill, causing his misfortune.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 8785-8879 confidence: high

Kiniksalao wants to marry Kingoodlee, his wife's sister; both women oppose it. He considers killing one of them. The sisters consult their mother Nukatating and decide to escape and live alone despite her advice to stay.

The two sisters leave after Kiniksalao threatens violence around his desired marriage and then sustain themselves through hunting, trapping, housing, and stored food.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 8969-9076 confidence: high

Two married brothers at Niutang prefer kayak hunting, go by kayak and overland to a lake near Isortuaqdjuin, watch caribou crossing, and obtain skins and meat in house-sized quantities.

Two married brothers act together rather than joining the other caribou-hunters and obtain abundant skins and meat at a lake.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 9596-9689 confidence: medium

In Akudnirn, a woman has two sons; the elder is strong, feared, hated, called bad, and cohabits with his mother; Keyakjuak says he can throw him, his mother warns him, and his cousin also wants to kill the bad man.

The elder brother is described as feared, hated, and bad; Keyakjuak and his cousin throw him down, and Keyakjuak kills him.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 9691-9798 confidence: medium

At Padli, two brothers live; the younger is Icheytechak and has no wife. While he is away in his kayak, his brother’s wife carries her small child away, puts him to sleep under her outer jacket, leaves him, meets Icheytechak, and elopes with him.

Two brothers are introduced; the younger, Icheytechak, elopes with the elder brother’s wife after she abandons her child.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 9800-9915 confidence: high

Kokoparoolee hears his brother was killed, is described as small and girl-like, waits a year, and comes to the camp where the snowblind killer is hidden in seal-skins by his wife.

Kokoparoolee's brother has been killed; after a year, Kokoparoolee kills the brother's killer and other adversaries.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 9800-9915 confidence: medium

A dog scents Pudlookshine but becomes frightened and does not reveal him; Pudlookshine goes to Aggagidjen, tells his adventures, and his brother-in-law promises protection.

After escaping pursuit, Pudlookshine goes to the place where his sister lives, and his brother-in-law promises protection.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 9917-10020 confidence: medium

Near Kimaksoo lives Seacolearseawetto, a very tall man, with a very tall sister whom he takes as wife because no other woman is tall enough for him.

Seacolearseawetto takes his very tall sister as wife because no other woman is tall enough for him.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 10522-10651 confidence: high

In 'Sun and Moon,' a sister runs with a lighted lamp-trimming stick, her brother pursues with a lighted knife, and they rise to heaven where she becomes Sun and he becomes Moon; the Moon lacks warmth after the knife-light goes out.

A brother pursues his sister; they rise to the heavens, becoming Moon and Sun, and the Moon continues pursuing the Sun.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 10522-10651 confidence: high

In 'Origin of the Black Bear,' an excluded orphaned woman becomes hairy, tells her brother she may become a black bear and will devour the others, asks him to mark his hut with sticks, and later devours everyone except him.

An excluded woman predicts becoming a black bear, instructs her brother how to be recognized, and devours all others while sparing him.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 10740-10835 confidence: medium

The older girl speaks to the witch and tells the younger to make a hole in the side while she hides her; both crawl out through the opening.

The older girl directs and shields the younger girl while she makes a hole, and both escape to their father's house.
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The Eskimo of Baffin Land and Hudson Bay, Part II WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / III 45,; lines 6916-7020 confidence: medium

A very strong man drives salmon away by throwing stones, is killed by his younger brother, and later the younger brother is stopped by his father while carrying another man toward a rock.

The strong man who disrupts salmon fishing is killed by his younger brother.
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The Labrador Eskimo HOW THE TROUT WAS MADE. / THE QUARREL OF THE CROW AND THE GULL. / THE GIRL WHO MARRIED A WHALE. / THE STORY OF THE SUN AND MOON.; lines 8226-8241 confidence: high

At the qaggi she sees a black streak on her brother's face, cuts off her breasts, places them on a dish, and says, "Since you desire me, eat them."

The central figures are a girl and her brother; after the chase into the sky, they are changed into the sun and moon.
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The Labrador Eskimo WHALING FESTIVAL. / MYTHOLOGY. / THE MIGRATION LEGEND. / THE TUNNIT.; lines 7615-7721 confidence: medium

The favored method was boring holes in Tunnit foreheads with an awl, with a parenthetical comparison to a drill in a Greenland story; two brothers continued the warfare until the last Tunnit was exterminated.

Two brothers are singled out as especially distinguished in the warfare against the Tunnit and as persisting until the last Tunnit was exterminated.
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The People of the Polar North: A Record ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER / THE TWO BROTHERS; lines 12975-13147 confidence: high

The passage introduces two brothers, Ilimageq and Poulineq, with a mother and sister; Poulineq is described as a great magician with a wife.

The narrative centers on two brothers; one disappears after a soul-flight, and the other undertakes a similar spirit-assisted flight to find and speak with him.
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The People of the Polar North: A Record ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER / THE TWO BROTHERS; lines 13149-13273 confidence: high

A man on the ice sees a black dot on the glacier become a sledge carrying his brother, the brother's wife, and a child; the wife is frightened until the husband identifies the man as his brother.

The passage explicitly identifies the men as brothers; one guides the arriving family, and the brother later intervenes in the death-and-revival episode.
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The People of the Polar North: A Record GREENLANDIC WOMAN FROM KANGEQ, NEAR GODTHAAB / MANASSEH / VIGGO, A SLEDGE-DOG / FEEDING THE DOGS; lines 10237-10368 confidence: medium

The story is set in 1790 in Evighedsfjord, South Greenland; Habakkuk’s son accidentally shoots his sister with a hooked arrow, wrenches it out, and she dies, bringing sorrow to Habakkuk and Mary Magdalene.

Habakkuk’s son accidentally shoots his sister with a hooked arrow while playing, and she dies after he removes it by force.
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The People of the Polar North: A Record THE MAN WHO TOOK A WIFE FROM AMONG THE / WILD GEESE / THE MAN WHO TOOK A FOX TO WIFE / HOW THE NARWHAL CAME; lines 6743-6853 confidence: high

A blind man is left with his mother and little sister when fellow villagers go seal-catching.

The sister secretly feeds the blind brother while the mother withholds bear meat and lies about it.
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The People of the Polar North: A Record THE MAN WHO TOOK A WIFE FROM AMONG THE / WILD GEESE / THE MAN WHO TOOK A FOX TO WIFE / HOW THE NARWHAL CAME; lines 6743-6853 confidence: high

The travelers come to people with long claws, no knives, and claws used for cutting; after inviting them in, these people tear the sister apart and eat her.

After the sister is eaten, the brother gathers her bones, carries them away, and she gradually comes back to life and walks.
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The People of the Polar North: A Record THE MAN WHO WAS BLOWN AWAY BY THE STORM / KNUD RASMUSSEN (NEW YEAR'S EVE, 1903) / THE GREAT FIRE / THE ORPHAN WHO DRIFTED OUT TO SEA; lines 8195-8206 confidence: high

The orphan boy has a brother described as a great magician; when the little one does not return, the brother begins looking for him in soul-flights.

The orphan has a brother who is a great magician; when the younger brother does not return, the magician searches for him through soul-flights.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona STORIES OF THE FIRST NIGHT / THE TRADITIONS OF THE PIMAS / THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION; lines 774-790 confidence: medium

Seeurhuh is glossed as older brother; he calls Juhwerta Mahkai, Nooee, and Toehahvs his younger brothers.

See-ur-huh/Ee-ee-toy claims the title older brother while the others claim they were present first and older, leading to a dispute.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE FIRST SONG OF EE-EE-TOY'S ARMY / THE DOCTOR'S SONG TO THE HUNTERS / THE DESTRUCTION OF THE VAHAHKKEES / A SONG OF THE DOCTOR WHOSE SNAKE THREW DOWN THE VAHAHKKEE; lines 4082-4183 confidence: high

Comalk Hawkkih says Yumas and Maricopas were once one people; jealousy between two sons of a chief led one to kill the other, then to civil war, and the defeated Maricopas moved while Yumas pursued them.

Comalk Hawkkih's account says jealousy between two sons of a chief led one to kill the other, causing civil war and the Maricopas' migration.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF KOELHAHAH ABOUT HER SON / NOTES ON THE STORY OF PAHTAHNKUM / STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR; lines 4799-4963 confidence: high

Two brothers go to gamble with the Awup, playing waw-pah-tee, a guessing game involving a hidden ball in a piece of cane.

The passage centers on two brothers; one wagers and loses the other, who is then killed, and the survivor's grief and vision drive the remainder of the episode.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF EE-EE-TOY'S ARMY / THE FIRST SONG OF EE-EE-TOY'S ARMY / THE DOCTOR'S SONG TO THE HUNTERS / THE DESTRUCTION OF THE VAHAHKKEES; lines 3983-4079 confidence: high

Beyond Salt River, left-handed archer brothers fight from Tall Red Mountain, kill many of Ee-ee-toy's men, and force the army to fall back and surround the place.

A chief and his brother are both left-handed, famous bow shots, and jointly present the army's hardest fight before being killed.
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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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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3389-3469 confidence: high

A brother finds a porcupine entering its hole; the brothers pull it out, build a fire, heat stones, cook it in ashes, and only one eats it.

Two brothers travel together, camp, cook the porcupine, and then separate after the older brother becomes gravely ill.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3573-3662 confidence: high

In the tale titled 'The Sisters are lured by a Flute,' two sisters hear a pleasing sound and encounter red bird, Quail, dove, and Road-runner, rejecting each call as not the sound they seek.

Two sisters hear a pleasing flute and leave to find the source.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3665-3758 confidence: high

The boys arrive near the girls’ camp, receive prepared seeds and a house, and later one is killed while the other escapes as a downy feather blown by wind.

Two boys visit the camp, are treated as strangers, and the survivor later identifies the killed boy as his brother.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3956-4046 confidence: high

Two brothers encounter a bullsnake; the older brother wants to kill it, but the younger brother restrains him and the snake escapes.

The older brother repeatedly wants to kill animals, while the younger brother repeatedly prevents him and argues they should be spared.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 4048-4135 confidence: medium

The brothers encounter a very thin horse; the elder wants to kill it, while the younger objects and drives it away.

The younger boy is repeatedly endangered by the older brother's reports but receives help from animals he saved.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 449-536 confidence: high

The elder brother makes a morning fire; the brothers warm themselves and report parallel dreams, one of killing a buck and the other of killing a doe; the old man approves and sends them out again.

The passage centers on two brothers whose dreams, hunting actions, and assigned tasks are parallel or complementary.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 538-613 confidence: high

The father sends the brothers hunting with a warning not to go south; the elder uses a deer mask to imitate a deer and kill a buck; the old man takes the meat and skin as payment for advice.

The elder and younger brothers cooperate in the deer hunt, with the elder directing the younger's movement around the herd.
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The Pima Indians COYOTE / CHILDREN OF CLOUD / SKULL AND HIS MAGIC / ORIGIN OF THE HORSE; lines 12101-12188 confidence: high

Two elder-younger brother hunters carry game home; the elder tells the younger he will transform into something useful and instructs him to shoot arrows through him, cut him into four pieces, throw them into water, and return in four days.

Both horse-origin versions center on two brothers, with the elder's death leading to the appearance of horses for the younger brother and the people.
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The Pima Indians FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY / COYOTE; lines 11500-11615 confidence: high

Coyote wanders in the West, makes two coyotes from his image reflected in water, names them Sandy Coyote and Yellow Coyote, and sends them on logs across the sea to seek land.

Coyote makes two coyotes from his image reflected in water and names them elder and younger brothers.
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The Pima Indians FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY / COYOTE; lines 11956-11971 confidence: high

The boys decide to go see what their mother told them about and start for the eagle’s place.

The action centers on two brothers, identified by age order, who travel together and quarrel over the birds.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1055-1148 confidence: medium

The two women go early to greet the sun with men and youths carrying bows and arrows; the people divide by sister, and the elder states that whichever sister the sun sees first will have her people destroy the other side.

Two sisters have opposing factions, and the first light or look of the sun determines which side will prevail and destroy the other.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1611-1701 confidence: high

U'yuuyewe strikes the wolf, momentarily destroys its stone shirt, and kills it with a second stick; Ma'asewe cuts the wolf open with a stone knife, removes its heart, and preserves it.

The two brothers jointly defeat two dangerous animal adversaries: the wolf at the lake and the cougar at the canyon.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1703-1795 confidence: high

Ma'asewe first says he will not go, then urges U'yuuyewfi to accompany him; U'yuuyewfi objects because of the bad man and bears, but is persuaded.

The two brothers act together against the bear and the eagle family, with Ma'asewe directing and U'yuuyewfi assisting as archer and companion.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1797-1892 confidence: high

After two days, Ma'asewe proposes traveling again; the boys' home is near the center of the earth, and their mother warns them not to go far because bad people remain.

The passage centers on two brothers who travel together, encounter a hostile being, and escape by coordinated action.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1894-1980 confidence: high

The woman sends the boys for wood, builds a fire in the small house, is drawn into looking closely at it, and is pushed by the boys into the coals, where she burns to death.

Ma'asewe and his younger brother act together through the fire episode, descent, theft, flight, and return.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1982-2070 confidence: high

Ma'asewe and U'yuuyewg shoot beautiful red arrows that make noise and light; the mother and grandmother see flashes toward Ti'nia and fall as dead.

The passage centers on Ma'asewe and his younger brother U'yuuyewg acting together: shooting arrows, traveling west, consulting, entering the tunnel, and killing the antelope.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2072-2157 confidence: medium

Ma'asewe cuts the antelope with a stone knife; the boys flay it; Ma'asewe throws pieces to the four directions, declares its flesh food for his people, commands it to eat vegetation, and gives the intestines to the mole.

The two boys are presented as brothers and are credited with killing the people-eating antelope and destroying giant enemies of the world, after which people can travel safely and feast.
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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 BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 886-959 confidence: medium

Two mothers in the north, one elder and larger and one with better mind and heart, enter the chita and decide to make light so the people may see.

The two mothers are sisters; one is elder and larger, while the other has the better mind and heart and later displays wisdom that displeases the elder.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 961-1053 confidence: high

The younger sister sends the Chas'ka from the sun's eastern house to the western house, shows its footprints to the elder sister, asks four times which way it went, and calls it back from the west.

The elder and younger sisters repeatedly test each other's knowledge through questions about tracks and concealed objects, and the younger sister is explicitly praised for wisdom.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 961-1053 confidence: medium

The elder sister admits that the younger sister is greater that day because she knew where the bird was and could summon it.

The passage centers on an elder and younger sister who alternate visits and tests; the elder acknowledges being first or larger while recognizing the younger sister's wisdom.
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The Sia COSMOOONY. / COSMOGONY. / CULT SOCIETIES. / THEURGISTIC RITES.; lines 3025-3156 confidence: low

The Society of Warriors has a director and vicar who represent small invulnerable mythologic war heroes; the director is elder brother and the vicar younger brother, and the heroes are described as having the heart of the sun.

The director and vicar of the Society of Warriors are termed elder brother and younger brother and represent mythologic war heroes.
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The Sia HUNTING DEER. 251 / MISCELLANEOUS IMPLEMENTS. / THE HUDSON HAY ESKIMO. / TURNEB.1 FOLK LORE. 263; lines 12876-12959 confidence: high

In a time of darkness, a girl is visited nightly by an unknown person; she marks herself with soot and oil, discovers a soot circle on her brother's mouth, and the parents angrily scold the pair.

The brother and sister flee and pursue into the sky; the brother becomes the moon and the sister becomes the sun.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A BEAD-MAKER'S FAMILY / RECENT CHANGES IN AKTS AND INDUSTRIES / STEVENSONI PHYSICAL CHARACTERISTICS 383 / MEDICAL PRACTICE; lines 21126-21222 confidence: high

The legend says that near Ko'thluwala'wa a brother, A'neglakya, and sister, A'neglakya'si'sa, saw everything and told their mother; Kow'wituma and Wats'usi banished them into the earth, where they became the plant bearing their name and having many colored-blossom children.

The legend presents a brother and sister whose seeing and reporting displease Divine Ones; they are banished into the earth and become the plant named a'neglakya.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI RESUME TIIKIK JOURNEYING / OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS; lines 2462-2548 confidence: high

After settlement at I'tiwanna, U'yuyewi and Ma'sai'lema live with their grandmother near I'tiwanna and are described as diminutive Gods of War, heroic but mischievous.

U'yuyewi and Ma'sai'lema are explicitly brothers, act together as diminutive Gods of War, kill youths, and jointly set the world ablaze.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies AGED MAN OF DEER CLAN / TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR) / WINTER DANCES OF THK KOK'KOKSHI; lines 7813-7907 confidence: medium

The wor'li selects an elder brother Sha'lako, gives a feathered wand, breathes on it four times before the chosen man's mouth, prays for speech and welfare, gives four smaller te'likinawe left by Pau'tiwa, and the elder brother selects and prepares a younger brother Sha'lako in the same way.

The wor'li selects an elder brother Sha'lako, and the elder brother selects a younger brother Sha'lako who accompanies him and receives the repeated breath-and-wand prayer.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies AGED MAN OF DEER CLAN / TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR) / WINTER DANCES OF THK KOK'KOKSHI; lines 7909-8009 confidence: medium

At dusk personators return, remove masks, dress normally, and go home; Sha'liiko and younger brother plant four te'likinawe in an excavation, and Ko'pekwin later plants four in his cornfield to the Council of the Gods and rain-makers.

Sha'liiko is repeatedly paired with a younger brother in planting offerings and in the selection of actors for the later ceremony.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CLASSIFICATION' OF THE HIGHKH POWERS / BECJINNINCS OF THK UXIVKKSK / CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD; lines 654-741 confidence: medium

Yatokia, Sun Father, creates two sons, Kow'wituma and Wats'usi, by impregnating two bits of foam with his rays.

Two sons of Sun Father act together as Divine Ones who descend to aid the A'shiwi.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies DEERSKIN HOOD OF THE SHA'LAKO, GIANT COURIER GODS OF THE RAIN / MAKERS / NIGHT CEREMONIES OF THE KO'YEMSHI IN 1896 / MORNING CEREMONIES OF THE SHA'LAKO IN 1891.; lines 14241-14354 confidence: medium

The ki'wi'sine are described as paired elder and younger brother groups and are assigned to North, West, South, East, Zenith, and Nadir.

The diagram note states that the ki'wi'sine are paired as elder and younger brother.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies I 134-5678 9 10 / THLA'HEWE CEREMONY FOR RAIN / V- 16 4- / O Q O O 20; lines 10881-10959 confidence: medium

The choirs sing and repeat prayers; participants sit in prescribed positions; A'wan mosono"kia and attendants have side-specific Dogwood and Corn clan requirements; baskets and te'likinawe are placed by side and near the ham'pone.

The passage contrasts 'Hla'hewe and Sho'ko'we sides, assigns Dogwood and Corn clan qualifications, and identifies foremost north- and south-side women as elder sister Yellow Corn maiden and younger sister Blue Corn maiden representations.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE CLANS / TWENTY-THIRD ANNUAL REPORT PL. VI / TWENTY-THIRD ANNUAL REPORT PL. VII / A'SHIWI RESUME TIIKIK JOURNEYING; lines 1722-1822 confidence: high

Two Kia'nakwe, a brother and sister, escape death from A'shiwi conquerors by hiding in a cave and live for a long time on meal and rats.

A brother and sister survive the destruction of their people by concealing themselves in a cave and living there together.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies SWORD SWALLOWERS / TWENTY-THIRD ANNUAL REPORT PL. CXIII / FEBRUARY CEREMONIAL OF THE 'HLE'WEKWE / ORDER OF KOK'KO 'HLAN'NA; lines 26422-26463 confidence: medium

After the medicine is removed, Kok'ko 'hlan'na shakes hands with Shumai'koli, says Shumai'koli's medicine is better, calls him elder brother, invites him to his house, and the gods thereafter live near one another.

After the medicine contest, Kok'ko 'hlan'na calls Shumai'koli his elder brother and invites him to his house.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XII / VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL; lines 3374-3573 confidence: high

The myth places the people in the fourth blackness-of-soot world where great father Bow priests work for them; the elder brother points above to the light and says he wants his younger brother.

The elder brother wants his younger brother to join him; the younger brother hastens, they talk, and the two cut down directional trees together.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR) / WINTER DANCES OF THK KOK'KOKSHI / A'SHIWANNI (RAIN PRIESTHOOD); lines 9024-9120 confidence: low

Two et'tone are said to have come from the conquered Kia'nakwe and to have been brought by a boy and his sister adopted by the A'shiwi; the aged keeper is said to descend from their foster mother.

A boy and his sister are said to have brought two et'tone from the conquered Kia'nakwe and were adopted by the A'shiwi.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75; lines 3575-3781 confidence: high

The narrator says the two talked together; notes identify the reference as to the elder and younger brothers and call them Divine Ones.

The passage and note identify an elder and younger brother pair, and the narrator says the two talk together and share the wish for a rain-priest father.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS / ORIGIN OF THE DIMINUTIVE GODS OF WAR / DESTRUCTION OF THE KIA'NAKWE, AND SONGS OF THANKSGIVING; lines 1333-1409 confidence: high

The Kia'nakwe jump into the waters of the black rocks in fear; Kow'wituma covers the waters with stone slabs to keep them from returning to earth, their ghost selves go to Ko'thluwala'wa, and only a brother and sister survive by hiding in a cave below the village.

Only a youth and maiden, brother and sister, escape the Kia'nakwe destruction by hiding in a cave below the village.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE / COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN; lines 923-991 confidence: high

The Kia'kwemosi agrees; the witches touch the sleeping youth and maiden, sending medicine into their hearts and killing them; their remains are buried, and rain falls four days.

A son and daughter are killed, buried, and later emerge separately from grave or earth after four-day rain intervals.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen IMPERISHABLE / OHNIVAK / TEARS OF PEARLS / TEARS OF PEARLS; lines 6127-6248 confidence: high

The passage introduces a rich widow, her stepson, his beautiful sister, and her own daughter; the widow's daughter is favored while the stepchildren are treated harshly.

The brother and sister are mistreated stepchildren; after the persecution worsens, the brother takes farewell of his sister and sets out to seek his fortune elsewhere.
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Fairy Tales of the Slav Peasants and Herdsmen IMPERISHABLE / OHNIVAK / TEARS OF PEARLS / TEARS OF PEARLS; lines 6364-6376 confidence: medium

Toward midnight, the church doors silently open; the guards fall asleep; a pretty little duck enters unnoticed.

The step-daughter goes to her brother's coffin during the midnight church visit and weeps over him.
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Fairy Tales of the Slav Peasants and Herdsmen KINKACH MARTINKO / LIST OF ILLUSTRATIONS / FRONTISPIECE / THE ABODE OF THE GODS; lines 253-372 confidence: high

The elder brother is rich, cruel, and wicked; the younger is honest, kind, poor, and has many children. The elder refuses his request for bread and insults him.

The passage contrasts the younger brother's honesty and poverty with the elder brother's wealth, cruelty, deceit, and punishment, while the younger receives supernatural aid.
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Fairy Tales of the Slav Peasants and Herdsmen THE MAID WITH HAIR OF GOLD / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME; lines 107-130 confidence: high

“THE ABODE OF THE GODS-- ... THE TWO BROTHERS ... TIME AND THE KINGS OF THE ELEMENTS ... THE TWELVE MONTHS”

A subsection title explicitly names “The Two Brothers.”
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5652-5754 confidence: medium

The second brother reaches a moor, refuses food to the famished red fox, shoots at him, and the fox disappears.

The second brother refuses and attacks the fox, while the youngest prince feeds the fox and receives help.
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Fairy Tales of the Slav Peasants and Herdsmen THE SLUGGARD / KINKACH MARTINKO / LIST OF ILLUSTRATIONS / FRONTISPIECE; lines 132-250 confidence: medium

The list of illustrations opens with a frontispiece and an Abode of the Gods entry containing The Two Brothers, Time and the Kings of the Elements, and The Twelve Months.

The illustration list includes a subsection titled The Two Brothers.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 5062-5187 confidence: medium

Niezguinek in uniform surpasses the other chiefs and arouses jealousy, including among his brothers, who decide to ruin him.

Niezguinek's brothers become jealous, forge a note in his handwriting, and thereby cause the king to order him on a perilous errand.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4246-4353 confidence: high

Princes and knights set out to search throughout the world; two brother princes travel together for two years and reach a country at the center of the earth where summer and winter occur at the same time.

Two brothers, both sons of a king, travel together for two years seeking the abducted princess.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1683-1793 confidence: high

Dmitri and Vassili come upon Ivan, Yelena, the steed, and the caged Fire-bird; they are tempted, and Dmitri stabs Ivan and cuts him to pieces.

Dmitri and Vassili find Ivan’s prizes, kill him while asleep, coerce Yelena, and claim the princess, steed, and Fire-bird as their own.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 14963-15060 confidence: medium

The princess bears two children; the old woman puts them in a basket under a tree in the woods and tells the princess they were two untimely hairy monsters thrown into the river.

The boy and girl are abandoned together in a basket, carried away by a white deer, and raised for seven years by the Forest Maiden.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15062-15196 confidence: high

The boy wins the flower-garden and marble palace; an unnamed other gives him a golden rod and shows the location. The children strike the side three times, turning the garden and palace into a golden apple, while the golden bird flies ahead.

The boy and girl travel together; the bird guides and instructs them, and identifies them as royal siblings.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15198-15314 confidence: high

The king's son cannot remain at home, parts tearfully from his sister, departs for the bird, and tells her to seek him on a certain road if he is absent on the third day.

The king's son parts from his sister and instructs her to seek him if he has not returned by the third day.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15316-15421 confidence: medium

Marishka waits daily for her brother, follows his trail through enchanted castles, and meets a devil guard who says her brother is inside, turned to stone for disobedience.

Marishka, identified as the king's son's sister, finds him turned to stone, uses the golden rod, escapes, and then finds him alive at home.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15423-15510 confidence: high

The brother and sister run out to the king and queen and kiss their hands; the queen says the little girl resembles the king, and the king says the little boy resembles the queen.

The brother and sister greet the king and queen and are later recognized as the royal couple's own children.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH.; lines 2904-3023 confidence: high

Near home, Ivan’s elder brothers have guards posted, meet him on the road, drug him, take the flask of healing water, and throw him into a deep pit; Ivan comes out in the underground kingdom.

Ivan’s elder brothers drug him, take the healing water, and throw him into a pit that leads to the underground kingdom.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5180-5299 confidence: high

On the thirteenth day Nikita wakes, sees water everywhere, and finds himself without feet and without any trace of the ship.

The brothers are respectively footless and blind; they agree that one will provide movement and the other direction, so together they will serve as one sound man.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5301-5430 confidence: high

Nikita sits on Timoféi's shoulders and guides him into a slumbering forest where Baba-Yaga's cabin stands; the brothers enter and find it empty.

Nikita cannot use his legs and Timoféi is blind, but Nikita guides while seated on Timoféi's shoulders.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4223-4334 confidence: high

Vassilissa’s two brothers ask their parents’ blessing to seek their sister; the Tsar blesses them and the Tsaritsa prepares them for the journey.

The two Tsareviches identify Vassilissa as their sister, receive parental blessing, and journey for years to find her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4336-4455 confidence: high

The Savage Serpent flies in and asks what living man is present; the Tsar's sons answer that they have come from their birthplace for their sister.

The two Tsareviches come for their sister but are mocked, killed, and thrown into a ditch.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4457-4579 confidence: high

Ivan goes to the palace; Vassilissa watches for the Savage Serpent, learns Ivan is her youngest brother, weeps over him, and warns him that the Serpent will destroy him.

Ivan reaches his sister at the Serpent's palace, returns with her by ship, and the parents announce that their daughter has returned.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9057-9174 confidence: high

The passage introduces a White-Russian legend about two rivers and says its beginning has evidently been taken from the story of Jacob and Esau.

The first legend centers on the elder son's blessing being diverted to the younger son through deception while the father is blind and the elder is absent.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9057-9174 confidence: high

Dvina's wife deceives him into giving the elder son's blessing to Dnieper; the blessing commands Dnieper to become a wide, deep river flowing to the sea, with his brother as servant.

Dnieper is blessed to become a river in the first legend; in the second, Dnieper, Volga, and Dvina seek places where they can turn into great rivers.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9057-9174 confidence: high

Dnieper turns into a river; after three days Sozh returns and complains, and Dvina tells him that by outstripping Dnieper through hidden ways and dark forests he can make Dnieper his servant.

Sozh tries to outstrip Dnieper to reverse servitude; in the second tale, Dnieper angrily pursues his sisters, and the pursuit explains the character of his river course.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9294-9455 confidence: medium

After seeing Marfa's gifts, the old woman tells the old man to take her daughters to their bridegroom, expecting gifts greater than Marfa's.

Prascovia and Mashka, the old woman's daughters, are sent together as brides and quarrel over which of them the bridegroom will choose.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3619-3697 confidence: high

In the Sringabhuja story, elder sons of a king seek to remove their younger half-brother; a Rakshasa appears as a gigantic crane; the youngest wounds it and pursues it with the valuable arrow to a forest castle.

The passage repeatedly describes younger or youngest princes opposed by elder brothers or half-brothers.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5789-5876 confidence: high

A thirsty hunting king at a spring is seized by the Tsar-Medved or King-Bear and ransoms himself by promising what he does not know of at home, which turns out to be boy-and-girl twins born during his absence.

The King-Bear tale centers on boy-and-girl twins who are unknowingly promised by their father, hidden, found, abducted, and rescued after attempted escapes.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 7102-7228 confidence: high

Ivan's sister tells him to sit and play the lute while she prepares dinner. A mouse warns him that she is sharpening her teeth, then sounds the lute strings after he flees; the sister, called a witch, discovers the trick and begins pursuit.

Prince Ivan's own sister threatens him, is identified as a witch in the chase, and pursues him as he flees.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MYTHOLOGICAL. / FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL.; lines 8155-8330 confidence: high

Two peasant brothers are introduced, one poor and one rich; the poor household lacks bread, and the poor man decides to ask his brother for help.

The narrative is structured around two brothers whose fortunes and behavior are opposed: one poor and hungry, the other wealthy and inhospitable.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MYTHOLOGICAL. / FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL.; lines 8493-8623 confidence: medium

A man takes Need from his shoulders, puts her in a horse's head, throws it into a swamp, prospers, and his rich brother later releases Need and is ruined.

Several episodes contrast poor or unlucky protagonists with rich or prosperous brothers, including the Servian tale in which one brother is industrious and unlucky while the other is idle and prosperous.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MYTHOLOGICAL. / FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL.; lines 8923-9055 confidence: high

Volga and Vazuza dispute which is wiser, stronger, and more respected; they agree to a race after sleep. Vazuza secretly leaves first, but Volga catches her. Vazuza declares herself Volga's younger sister, and the story explains Vazuza's spring awakening of Volga.

Vazuza declares herself Volga's younger sister, and Lake Ivan is said to have two sons, Shat and Don.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10189-10302 confidence: medium

Variant: a prince endangered by his sister and the Snake is sent for healing and vivifying water between two mountains that open briefly; Prince Ivan obtains two flasks, while his horse's hind legs are crushed by the closing cliffs and restored by the waters.

The sister is induced by her demon lover, the Snake, to plot against her brother's life.
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Sixty Folk-Tales from Exclusively Slavonic Sources BULGARIAN STORIES 175 / SERBIAN STORIES 204 / SERBIAN STORIES FROM BOSNIA 239 / SERBIAN STORIES FROM CARNIOLA 252; lines 360-383 confidence: low

"SERBIAN STORIES FROM BOSNIA" lists "The Birdcatcher" and "The Two Brothers" with source notes in the "Bosnian Friend."

The contents list includes a tale titled "The Two Brothers." The passage provides only the title, not a narrative episode.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE. / XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS.; lines 7728-7819 confidence: high

The wife becomes mother of two sons, the hound of two puppies, the mare of two foals, and two apple-trees grow out of the house.

Two sons, two puppies, and two foals arise together after the apple episode, and the brothers later depart with one horse and one hound each.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE. / XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS.; lines 7728-7819 confidence: high

After the parents die, the sons leave with horses and hounds, make spears from the two apple-trees, and separate at a fork marked with upper-road and lower-road inscriptions.

After parental death, the two brothers go out into the world and separate at a fork whose inscriptions assign different journey durations.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE. / XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS.; lines 7820-7892 confidence: high

The other brother fords a lake and comes out golden with his horse and hound; at the king's tower he is recognized as if he were his brother, and the king's daughter treats him affectionately while he realizes his similar-looking brother must have married there.

The second brother is very like the first; the court and wife treat him as the first brother, and this resemblance causes later suspicion.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE. / XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS.; lines 7820-7892 confidence: medium

The formerly imprisoned brother suspects his wife may prefer the rescuer and draws his sword; his wife embraces him and explains his apparent coldness, after which he repents, the brothers reconcile, and each ends with a wife and kingdom.

The freed brother suspects his rescuer over his wife, but the wife's greeting reveals the misunderstanding and the brothers reconcile.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO.; lines 8447-8477 confidence: high

Marko addresses Andro as adopted brother; they identify one another, and Andro invites Marko to drink wine so love and the fortune of heroes may unite them.

Marko and Andro identify as adopted brothers and drink wine so that love and the fortune of heroes may unite them.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXVII.--GOD AND THE DEVIL. / XXVIII.--THE BEAUTIFUL DAMSEL AND THE WICKED OLD WOMAN. / XXIX.--THE SNAKE AND THE PRINCESS. / XXX.--TRANSFORMATION INTO A NIGHTINGALE AND A CUCKOO.; lines 5202-5228 confidence: high

The snake's wife becomes mother of twins, a boy and a girl; the children look wax-like, and the passage says God had given her children.

The snake's wife gives birth to twins, one boy and one girl, who become central to the later transformation episode.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS.; lines 6401-6481 confidence: medium

The editor says Serbian story No. 40 may be compared with Grimm's "The Golden Bird" and notes pobratimstvo, or adoptive brotherhood, as important in Serbian life and visible in Bulgarian story No. 38.

The editorial passage identifies pobratimstvo, or adoptive brotherhood, as important in Serbian life and says it appears in the surrounding Serbian and Bulgarian story context.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER.; lines 6916-6987 confidence: medium

The youngest brother finds two pigs fighting without ceasing and cannot part them.

Two pigs that fight without ceasing are interpreted as two brothers who do not live in concord.
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The Epic Songs of Russia ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON.; lines 6315-6465 confidence: low

The Dragon asks Dobrynya not to kill her, promises not to fly in Holy Russia or harm heroes, maidens, or children, proposes elder-brother/younger-sister relations, and Dobrynya releases her.

The Dragon proposes that Dobrynya be her elder brother and she his younger sister as part of her plea for life.
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jewish pseudepigrapha

The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1536-1641 confidence: medium

A dead spirit's voice goes to heaven and makes suit; Raphael identifies it as Abel, whom Cain slew, making suit against Cain until Cain's seed is destroyed or annihilated.

Abel is identified as slain by his brother Cain, and Abel's spirit continues to make suit against Cain until Cain's seed is destroyed.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 10-16 25 / CHAPTER III. 17-29 27 / CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31; lines 6397-6565 confidence: high

Adam begets Aztire; Cain takes Awan his sister as wife, and she bears Enoch.

Cain takes Awan his sister as wife, and Seth takes Aztira his sister as wife.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 17-29 27 / CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33; lines 6613-6767 confidence: medium

Nédam takes his sister as wife; she bears him a son in the third year of the fifth week, and he names him Kenan.

Two successive marriage notices describe a man taking his sister as wife and fathering a named son.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 5-9 / CHAPTER III. 10-16 25 / CHAPTER III. 17-29 27 / CHAPTER III. 30-35 29; lines 6197-6394 confidence: high

In the second jubilee, Eve gives birth to Cain, then Abel, then her daughter Awan.

Cain and Abel are born as brothers; God accepts Abel's sacrifice and not Cain's offering; Cain kills Abel and is reproved by the Lord.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 15, 16 35 / CHAPTER IV. 17, 18 37 / CHAPTER IV. 19-26 / CHAPTER IV. 27-31 41; lines 7644-7667 confidence: medium

“Shem . Ham . Japhet. Cf. x. 14, where again Shem is represented as the eldest.”

The note discusses whether Shem should be understood as the elder brother of Japhet and contrasts several interpretive traditions.
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The Book of Jubilees, or, The Little Genesis CHAPTER XL. 5-13 227 / CHAPTER XLI. 1-15 229 / CHAPTER XLI. 16-28 231 / CHAPTER XLII. 1-15 233; lines 22860-22901 confidence: high

Judah tells Joseph that two brothers were born to the same mother; one is lost and not found, the remaining lad is loved by the father, and the father’s life is bound up with his life.

Judah frames the case around two brothers born to the same mother: one lost and not found, and one remaining beloved lad.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLIV. 13-34 241 / CHAPTER XLV. 1-12 243 / CHAPTERS XLV. 13-XLVI. 6 / CHAPTERS XLVI. 7-XLVII. 1 247; lines 23546-23691 confidence: medium

Moses' mother makes an ark, covers it with pitch and asphalt, places it among the flags on the riverbank with Moses inside, suckles him by night, and Miriam guards him by day from birds.

Miriam, Moses' sister, guards him by day from birds and arranges for his mother to nurse him.
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The Book of Jubilees, or, The Little Genesis CHAPTER XVII. 9-18 / CHAPTER XVIII. 1-15 123 / CHAPTERS XVIII. 16-XIX. 10 125 / CHAPTER XIX. 11-22 127; lines 14772-14955 confidence: high

Esau is described as a field-man, hunter, and learner of war with fierce deeds; Abraham loves Jacob, Isaac loves Esau, and Abraham recognizes Jacob as the line of his name and seed.

Jacob and Esau are contrasted as brothers with divided parental love; Abraham identifies Jacob as the line of his name, blessing, and divine election.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIII. 1-12 145 / CHAPTER XXIII. 13-20 147 / CHAPTER XXIII. 21-27 / CHAPTERS XXIII. 28-XXIV.; lines 16763-16908 confidence: high

A famine begins; Jacob prepares lentil pottage, and hungry Esau comes from the field asking for the red pottage.

Jacob demands Esau's birthright in exchange for bread and pottage, and Esau swears and transfers it.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIII. 1-12 145 / CHAPTER XXIII. 13-20 147 / CHAPTER XXIII. 21-27 / CHAPTERS XXIII. 28-XXIV.; lines 16763-16908 confidence: high

Jacob asks Esau to sell the birthright for bread and pottage; Esau gives it, swears, eats, despises his birthright, is named Edom, and Jacob becomes the elder while Esau loses dignity.

After Esau gives away the birthright, Jacob becomes the elder and Esau is brought down from dignity.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163; lines 17612-17751 confidence: high

Esau cries bitterly and asks to be blessed; Isaac says, 'Thy brother came with guile, and hath taken away thy blessing'; Esau says Jacob took his birth-right and blessing.

Isaac says Jacob came with guile and took Esau's blessing; Esau says Jacob has supplanted him twice by taking birthright and blessing.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163; lines 17612-17751 confidence: high

After Isaac finishes blessing Jacob, Esau returns from hunting with savoury meat, identifies himself as the firstborn, and Isaac says he has already eaten and blessed another, who shall remain blessed with his seed for ever.

Isaac says the earlier recipient shall remain blessed, and later says Jacob has been made Esau's lord and his brethren given as servants.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163; lines 17612-17751 confidence: high

After Isaac finishes blessing Jacob, Esau returns from hunting with savoury meat, identifies himself as the firstborn, and Isaac says he has already eaten and blessed another, who shall remain blessed with his seed for ever.

Esau identifies himself as the firstborn, cries bitterly, asks for a blessing, and describes Jacob as having taken his birthright and blessing.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163; lines 17612-17751 confidence: medium

Isaac answers Esau with a pronouncement: Esau's dwelling will be far from the dew of earth and heaven; he will live by the sword, serve his brother, shake the yoke from his neck, sin unto death, and his seed will be rooted out from under heaven.

Isaac's pronouncement over Esau includes dwelling far from dew, living by the sword, serving his brother, shaking off a yoke, sin unto death, and the rooting out of his seed.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163; lines 17612-17751 confidence: medium

Esau threatens Jacob because of the blessing with which Isaac blessed Jacob.

Esau threatens Jacob because of the blessing Isaac gave Jacob.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIV. 3-20 153 / CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21; lines 17332-17526 confidence: medium

Isaac, old and dim-eyed, tells Esau to take quiver and bow, hunt venison, prepare savoury meat, and bring it so Isaac may eat and bless him before death; Rebecca hears, and Esau goes to hunt.

Rebecca hears Isaac’s plan for Esau, calls Jacob, directs him to act, prepares the food and disguise, and accepts the risk of the curse.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXVII. 7-24 167 / CHAPTERS XXVII. 25-XXVIII. 8 169 / CHAPTER XXVIII. 9-11 / CHAPTER XXVIII. 12-24 173; lines 18378-18506 confidence: medium

Rachel gives Bilhah her handmaid to Jacob as wife; Bilhah bears Dan and Naphtali, with dates supplied.

Rachel and Leah are presented in relation to envy, handmaids given as wives, and successive named births through multiple women connected to Jacob.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXVIII. 9-11 / CHAPTER XXVIII. 12-24 173 / CHAPTERS XXVIII. 25-XXIX. 7 175 / CHAPTER XXIX. 8-16 177; lines 18682-18867 confidence: high

Jacob crosses the Jabbok; Esau comes, is reconciled with him, departs to Seir, and Jacob dwells in tents.

Jacob and Esau are named as brothers; Esau comes to Jacob, is reconciled with him, and then departs to Seir while Jacob remains in tents.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXVIII. 9-11 / CHAPTER XXVIII. 12-24 173 / CHAPTERS XXVIII. 25-XXIX. 7 175 / CHAPTER XXIX. 8-16 177; lines 18682-18867 confidence: medium

Jacob goes up to Salem east of Shechem; Dinah is carried into Shechem’s house, defiled at age twelve, and Shechem requests her as wife; Jacob and his sons are angry and deal deceitfully.

Jacob’s sons are angry over the defilement of Dinah their sister, and Simeon and Levi execute judgment on all the men of Shechem.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXVIII. 9-11 / CHAPTER XXVIII. 12-24 173 / CHAPTERS XXVIII. 25-XXIX. 7 175 / CHAPTER XXIX. 8-16 177; lines 18870-19001 confidence: medium

The notes state that Jubilees omits the circumcision of the Shechemites and that its favorable view of Simeon and Levi is also found in sources such as Testament of Levi, Judith, Philo, and the Book of Jashar.

Simeon and Levi are associated with action against Shechem, and the narrative explains the slaughter as a response to the dishonouring of their sister Dinah.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209 / CHAPTER XXXVI. 8-20 213; lines 21281-21432 confidence: high

Isaac finishes commanding and blessing; the sons eat and drink together before him; Isaac rejoices because they have one mind, and they depart and rest.

Esau and Jacob eat and drink together before Isaac, are described as being of one mind, and jointly bury their father.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209 / CHAPTER XXXVI. 8-20 213; lines 21281-21432 confidence: medium

Esau goes to Edom in the mountains of Seir; Jacob dwells in the mountains of Hebron, in the tower of Abraham’s sojournings, and worships the Lord according to visible commands and divided days.

Esau departs to Edom and Seir, while Jacob dwells in Hebron after their father’s death.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209 / CHAPTER XXXVI. 8-20 213; lines 21281-21432 confidence: medium

The heading says Esau’s sons reproach him for subordination to Jacob and constrain him to war with four thousand mercenaries; Jacob reproves Esau and Esau replies.

The chapter heading states that Esau’s sons reproach him for subordination to Jacob and force him toward war with mercenaries.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXIV. 7-9 / CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209; lines 21108-21239 confidence: high

The speech says Esau will not keep an oath not to slay Jacob, and that if he desires to slay Jacob he will be given into Jacob's hands.

Rebecca seeks mutual love and non-harm between Esau and Jacob after speech about potential violence; both brothers give assurances or oaths.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXIV. 7-9 / CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209; lines 21242-21278 confidence: high

The addressees are told to love each brother and not desire evil; one who devises evil against a brother will fall into his hand, be rooted out from the living, and have his seed destroyed.

The passage commands brothers to love one another and warns that one who devises evil against a brother will be destroyed and judged.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXV. 8-20 209 / CHAPTER XXXVI. 8-20 213 / CHAPTERS XXXVI. 21-XXXVII. 6 215 / CHAPTERS XXXVII. 18-XXXVIII. 2 219; lines 21755-21911 confidence: high

Judah tells Jacob to bend his bow, send arrows, cast down the adversary, and slay the enemy; he says the sons will not slay Jacob’s brother because he is like Jacob, and they will give him this honor.

Esau is Jacob’s brother and is also treated as the adversary; Jacob kills him with an arrow.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXVI. 8-20 213 / CHAPTERS XXXVI. 21-XXXVII. 6 215 / CHAPTERS XXXVII. 18-XXXVIII. 2 219 / CHAPTER XXXVIII. 3-14 221; lines 21914-22093 confidence: medium

Simeon, Benjamin, Enoch son of Reuben, and fifty men go west of the tower, kill Edomite and Horite warriors, and four sons of Esau flee, leaving their father slain on the hill in Adftrim.

Jacob and Esau are brothers; after Esau’s death, the sons of Jacob defeat and subordinate the sons of Esau/Edom.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXVI. 8-20 213 / CHAPTERS XXXVI. 21-XXXVII. 6 215 / CHAPTERS XXXVII. 18-XXXVIII. 2 219 / CHAPTER XXXVIII. 3-14 221; lines 21914-22093 confidence: medium

Simeon, Benjamin, Enoch son of Reuben, and fifty men go west of the tower, kill Edomite and Horite warriors, and four sons of Esau flee, leaving their father slain on the hill in Adftrim.

Jacob buries his brother Esau after Esau has been left slain on the hill.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XV. 32-XVI. 3 113 / CHAPTER XVI. 4-18 11S / CHAPTER XVI. 19-26 117 / CHAPTERS XVI. 27-XVII. 8 110; lines 14198-14316 confidence: high

Sarah says, “Cast out this bondwoman and her son”; God tells Abraham to listen to Sarah, says Isaac will carry Abraham’s name and seed, and promises that the bondwoman’s son will become a great nation.

Sarah opposes Ishmael sharing inheritance with Isaac; God states that Abraham’s name and seed will be called in Isaac while Ishmael will also become a great nation because he is Abraham’s seed.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XVI. 27-XVII. 8 110 / CHAPTER XVII. 9-18 / CHAPTER XVIII. 1-15 123 / CHAPTERS XVIII. 16-XIX. 10 125; lines 14613-14769 confidence: high

Rebecca bears Isaac two sons, Jacob and Esau; Jacob is called smooth and upright and dwells in tents, while Esau is described as fierce, a man of the field, and hairy.

Rebecca bears two sons, Jacob and Esau, who are immediately described with contrasting traits, spaces, and learning.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165; lines 17754-17878 confidence: high

“May the days of mourning for my father now come, so that I may slay my brother Jacob.”

Esau intends to kill his brother Jacob, Jacob says he would kill Esau if attacked, and Rebecca fears losing both sons in one day.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXXIII. 23-XXXIV. 6 201 / CHAPTER XXXIV. 7-9 / CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207; lines 21013-21105 confidence: high

Rebecca asks Isaac to make Esau swear not to injure Jacob or pursue him with enmity, saying Esau desires to kill Jacob after Isaac's death.

Rebecca asks Isaac to make Esau swear that he will not injure Jacob or pursue him with enmity.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXXIII. 23-XXXIV. 6 201 / CHAPTER XXXIV. 7-9 / CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207; lines 21013-21105 confidence: high

Rebecca asks Isaac to make Esau swear not to injure Jacob or pursue him with enmity, saying Esau desires to kill Jacob after Isaac's death.

Rebecca and Isaac contrast Jacob's upright honoring conduct with Esau's hostility, evil deeds, and first-born status.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209 / CHAPTER XXXVI. 8-20 213 / CHAPTERS XXXVI. 21-XXXVII. 6 215; lines 21435-21592 confidence: high

Esau's sons are angry and ask why Jacob, the younger, received the elder's portion while Esau was passed over.

Jacob and Esau are brothers; conflict centers on Jacob receiving the elder's portion and the sons' plan to attack Jacob's line.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209 / CHAPTER XXXVI. 8-20 213 / CHAPTERS XXXVI. 21-XXXVII. 6 215; lines 21595-21752 confidence: high

Esau remembers hidden evil against Jacob and does not remember the oath sworn to his father and mother not to devise evil against Jacob.

The passage centers on Esau, Jacob's brother, coming against Jacob despite an oath to his parents not to devise evil against him; Esau then rejects the tie of brotherhood.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV; lines 1520-1640 confidence: high

The author is said to have drawn on existing writings for the fratricidal war between Jacob and Esau, with references to Test. Jud. 9, Jalkut Shimeoni, and Chronicles of Jerahmeel.

The passage explicitly calls the Jacob-Esau conflict a fratricidal war.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV; lines 1520-1640 confidence: medium

The passage lists Zilpah and Bilhah as sisters, Zebulon and Dinah as twins, Dinah’s rape at twelve, Jacob’s gifts to his parents, Isaac’s blessing of Levi and Judah, Levi’s priestly appointment, and deaths of Bilhah and Dinah after news of Joseph’s death.

Zebulon and Dinah are identified as twins.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2796-2932 confidence: medium

Epiphanius says Jubilees, also called Little Genesis, contains the names of the women of Cain and Seth; the citation says Cain was joined to an elder sister and Seth to a sister named Axura.

Epiphanius is cited as saying Cain and Seth were joined to sisters, and that Jubilees contained the names of the women of Cain and Seth.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 3072-3103 confidence: high

"Kain invidit fratri suo . . . lapide caput ejus feriens, ipsum interfecit. Cf. Jub. iv. 31."

The passage states that Cain envied his brother and killed him by striking his head with a stone.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 3072-3103 confidence: medium

"Accepit ergo Abraham uxorem suam Saram, quae et ipsi ex patre soror erat. Cf. Jub. xii. 9."

Abraham takes Sarah as wife, and Sarah is described as his sister from his father.
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oceanic

Oceanic Mythology Chapter I Myths of Origins and the Deluge. . ..... 4 / Chapter I Myths of Origins and the Deluge. . . . . . . 105 / Chapter I Myths of Origins andthe Deluge ...... 248 / Chapter I Myths of Origins and the Deluge... .... 270; lines 431-630 confidence: low

"Image of Bugan, the Sister-Wife of Wigan"

The caption identifies Bugan as the sister-wife of Wigan.
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Oceanic Mythology CONCLUSION 307 / NOTES / NOTES / PART I; lines 14429-14475 confidence: medium

"One account makes the sun the eye of Maui, and the moon that of his brother"

The note links the sun to Maui's eye and the moon to the eye of Maui's brother.
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Oceanic Mythology CULTURE HERO TALES 123 / PLATE XIV / CULTURE HERO TALES 125 / CULTURE HERO TALES 127; lines 6644-6722 confidence: medium

Tagaro decides to destroy Meragbuto, has both build houses, secretly digs and covers a deep pit in his own floor, and invites Meragbuto to burn the house with Tagaro's wife and children inside so Meragbuto can be sole chief.

The narrative opposes Tagaro's successful stratagems to Meragbuto's foolish or credulous actions, and the commentary identifies a related Melanesian pattern of wise and foolish brothers.
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Oceanic Mythology CULTURE HERO TALES 125 / CULTURE HERO TALES 127 / CULTURE HERO TALES 129 / MISCELLANEOUS TALES 131; lines 6774-6853 confidence: medium

A New Hebrides story is introduced: Taso the cannibal kills Qatu's pregnant sister and abandons her body; twin boys are born after her death and survive on rain-water in dead leaves and edible shoots.

Twin boys are born after their pregnant mother has been killed and abandoned; they survive alone using rain-water and plant shoots until they are found.
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Oceanic Mythology CULTURE HERO TALES 127 / CULTURE HERO TALES 129 / MISCELLANEOUS TALES 131 / MISCELLANEOUS TALES 133; lines 6856-6937 confidence: medium

The boys set a tabu on their banana-tree: ripening from the top downward means Taso killed them, while ripening from the bottom upward means they killed him.

The boys act together, kill Taso, and say they have avenged their mother whom he had slain.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7491-7609 confidence: high

The summary distinguishes Papuan and Melanesian strata; the Papuan type has few cosmogonic myths, prominent ghosts, simplicity, and local distribution, while the Melanesian stratum has more cosmogony, cannibalistic tales, and wise/foolish culture-hero brothers.

The summary explicitly identifies stories of wise and foolish culture-hero brothers as revealing a rudimentary dualistic character in the Melanesian stratum.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 10878-10977 confidence: medium

Kokamomako asks to see her sister; people inside show cat hair and a cat foot and scatter rice as a required task.

Kokamomako seeks her hidden elder sister Sunrise, and the sister-pair relationship drives the house episode, fire death, and ghost scene.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 10980-11062 confidence: medium

The brothers return, call for the girl, find a thread, and pursue; bystanders say Inang-i-Bake went inland carrying a white pig and dragging something that unwound.

The brothers follow clues to Inang-i-Bake's house and rescue their sister from confinement.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 11065-11167 confidence: high

The woman leaves the children to watch cooking flesh, which speaks as their mother; the girl calls her brother, and the children decide to run away.

The two children, identified as a girl and her brother, discover their mother has been cooked, decide to run away, and survive multiple pursuits and dangers.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4180-4275 confidence: high

A younger Maui later known as Rupe grieves for Hina-uri, searches in vain, and ascends through the heavens to consult Rehua, his godlike ancestor and one of the children of Rangi and Papa, in the tenth heaven.

Rupe grieves for Hina-uri and sets out to search for her when Maui does not act.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4277-4349 confidence: high

Rupe, Ina’s younger brother, enters a small bird, flies across the sea to find her, returns with news of her safety, brings the parents to visit, and celebrates a festival for her children.

Rupe, Ina’s younger brother, seeks her by entering a small bird and flying across the sea.
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Oceanic Mythology MISCELLANEOUS TALES 79 / MISCELLANEOUS TALES 8I / MISCELLANEOUS TALES 83 / MISCELLANEOUS TALES 85; lines 4951-5030 confidence: high

Tama-te-kapua and his brother return home, make stilts, repeatedly eat Uenuku's poporo fruit by night, and are discovered when Uenuku finds the stilt marks; Uenuku and followers catch the brother while Tama runs away.

Tama-te-kapua and his brother avenge the eaten dog by making stilts and repeatedly eating fruit from Uenuku's poporo-tree at night.
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Oceanic Mythology MISCELLANEOUS TALES 85 / MISCELLANEOUS TALES 87 / PLATE XI / MISCELLANEOUS TALES 89; lines 5125-5224 confidence: high

The children run away, are driven from one refuge to another, live in a cave, then flee to a more secret cave; the brother, aided by a water spirit, makes a spring and bathing-pool for his sister.

The brother and sister flee from persecution and seek refuge in caves, including a more secret cave.
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Oceanic Mythology MISCELLANEOUS TALES 87 / PLATE XI / MISCELLANEOUS TALES 89 / PLATE XII; lines 5644-5738 confidence: high

In New Britain, among coastal tribes of the Gazelle Peninsula, land is fished from the bottom of the sea by the culture-hero brothers To-Kabinana and To-Karvuvu; the same story is also found in slightly greater detail in the southern New Hebrides.

The passage names To-Kabinana and To-Karvuvu as culture-hero brothers who fish land from the bottom of the sea.
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Oceanic Mythology MISCELLANEOUS TALES 89 / PLATE XII / MYTHS OF ORIGINS AND THE DELUGE 107 / MYTHS OF ORIGINS AND THE DELUGE 109; lines 5822-5902 confidence: medium

Animal or egg-origin variants: a dove bears a bird and a man; a tortoise lays ten eggs producing tortoises and two humans; in Fiji, Ndengei the great serpent hatches a bird's two eggs into a boy and girl; in Torres Straits, a bird egg develops a worm transformed into human shape.

The passage repeatedly presents male-female pairs emerging from a common source such as eggs, blood-derived eggs, or sugar-cane, with several becoming ancestors or parents of mankind.
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Oceanic Mythology MISCELLANEOUS TALES 8I / MISCELLANEOUS TALES 83 / MISCELLANEOUS TALES 85 / MISCELLANEOUS TALES 87; lines 5033-5122 confidence: high

Tama-te-kapua learns of his brother’s plight, secretly climbs onto the roof, opens a small hole, speaks with Whakaturia, and devises a plan using the captors’ poor dancing.

Tama-te-kapua seeks out his endangered brother, speaks with him secretly, and helps him escape.
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Oceanic Mythology MISCELLANEOUS TALES 8I / MISCELLANEOUS TALES 83 / MISCELLANEOUS TALES 85 / MISCELLANEOUS TALES 87; lines 5033-5122 confidence: medium

The Hawaiian Pounahou spring tale opens with a chief whose wife dies leaving boy-and-girl twins; he remarries, and the second wife becomes jealous of the children while the father is away.

The Hawaiian tale opens with boy-and-girl twins whose father remarries; the stepmother becomes jealous and the father later leaves on a journey.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119 / MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123; lines 6396-6493 confidence: high

To-Kabinana and To-Karvuvu build houses, with roof covering outside versus inside; after a rain-making ceremony, rain enters To-Karvuvu's house, and To-Kabinana pities him and offers shared shelter.

The passage contrasts To-Kabinana as benevolent with To-Karvuvu as foolish, and the episodes explain practical conditions and harms affecting descendants, including faulty shelter, predatory sharks, and broader human troubles.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119 / MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123; lines 6396-6493 confidence: high

The narrator reports similar tales from the German New Guinea shore and says wise/foolish brother stories are prevalent in the Solomon, Santa Cruz, Banks Islands, and New Hebrides traditions, often with ten or twelve figures rather than two brothers.

The passage says that in the Banks Islands Qat is a great hero with eleven Tagaro brothers, including Tagaro the Wise and Tagaro the Foolish, and connects such traditions to a regional wise/foolish brother pattern.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169; lines 8332-8509 confidence: medium

The passage states that direct origin of humanity from brother-sister or mother-son marriages is especially characteristic of the Philippine area, where it follows a flood episode.

The passage states that human origin from brother-sister or mother-son marriages is especially characteristic of Philippine flood-episode traditions, and then begins an Ifugao example with surviving siblings Wigan and Bugan.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169 / PLATE XVII / MYTHS OF ORIGINS AND THE DELUGE 171; lines 8512-8602 confidence: high

Wigan is on Mt. Amuyao and Bugan on Mt. Kalauitan; Bugan's fire lights the peak at night, showing Wigan that someone else is alive.

Wigan and Bugan survive on separate mountains, and Wigan seeks Bugan once the earth is dry.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169 / PLATE XVII / MYTHS OF ORIGINS AND THE DELUGE 171; lines 8512-8602 confidence: high

Wigan searches for other people for three days and concludes that only he and Bugan remain, so the world must be repopulated through them.

Wigan concludes repopulation must come through himself and Bugan; Maknongan blesses and sanctions their marriage and says the world must be repeopled through them.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169 / PLATE XVII / MYTHS OF ORIGINS AND THE DELUGE 171; lines 8512-8602 confidence: high

Wigan and Bugan have nine children, five sons and four daughters; the four oldest sons marry the four daughters, and all earth-world people descend from them.

The four oldest sons marry the four daughters, and all earth-world people descend from them.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 171 / MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179; lines 8853-8935 confidence: high

During a feast, darkness, rain, and a rising river come; people cannot stop the spring, the old men say the river gods are angry, and all but the siblings Wigan and Bugan drown while the two are on Mt. Amuyao and Kalauitan.

The central Ifugao version names Wigan and Bugan as brother and sister and the only two who escape the flood, each on a mountain peak.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 181 / PLATE XVIII / RPL RLE LET BEE LEAD / MYTHS OF ORIGINS AND THE DELUGE 183; lines 9100-9182 confidence: high

Igorot account: after the flood, only a brother and sister survive by taking refuge on Mt. Pokis; Lumawig descends and hears that they are freezing.

The Igorot account has only two flood survivors, a brother and sister, who take refuge on Mt. Pokis.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 23 / MYTHS OF ORIGINS AND THE DELUGE 25 / PLATE V / MYTHS OF ORIGINS AND THE DELUGE 27; lines 2233-2348 confidence: medium

Hina returns from an unsuccessful search, meets Tii-maaraatai without knowing him, asks who he is, and he replies, calls her sister, and invites her to come to him.

Hina and Tii-maaraatai identify as sister and brother, become spouses, and produce Tii, first-born of mankind.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255 / MYTHS OF ORIGINS AND THE DELUGE 257; lines 12150-12267 confidence: high

The Carolinian Olofat or Olifat cycle is introduced; Olofat is eldest son of Luke-lang, highest deity, described as mischievous or almost malicious, contrasted with beneficent brothers, and compared by the author to Melanesian types.

Olofat is contrasted with beneficent brother or brothers and becomes angry because one brother is better, more beautiful, and more powerful.
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Oceanic Mythology NOTES 321 / PART II / NOTES 323 / NOTES 325; lines 15233-15366 confidence: high

“the evil or foolish brother is killed by the good”

The passage states that the evil or foolish brother is killed by the good brother.
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Oceanic Mythology PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119 / MYTHS OF ORIGINS AND THE DELUGE 121; lines 6334-6393 confidence: high

The chapter on culture-hero tales states that Melanesian mythology prominently features tales of two culture heroes, or groups of brothers, with one wise and benevolent figure and one foolish and malicious figure; this is described as rudimentary dualism contrasting with Indonesian mythology and touching Polynesian and Micronesian ideas.

The passage states that Melanesian tales often center on two culture heroes or brothers, one wise and benevolent and one foolish and malicious, and then gives the To-Kabinana and To-Karvuvu brother pair as New Britain examples.
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Oceanic Mythology PLATE X / MISCELLANEOUS TALES 77. / MISCELLANEOUS TALES 79 / MISCELLANEOUS TALES 8I; lines 4765-4867 confidence: high

Hine, Rupe's sister and Tinirau's wife, is abandoned by Tinirau; when pregnant she asks him to prepare a retreat and provide food, but he leaves her alone again.

Hine calls her brother Rupe, who comes in the form of a pigeon and carries her and her child away.
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Oceanic Mythology PLATE XI / MISCELLANEOUS TALES 89 / PLATE XII / MYTHS OF ORIGINS AND THE DELUGE 107; lines 5741-5819 confidence: high

To-Kabinana climbs a coconut tree with light yellow nuts, throws down two unripe nuts, and the nuts burst and change into two women whom he takes as wives.

To-Kabinana and To-Karvuvu are brothers; To-Kabinana’s actions produce desirable results, while To-Karvuvu’s imitation or disobedience produces defective results or social consequences.
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Oceanic Mythology PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295 / ANIMAL AND MISCELLANEOUS TALES 297 / ANIMAL AND MISCELLANEOUS TALES 299; lines 13905-13939 confidence: high

The passage says there is little trace of widespread Melanesian dualistic ideas in tales of wise and foolish brothers, though possible suggestions may appear in Queensland myths and New South Wales stories of the two Brams.

The passage identifies widespread Melanesian dualistic ideas as revealed in tales of wise and foolish brothers.
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Oceanic Mythology TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209; lines 10437-10466 confidence: medium

Half-Child returns home; his brother remarks on his beauty, and Half-Child says the deity granted him to be as his brother is.

One brother returns changed by a deity, and the elder brother attempts to obtain the same condition for himself.
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celtic

Celtic Fairy Tales THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING; lines 5168-5284 confidence: high

When the husband is hunting, Fair and Trembling walk to the seaside; Fair pushes Trembling in, a whale swallows her, and Fair returns alone saying the sister has gone home.

Fair pushes Trembling into the sea, returns alone, denies that the wife is gone, and later blocks the rescue message with a forgetfulness drink.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 219-343 confidence: medium

Ove bears twins, Fingula and Aod, and then two more sons, Fiachra and Conn; when they come, Ove dies.

Four siblings, including a twin brother and sister, are collectively transformed and condemned to wander together.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 6145-6251 confidence: high

The younger brother overhears the poisoning attempts, warns the elder, and the brothers flee with a bottle of the suspected drink.

The younger brother warns the elder about the poisoned drink and chooses to leave the house with him.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 6253-6341 confidence: high

The brother of the Hero of the White Shield wanders to the land of the giants, asks to fight him, and they wrestle from morning till evening.

The younger brother and the Hero of the White Shield fight, then identify their shared father and recognize each other as brothers.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 3668-3744 confidence: high

The passage names Eber Donn, Eber Finn, and Eremon as the three Milesian leaders; Eber Donn perishes before entering Ireland, and after victory over the Danaans the remaining brothers ask the Druid Amergin to judge their claims to sovereignty.

Eber Finn and Eremon, brothers and rival claimants, dispute sovereignty; Amergin judges the claim, partition follows, and later war leaves Eremon sole king.
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Myths & Legends of the Celtic Race CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR; lines 9453-9477 confidence: medium

The chart branches from the Iweriad/Llyr side to Bran and Branwen, with Branwen connected to Matholwch.

Nissyen and Evnissyen appear as a paired branch under the Penardun/Euroswydd side of the genealogy; Bran and Branwen also appear as paired names under a shared branch.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10513-10603 confidence: high

Lludd son of Beli and his brother Llevelys rule Britain and France; Lludd seeks aid against three plagues: the Coranians, a May-eve scream, and nightly disappearance of provisions.

The brothers Lludd and Llevelys, rulers of different lands, cooperate to remove the three plagues from Britain.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10605-10698 confidence: medium

The party reaches a castle with sheep, a shepherd, and a huge mastiff; the shepherd's breath can burn a tree, and he identifies himself as Custennin, brother of Yspaddaden.

Custennin, Yspaddaden's brother, has suffered because Yspaddaden envied his share of patrimony, and Custennin's family joins the heroes.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 9573-9676 confidence: high

Nynniaw and Peibaw are two brother-kings walking at night; Nynniaw claims the sky as his far-spreading field, while Peibaw claims the golden stars as cattle grazing there and the moon as their shepherd.

Nynniaw and Peibaw, brother-kings, dispute ownership of the sky as field and stars as cattle, escalating to destructive war.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 9869-9962 confidence: high

Bran the Blessed is king at Harlech with Manawyddan, Branwen, Nissyen, and Evnissyen; Nissyen is described as a peacemaker, Evnissyen as a maker of contention and strife.

Nissyen and Evnissyen are paired as sons of the same parents and are described with opposed dispositions toward peace and strife.
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Popular Tales of the West Highlands, Volume 1 CXX INTRODUCTION. / CXX11 INTRODUCTION. / CXX1V INTRODUCTION. / INTRODUCTION. CXXV; lines 5033-5069 confidence: medium

Two very similar twins can answer to each other's names, are described as probably willing to die for each other, yet fight privately; one bears a shovel mark on his forehead.

The passage describes two very similar twins who could answer to each other's names, were closely bonded, and yet fought each other.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV; lines 3315-3430 confidence: high

A stepmother sends a brother and sister out; they live with three bare yellow porkers; the brother sells one for a dog with a green string and obtains Knowledge, Swift, and Weighty; the sister allies with a coal-mouthed giant.

The brother and sister are paired as stepchildren, but the sister repeatedly plots against the brother or prince through the giant, porkers, and bed-thorn.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 231 / URSGEUL. 233 / URSGEUL. 235; lines 11657-11764 confidence: high

The tale 'The Poor Brother and the Rich' begins with a poor brother and a rich brother; the poor brother works at drains, hires a gillie, and the gillie proposes stealing a cow from the rich brother, which they do.

The Gaelic tale opens with a poor brother and a rich brother, and the poor brother and gillie steal a cow from the rich brother.
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Popular Tales of the West Highlands, Volume 2 CONALL. 149 / CONALL. 151 / CONALL. 153 / CONALL. 155; lines 4518-4603 confidence: medium

Lagh an Laidh and Connal are introduced with Lagh as eldest; Lagh asks whether to be with their mother's brother or Fearghus; after discussion they consult Maobh, and Lagh says both brothers will be with Fearghus.

Lagh an Laidh and Connal are paired brothers who deliberate between two possible battle allegiances and consult their mother before the stated decision to be with Fearghus.
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Popular Tales of the West Highlands, Volume 2 THE INHKRITANCE. 27 / THE THREE WISE MEN. 29 / THE THREE WISE MEN. 31 / TOIMIISEACIIAN. 35; lines 815-851 confidence: high

The queen fears her son will not come into the kingdom and decides to poison the eldest son. She sends word to the cook to poison the heir’s drink; the youngest brother hears and warns the elder not to drink.

The younger brother repeatedly protects the elder brother by warning him and then offers to accompany him.
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Popular Tales of the West Highlands, Volume 2 THE THREE WISE MEN. 29 / THE THREE WISE MEN. 31 / TOIMIISEACIIAN. 35 / THE RIDERE (KNIGHT) OF RIDDLES. 37; lines 853-967 confidence: low

The Hero of the White Shield dwells on the giants' lands with the knight's daughter. His strong, clever brother comes to him, asks for a combat, and the men begin fighting.

The hero's brother, described as strong and clever, comes to the Hero of the White Shield and asks for a fight; the fight begins at the end of the supplied passage.
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Popular Tales of the West Highlands, Volume 2 THE THREE WISE MEN. 29 / THE THREE WISE MEN. 31 / TOIMIISEACIIAN. 35 / THE RIDERE (KNIGHT) OF RIDDLES. 37; lines 969-1077 confidence: high

The fighters wrestle; the Hero of the White Shield leaps a rampart, later backs into a river, identifies himself as son of Ardan, great King of the Albann, and the younger man says he is his brother; the hero then takes him into the palace.

Two fighters struggle until a blood statement and descent from Ardan reveal that they are brothers; they then welcome one another.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8330-8428 confidence: medium

Adeon chooses to return to his own land with many; Kynan remains. The conquerors cut out women’s tongues to prevent speech corruption, and the passage connects Armorican Britons and their language to Britain.

Kynan and Adeon are brothers; Adeon returns to his own land with many, while Kynan remains and dwells in the conquered land.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6524-6601 confidence: high

Nissyen is described as gentle and peace-making among kindred; Evnissyen is described as causing strife between brothers when they are at peace.

Nissyen and Evnissyen are paired as maternal half-brothers with opposed effects on family relations: one reconciles kindred, while the other provokes strife.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6755-6840 confidence: high

Bendigeid Vran reads the letter, grieves at Branwen’s woes, and sends messengers to summon the island together.

Bendigeid Vran grieves over Branwen’s woes, summons the island, and leads the men of the Island of the Mighty to Ireland after her ill-treatment.
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The Mabinogion THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8431-8527 confidence: high

Lludd loves Llevelys because he is wise and discreet; Llevelys asks Lludd for counsel and aid in wooing the French king's daughter, the only heir who holds the king's possessions.

Lludd and Llevelys are brothers; Llevelys is described as wise and discreet, and Lludd seeks his advice against the plagues.
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The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5388-5449 confidence: high

Madawc possesses Powys; his brother Iorwerth is lower in rank, grieves over not sharing Madawc’s honor and power, consults companions, and refuses Madawc’s offer of household office, horses, arms, honor, and equal fare.

The passage presents two brothers with unequal rank and honor; Iorwerth’s grievance leads to counsel-taking, refusal of Madawc’s offer, and a violent raid.
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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 XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9932-10001 confidence: high

The passage lists a heavenly god of battles worshipped on high places, a gentler deity friendly to humans named Gwydion and Arthur, and a long-armed sharp-speared sun-god named Lleu, Gwalchmei, Mabon, Owain, or Peredur, usually with a brother representing darkness.

The passage describes a long-armed, sharp-speared sun-god aided in a culture-god’s work and usually found with a brother representing darkness.
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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 CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8272-8423 confidence: medium

The passage connects Maponos with Mabon, and Belinus with Brân through later brother-pair forms: Belinus/Brennius and Balin/Balan.

The passage notes literary pairs in which King Belinus is brother of King Brennius and Balin is brother of Balan.
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The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 10965-11047 confidence: high

Balan fights his brother Balin until they kill one another.

Balan fights his brother Balin until they kill one another.
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The Mythology of the British Islands THE GAELIC ARGONAUTS / CHAPTER IX / CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS; lines 3959-4085 confidence: high

With Donn dead, Eremon receives the kingdom by right; Eber insists on partition, later war breaks out between the brothers, Eber is killed, and Eremon takes sole rule.

Eber and Eremon divide Ireland, then war breaks out between the brothers; Eber dies and Eremon becomes sole ruler.
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The Mythology of the British Islands THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII; lines 8864-8961 confidence: high

Nissyen is described as a lover of peace, Evnissyen as a maker of strife; angered that he was not consulted about Branwen’s marriage, Evnissyen mutilates Matholwch’s horses.

Nissyen is described as reconciling angry family members, while Evnissyen is described as creating strife and acts against the marriage alliance.
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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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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

Geoffrey's History is summarized: Belinus receives the crown and southern dominions by elder inheritance, Brennius receives Northumberland, then attacks with Norwegian aid, loses, escapes to Gaul, marries the Allobrogian duke's daughter, and becomes successor there.

Brennius and Belinus move from disputed inheritance and battle to reconciliation by their mother and a joint expedition abroad.
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xhosa

Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony I20 KAFFIR FOLK TALES. / THE STORY OF DEMANE AND DEMAZANA, 121 / THE RUNAWAY CHILDREN. 123 / THE RUNAWAY CHILDREN. 135; lines 5432-5508 confidence: medium

After the cannibal sleeps, the children put two blocks of wood in their places and run away; Nomagoda's axe falls on the blocks when she tries to kill them.

Two places are replaced by two wooden blocks, the children share a father, and they are delivered after danger from the cannibal.
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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 I30 KAFFIR FOLK TALES, / THE STORY OF MBULUKAZL 151 / IS2 KAFFIR FOLK TALES, / THE STORY OF MBULUKAZL 153; lines 6471-6531 confidence: medium

Mahlunguluza and Mbulukazi leave after obtaining permission from their husband; their road runs along a cliff above a deep pool of water.

The passage presents two sisters traveling together; one sister induces the other to look into the water and then pushes her into the pool to drown.
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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 I30 KAFFIR FOLK TALES. / STORY OF IRONSIDE AND HIS SISTER, 131 / STORY OF THE CANNIBAL'S WONDERFUL BIRD. / THE CANNIBALS WONDERFUL BIRD. 135; lines 5797-5943 confidence: high

A new tale begins: a man and woman have a son and daughter living with their grandfather; the mother is a cannibal, the father is not, and the children ask to visit their parents despite the grandfather's warning.

A son and daughter travel together to visit their parents despite warnings that their mother is a cannibal.
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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 I40 KAFFIR FOLK TALES. / THE STORY OF THE CANNIBAL MOTHER, 141 / THE STORY OF THE CANNIBAL MOTHER, 143 / STORY OF THE GIRL AND THE MBULU.; lines 6114-6158 confidence: medium

The title names the story of the girl and the Mbulu. The new tale introduces a widow with one son and two daughters; she goes to her garden with one of the girls.

The widow's son quarrels with and kills his sister while their mother is away.
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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 INTRODUCTORY CHAPTER. 27 / STORY OF THE BIRD THAT HADE MILK. I. / STORY OF THE BIRD THAT MADE MILK. 31 / STORY OF THE BIRD THAT MADE MILK. 33; lines 1693-1780 confidence: high

The girl asks Gingci why their father becomes fat while they remain thin; Gingci answers that perhaps he eats in the night.

The girl and her brother Gingci discuss the father's condition, watch together, agree to drink the father's milk, and enter the house to request milk from the bird.
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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 KAFFIR FOLK. / INTRODUCTORY CHAPTER. / KAFFIR FOLK. / INTRODUCTORY CHAPTER.; lines 688-723 confidence: medium

A portion of the tribe forms a new clan; its government is entrusted to him when full grown, while his brother is still a child, giving him opportunity to increase power.

The passage centers on two brothers with different commands and ranks; increased power in the right-hand son can lead to war with the great heir, while peaceful succession still requires acknowledgment of superior rank.
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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 PREFACE. / PREFACE, / X PREFACE. / CONTENTS.; lines 375-461 confidence: medium

The contents begin with an introductory chapter and story titles including the Bird that made Milk, Five Heads, Tangalimlibo, a girl who disregarded the custom of Ntonjane, Simbukumbukwana, Sikulume, Hlakanyana, Demane and Demazana, the Runaway Children or Wonderful Feather, and Ironside and his Sister.

The contents include “The Story of Ironside and his Sister.”
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF A CHIEF'S DAUGHTER. 69 / STORY OF A CHIEFS DAUGHTER. 71 / THE STORY OF SIMBUKUMBUKWANA. / THE STORY OF SIMBUKUMBUKWANA, 73; lines 3296-3374 confidence: medium

The mother leaves Simbukumbukwana at home behind a fastened door; the girl arrives, asks where the people are, hears him identify himself, and he says he cannot open because he has no legs or arms.

The sister finds Simbukumbukwana, enables him to open the door, performs household tasks, and tells him what to say to their parents.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF A CHIEFS DAUGHTER. 71 / THE STORY OF SIMBUKUMBUKWANA. / THE STORY OF SIMBUKUMBUKWANA, 73 / THE STORY OF SIMBUKUMBUKWANA. 75; lines 3377-3453 confidence: medium

Simbukumbukwana's sister and other girls go to get red clay; he follows, and says he is going for red clay for his mother.

The sister becomes angry at her brother, compels him to sit, beats him, and leaves him in the path.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF IRONSIDE AND HIS SISTER. / STORY OF IRONSIDE AND HIS SISTER, 129. / I30 KAFFIR FOLK TALES. / STORY OF IRONSIDE AND HIS SISTER, 131; lines 5659-5713 confidence: high

Ironside, his sister, and her child leave the town in haste.

The passage centers on Ironside and his sister leaving together and on his bringing her back to her mother.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF THE WONDERFUL HORNS, 171 / THE STORY OF THE GLUTTON. / THE STORY OF THE GLUTTON, 173 / STORY OF THE GLUTTON, 175; lines 7293-7319 confidence: medium

The boys leave home and go in the direction where the monster lives.

The boys act together against the monster and are later identified by the phrase "mother of the twins."
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF THE BIRD THAT MADE MILK. 31 / STORY OF THE BIRD THAT MADE MILK. 33 / STORY OF THE BIRD THAT MADE MILK, 35 / STORY OF THE BIRD THAT MADE MILK, 37; lines 1869-1954 confidence: medium

The crocodile tells the boy that he must send his sister to be married to the crocodile.

The passage presents a boy and sister who prosper with cattle and millet; later their parents fail to recognize them, and the young man refers to the father hanging them in a tree so that they would die.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF THE BIRD THAT MADE MILK. 43 / STORY OF THE BIRD THAT MADE MILK. 45 / STORY OF THE BIRD THAT MADE MILK, 47 / THE STORY OF FIVE HEADS.; lines 2308-2337 confidence: medium

A man living in a certain place has two daughters old enough to be married.

The narrative opens with a man who has two marriageable daughters and asks which of them wishes to become the chief’s wife.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF THE BIRD THAT HADE MILK. I. / STORY OF THE BIRD THAT MADE MILK. 31 / STORY OF THE BIRD THAT MADE MILK. 33 / STORY OF THE BIRD THAT MADE MILK, 35; lines 1783-1866 confidence: high

The father takes a riem and hangs the two children on a tree projecting over the river; their mother asks for their release, but the father refuses.

The boy frees his sister after both are punished, and the two leave home together, later declaring they have no father and no mother.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF THE CANNIBAL'S WONDERFUL BIRD. / THE CANNIBALS WONDERFUL BIRD. 135 / THE STORY OF THE CANNIBAL MOTHER. 139 / I40 KAFFIR FOLK TALES.; lines 5986-6025 confidence: high

The children are followed and too tired to run; the boy asks his sister to sing her melodious song in the hope that the pursuer will feel sorry and go home without hurting them.

The boy and his sister flee together while being followed, and the pursuer is identified as a cannibal and as their mother.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony STORY OF THE WONDERFUL HORNS. / STORY OF THE WONDERFUL HORNS, 171 / THE STORY OF THE GLUTTON. / THE STORY OF THE GLUTTON, 173; lines 7208-7290 confidence: medium

The woman takes the bag home, cooks the meat, carries it to her hiding-place, and lives on it until her children can run outside. The twins later ask her to make bows and arrows for them.

The two children are later explicitly called twins and act together in asking for bows and arrows.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE RUNAWAY CHILDREN. 123 / THE RUNAWAY CHILDREN. 135 / STORY OF IRONSIDE AND HIS SISTER. / STORY OF IRONSIDE AND HIS SISTER, 129.; lines 5578-5617 confidence: high

After the little girl is taken away by birds, her mother has a son with one side flesh and one side iron; he learns of his lost sister and resolves to search for her.

The mother tells the son about his lost sister; when grown, he goes in search of her and later recognizes her at the stream.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE RUNAWAY CHILDREN. 135 / STORY OF IRONSIDE AND HIS SISTER. / STORY OF IRONSIDE AND HIS SISTER, 129. / I30 KAFFIR FOLK TALES.; lines 5620-5656 confidence: high

The sister does not know Ironside; he tells her he is her brother, and she warns that cannibals would eat him if he went to their town without an introduction.

Ironside identifies himself as the woman's brother; she warns and introduces him; he later gives her instructions.
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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 DEMANE AND DEMAZANA, 121 / THE RUNAWAY CHILDREN. 123 / THE RUNAWAY CHILDREN. 135 / STORY OF IRONSIDE AND HIS SISTER.; lines 5511-5575 confidence: high

The woman has two children: one pretty child with two legs like hers and one ugly child like the father with one leg longer than the other; the cannibals become jealous of the woman and her child.

The woman has two children who are siblings and are contrasted: one has two legs like the mother, and the other has one leg longer than the other like the father.
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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 DEMANE AND DEMAZANA. 119 / I20 KAFFIR FOLK TALES. / THE STORY OF DEMANE AND DEMAZANA, 121 / THE RUNAWAY CHILDREN. 123; lines 5350-5429 confidence: high

The text describes two valuable clay pots; one girl falls on a rock, breaks the pot she carries, fears going back to her father, and cries.

Two sisters leave home together after the broken pot and travel away from their father.
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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 DEMANE AND DEMAZANA. / THE STORY OF DEMANE AND DEMAZANA. 119 / I20 KAFFIR FOLK TALES. / THE STORY OF DEMANE AND DEMAZANA, 121; lines 5281-5347 confidence: high

The woman's brother, who stayed at home, has two daughters, treats them unkindly, and sends them to the river for water.

The brother has two daughters, treats them unkindly, and sends them to the river for water.
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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 FIVE HEADS. / THE STORY OF FIVE HEADS. 49 / THE STORY OF FIVE HEADS. 51 / KAFFIR FOLK TALES,; lines 2478-2518 confidence: medium

The people ask the girl where she came from and what she wants; she answers that she has come to be the wife of the chief.

After Mpunzikazi's death, her sister says she also wishes to be the wife of a chief.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF HLAKANYANA. 113 / THE STORY OF HLAKANYANA. 115 / THE STORY OF HLAKANYANA. 117 / THE STORY OF DEMANE AND DEMAZANA.; lines 5147-5192 confidence: high

A brother and sister, twins and orphans, named Demane and Demazana, run away from relatives because of ill usage.

Demane and Demazana are brother and sister, orphans, and they run away from ill-using relatives.
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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. 115 / THE STORY OF HLAKANYANA. 117 / THE STORY OF DEMANE AND DEMAZANA. / THE STORY OF DEMANE AND DEMAZANA. 119; lines 5195-5236 confidence: medium

The cannibal finds the cave door fastened, attempts to imitate Demane's voice, and sings for Demazana to open the cave, mentioning swallows and two apertures.

Demazana treats the correct brother's voice as the condition for opening the cave and refuses the false speaker because he is not her brother.
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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. 117 / THE STORY OF DEMANE AND DEMAZANA. / THE STORY OF DEMANE AND DEMAZANA. 119 / I20 KAFFIR FOLK TALES.; lines 5239-5278 confidence: high

Demazana is deceived, believes the caller is her brother returned from hunting, opens the door, and the cannibal enters and seizes her.

The passage centers on Demane and his sister Demazana: she is seized, leaves a trail, and he follows it and removes her from captivity.
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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 MBULUKAZI. / THE STORY OF MBULUKAZL 149 / I30 KAFFIR FOLK TALES, / THE STORY OF MBULUKAZL 151; lines 6391-6430 confidence: high

The father goes to his wife's hut, sees the boy and his sister, is delighted, talks with his wife, and agrees to let Broad Breast marry the girl.

The father sees the boy and his sister together, and the two children are later called and seated together on the mat.
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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 MBULUKAZL 149 / I30 KAFFIR FOLK TALES, / THE STORY OF MBULUKAZL 151 / IS2 KAFFIR FOLK TALES,; lines 6433-6468 confidence: high

Mahlunguluza's mother speaks to the young chief about her daughter, and he marries both girls.

The two married girls are sisters, and Mahlunguluza's jealousy after unequal treatment leads her to plan to kill her sister.
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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 MBULUKAZL 151 / IS2 KAFFIR FOLK TALES, / THE STORY OF MBULUKAZL 153 / THE STORY OF LONG SNAKE.; lines 6534-6669 confidence: high

Long Snake's mother dresses the girl in a very beautiful robe; the girl goes out with an axe as if to cut firewood, throws the axe away, and runs to her father's place.

Two sisters separately go to Long Snake's village, perform similar service and night-visit actions, receive robes, and flee.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF SIKULUME. / THE STORY OF SIKULUME. 79 / THE STORY OF SIKULUME, 83 / THE STORY OF SIKULUME. 85; lines 3772-3817 confidence: medium

Sikulume asks his sister to bring part of the skin of the inabulele he killed to make a mantle.

Sikulume's sister carries out his request by summoning the inabulele body and cutting its skin for his use.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF TANGALIMLIBO. 59 / THE STORY OF TANGALIMLTBO. 63 / THE STORY OF TANGALIMLIBO. 65 / STORY OF A CHIEF'S DAUGHTER. 69; lines 3178-3249 confidence: high

The chief sends a young man to the forest for wood; while cutting sticks he hears a repeated cry asking him to tell the speaker's parents that the sinyobolokondwana bit her, and he reports this to the chief.

The girl is not first seen directly; her voice is heard in the forest and her brother recognizes it before she is taken home.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words Book ii. c. 12. / AMAVUKUTU. / AUAVUKUTU. / USITUNGUSOBENHLE.90; lines 4504-4544 confidence: medium

The sister, a child of the great house, says her father does not love her but loves the child of the inferior house; after turning back, the loved child forgets her ubenthle and remembers it on the high land.

The passage presents two sisters; the sister of the great house complains that their father loves the child of the inferior house, and she has instructed the attendants to refuse help.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ITSHE LIKANTUNJAMBILI. / THE ROCK OF TWO-IIOLES. / THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS.; lines 8149-8255 confidence: high

The girl's brother dreams at night that his little sister is being eaten by cannibals near a place he knows; in the morning he goes out with his very great dogs toward that place.

The brother dreams that his little sister is being eaten by cannibals near a place he knows, and then goes toward that place with his dogs.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINCANEKWANE. / THE TWO BROTHERS. / IZELAMANI. / THE TWO BROTHERS.; lines 12126-12177 confidence: high

The younger asks to be tied with a rope and lowered to drink; the elder lowers him, leaves him at the bottom, and drives off the cattle.

The passage centers on two brothers, one of whom abandons the other in the water after receiving help from him.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINCANEKWANE. / THE TWO BROTHERS. / IZELAMANI. / THE TWO BROTHERS.; lines 12126-12177 confidence: medium

The younger brother says the elder refused to turn up the pots, and a little old woman came out and asked the elder to accompany her and take her to a certain country.

The younger brother reports that the elder refused the old woman's request, while he accepted it when asked.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXGANEKWANE. / SYMPATHY BY THE NAVEL. / IZINGANHEKWANE. / SYMPATHY BY THE NAVEL.; lines 15884-15971 confidence: high

A man asks the woman if she knows her people, her current and father-given names, and the names of her people; she answers what she knows and notes that growth changes a man.

The man and woman lack knowledge of each other, but recognition follows questioning about father-given and kin names; they call the outcome a case of the navel.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words LZIN GANEKWANE. / IZINCANEKWANE. / THE TWO BROTHERS. / IZELAMANI.; lines 12054-12124 confidence: high

The title identifies the tale as “The Two Brothers.” Two brothers go hunting, encounter a long row of pots, the elder fears them, the younger turns them over, and a little old woman comes out of the last pot.

The passage centers on an elder and younger brother whose actions differ: the elder fears the pots and refuses the invitation, while the younger opens the pots, follows the old woman, and hews the tree.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words LZIN GANEKWANE. / IZINCANEKWANE. / THE TWO BROTHERS. / IZELAMANI.; lines 12054-12124 confidence: low

A subsection heading says the elder forsakes the younger on the return. In the supplied narrative, the old woman remains behind, the brothers depart driving cattle with their dogs, the country is scorched and without water, and the elder asks to be tied with a rope and lowered down a precipice to drink.

A subsection heading in the supplied passage says that the elder forsakes the younger as they return home.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / ADDITION TO THE FOREGOING TALE BY ANOTHER NATIVE. / THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS.; lines 8462-8533 confidence: high

The sister proposes descending to seek a married sister their mother had mentioned, since their parents are dead and only the two siblings remain; the brother fears cannibals, and they agree to set out.

A sister and brother are the remaining pair after their parents’ deaths; they deliberate, descend, and travel together in search of another sister.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / ADDITION TO THE FOREGOING TALE BY ANOTHER NATIVE. / THE GIRL AND THE CANNIBALS.; lines 8359-8460 confidence: high

When the cannibal is halfway between above and below, the youth suggests letting him fall; the girl says they should raise him and harass him because cannibals have harassed them.

The brother and sister coordinate the rope trick, confinement, and food control directed at the cannibal.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / ADDITION TO THE FOREGOING TALE BY ANOTHER NATIVE.; lines 8298-8357 confidence: high

“The brother goes up the tree with his sister, and they find a beautiful country.”

Brother and sister act together in the upper country and avoid the earth because of cannibals below.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE HERITAGE IN POLYGAMIC HOUSEHOLDS. / UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24 / UXTIILANGUNTHLANGU.; lines 15048-15155 confidence: medium

Unthlatu-yesiziba tells Ntombintombi that they are brother and sister; the children remain in the pool, then go out of the water, up to land, and toward home. The children number ten, five boys and five girls.

Unthlatu-yesiziba explicitly tells Ntombintombi that they are brother and sister, while the passage also counts ten children total.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE RAINBOW. / UMNYAMA. / IZINGAXEKWANE. / UNTOMBI-YAPANSI.; lines 16340-16397 confidence: medium

The tale section introduces a chief with a large field; at digging season many men go to the garden. The chief has only three children: Usilwane, Usilwanekazana, and Untombi-yapansi, and the two elder children love each other.

The passage explicitly marks Usilwane and Usilwanekazana, two of the chief’s children, as loving each other.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE ROCK OF TWO-IIOLES. / THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS.; lines 8257-8296 confidence: high

While hunting with great dogs, the brother finds cannibals beneath a tree, hewing it; they say their game is on top, and he sees that it is his sister.

The brother rescues his sister from cannibals who are trying to reach her in a tree.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE TWO BROTHERS. / IZELAMANI. / THE TWO BROTHERS. / IZING.A NEK WANE.; lines 12179-12230 confidence: high

“She said the cattle were mine, who am the younger.”

The passage is identified as a tale of two brothers; the younger receives goods, the elder leaves him in water, and the elder later flees.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANTSINI. / IZOGANEKWANE. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6610-6700 confidence: medium

When questioned, the woman says she shouted for her children, who are not children of a man but hers only; when she calls them, a boy and a girl come out.

The two hidden children are explicitly a boy and a girl who come out together when called.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / IZOGANEKWANE.; lines 6463-6508 confidence: medium

“The queen was our own mother”; because “she had no child,” her house was “placed near the entrance.”

The passage presents children, including a boy and a girl, who refer to the queen as their own mother and act together in the encounter and return home.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6301-6412 confidence: high

At evening she closes the doorway with a wicker door and mat, waits until the village is quiet, places the children on a mat, gives milk; the boy drinks and the girl refuses; then she returns them to their place.

A boy and girl called the mother’s children are hidden, fed secretly, kept from public view, and protected from crows that might kill them.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI. / UKCOMBEKCANTSINI.; lines 6414-6461 confidence: medium

The mother says the girl is named Ukcombekcantsini; the boy refuses a present name and says he will later receive a manhood name from his father; the mother agrees.

The passage treats the boy and girl as the mother's children and describes them going out together while she is absent.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ULANGALASENIILA NOLANGALASENZANTSI.19 / TJLAXGALASENHLA N OL AN GALAS EN ZAN TS I. / IZIXGANEKWAXE. / ULANGALASENHLA NOLANGALASENZANTSI.; lines 5475-5580 confidence: low

Ulangalasenzantsi dies on the way. His brother, who had been with the children, goes with them. Death kills the old men; the young remain with only one man and eventually reach the country of their people amid lamentation.

After Ulangalasenzantsi dies, his brother, who had been with the children, comes and goes with them.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMDHLUBU / NESELESELE. 237 / UMDHLUBU78 NESELESELE. / UMDHLUBU NESELESELE.; lines 13340-13448 confidence: medium

The queen suckles the found child because she had given birth to a boy, brings the child up, and the girl grows alongside the queen's own child.

The queen's son and the found girl are raised together and share nursing; when urged to marry her, the young man refuses because he considers her his sister.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMNYAMA. / IZINGAXEKWANE. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI.; lines 16399-16494 confidence: medium

Usilwanekazana cooks milk until it boils, adds pounded corn, gives it to Usilwane's dog, and the dog dies because the food is hot.

The passage presents Usilwanekazana as Usilwane's sister, shows conflict over the dog's death, and culminates in Usilwane stabbing her.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOM13IND3. / IZIXG ANEXWANE. / UNTOMBINDE. / UNTOMBINDE.; lines 3995-4085 confidence: high

The note compares the tale to a common pattern: a younger brother is jealousy's object, is persecuted, an attempt is made on his life, he escapes, and he becomes great and superior; the note names Joseph, Waikelenuiaiku, Hatupatu, The Brown Bear of the Green Glen, The Golden Bird, and The Three Feathers.

The editorial note describes a common tale pattern in which a younger brother is jealousy's object, is persecuted, survives an attempt on his life, and becomes superior to all.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI.; lines 16596-16697 confidence: low

“Close the door, and set fire to the house, that we three may be burnt.”

Untombi-yapansi is told to go to her sister and live with her while the parents and Usilwane are to be burned.
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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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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USIKULUMI. / USIKULUMI. / UZEMBENI. / UZEMBENI;46; lines 2998-3045 confidence: medium

Uzembeni is a great woman with two daughters; she devours the men of her country, eats men and game, and boils human and deer flesh together.

After the men are consumed, Uzembeni and her two daughters remain, and the daughters are famous for beauty.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USIKULUMI. / UZEMBENI. / UZEMBENI;46 / IZIXGAXEKWAXE.; lines 3047-3099 confidence: medium

Usikulumi finds the two damsels beautiful; he loves them and they love him, and he is described as a good-looking king’s son.

The two daughters act together as a pair and describe their shared trouble under a mother who eats men.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USITUNGUSOBENHLE NAMAJUBATENTE. / USITUNGUSOBENHLE NAMAJUBATENTE. / ULUHLAZASE. / ULUHLAZASE.; lines 5094-5175 confidence: medium

Two princesses, elder and younger, go with damsels to bathe at a pool. The younger is beloved by her father, while the elder is not; the elder is named IJbuthlaluse and the younger Uluthlazase.

The passage presents an elder and younger princess in contrast, with the younger loved by the father and the elder not loved.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UXTHLANGUNTHLANGU. / UNTHLANGUNTHLANGU.24 / UXTIILANGUNTHLANGU. / UNTHLANGUNTHLANGU.; lines 15157-15213 confidence: medium

They come to a village where cattle have returned from pasture. His sister strikes her ox, tells it to cry, repeats the formula about seeking their mother and eating earth, and the people say to go forward.

The party includes a sister who acts during one inquiry, while the travelers are repeatedly described as children.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UZEMBENI. / UZEMBENI;46 / IZIXGAXEKWAXE. / UZEMBENI.; lines 3101-3201 confidence: medium

After Uzembeni leaves, the daughters take out Usikulumi. One says they should go; the injured daughter refuses, saying her mother injured her and Long-toe may make an end of her.

Two daughters are contrasted: one leaves with Usikulumi, while the injured daughter remains and expects Long-toe to kill her.
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siberian

Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 4899-5005 confidence: medium

Near-relative cohabitation occurs; a special blanket with two foot-bags is used; violation of nexijini is imprudent and is removed by marriage ceremonies.

The passage reports first-cousin restrictions, non-recognition of second cousins as consanguineous, and mythic references to brother-sister marriages along with known cases of close-kin cohabitation.
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Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 5889-5985 confidence: high

Cited traditions refer to sister, mother, and brother's wife as wives; one says a youth who can draw the bow takes his sister as wife, and another describes brothers lying with a sister before marriage into another clan.

The cited Yakut traditions include a youth taking his sister as wife and other close-kin marital or sexual allusions.
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Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 5889-5985 confidence: medium

The passage explains chohmunur as sexual intercourse or making a hostess, and says old olongho allude to a hero in danger and his sister-lover rescuing him.

Old olongho ballads are said to include a hero in danger and his sister-lover going to his rescue.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13515-13609 confidence: high

Krasheninnikoff records Kamchadal deities Kutklui, wife Ilkxuni, sister Xutlizic, sons Simskalin and Tizil-Kutkhu, daughter Siduku; Tizil-Kutkhu and Siduku marry, their children Amlei and a daughter marry, and the Kamchadal descend from the last pair.

The passage records two sibling marriages in a Kamchadal deity lineage, and says the Kamchadal descend from the later sibling pair.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13612-13699 confidence: medium

Ainu belief includes many lesser deities subject to the highest deity; some benevolent deities have malignant doubles, and two sea gods called Hep un kamui are brothers.

The passage names two sea gods called Hep un kamui and says they are brothers.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6407-6479 confidence: high

The elder son makes a bow and blunt arrow for his younger brother, tells him to shoot it when yearning for him, departs, and is later described by the younger brother as having said he would go far away and never come back.

Before leaving, the elder brother gives the younger brother a bow and blunt arrow, with instructions for using it when he yearns for him.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5101-5160 confidence: medium

Raven's son is identified as a shaman and says he sees his sister in a bad state; Raven decides to visit her.

Raven's son is a shaman, sees his sister's bad state, recognizes her when their father cannot, refuses to beat her, and cuts the binding thread from her tongue.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 6139-6228 confidence: high

A good hunter kills ringed seals and large thong-seals; five violent brothers rob the people of food, and the hunter's two daughters pity their father.

Two daughters pity their hunter father, train until strong, and kill the violent brothers who robbed him and the people.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 6230-6314 confidence: high

Ma'ne and Mana'qton are introduced as brothers; Mana'qton is captured by Russians, put in a dark prison, fed and given drink, but denied undressing for bodily needs until he cannot move.

Both tale sections center on brother pairs: Ma'ne acts to free the captive Mana'qton, and Qolento' follows the road taken by his killed elder brother.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 6230-6314 confidence: high

Ma'ne and Mana'qton are introduced as brothers; Mana'qton is captured by Russians, put in a dark prison, fed and given drink, but denied undressing for bodily needs until he cannot move.

Ma'ne compels the Russian commander to discard weapons and order Mana'qton freed from prison.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 6230-6314 confidence: high

The second tale begins: a man at Kigi'ni has two sons; the Sun-Chief sends men to take one son into his employ, becomes displeased with him, and has his head cut off; after years pass, the elder son does not return.

After the elder son is beheaded by the Sun-Chief and does not return, the younger brother asks to take the same road and is sent along.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 6316-6405 confidence: high

Cinto'urgin and Anqa'lqan are poor brothers. While they are hunting, ten Ta'nnit warriors arrive, murder people near the lake, and begin killing their housemates; the brothers return and the warriors discuss how to kill or capture them.

The two named brothers return from hunting, confront a larger group of Ta'nnit warriors, and save or feed their housemates after the battle.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1973-1986 confidence: medium

Kilu' envies Yini'ana'wgut because of her husband; the young man is again described as very good; the cousin is married and Kilu' is not.

The passage presents Kilu' and Yini'ana'wgut as close female kin, with Kilu' envying Yini'ana'wgut because Yini'ana'wgut has the husband and is married instead of Kilu'.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia F. B. / W. B. / V. MARKOVA TALES. / W. B.; lines 5565-5657 confidence: high

In 'Sister and Brother Married,' a sister wants to marry her brother, makes a new tent cover and poles, digs an underground passage, pitches a new tent, and tells her brother a strange woman has come whom he should marry.

The sister wants to marry her brother, constructs an underground route to a new tent, presents herself as a strange woman, and urges him to marry her disguised identity.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia F. B. / W. B. / V. MARKOVA TALES. / W. B.; lines 5660-5763 confidence: high

The Snow-Bunting says the boy is "the child of a brother who married his own sister."

The Snow-Bunting tells the boy that he is the child of a brother who married his own sister, and the later axe spell acts on the same claim.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B.; lines 2656-2761 confidence: high

A wife craves pike; her husband catches one in the lake. She eats it, discovers iron teeth, becomes pregnant, and bears a girl who grows hourly and threatens to eat the family; the parents disbelieve and punish the boy.

The older brother is paired with a rapidly growing younger sister who threatens to eat him and the family, later pursuing him as prey.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B.; lines 2929-3012 confidence: medium

The second brother says he has become as bad as the feared brother; the youngest sees iron teeth. A brother-like being enters silently and fights the second brother, while the youngest flees.

The passage presents a brotherly pursuit in which the pursuer threatens to drink blood, eat meat, and gnaw bones; the second brother also shows iron teeth and says he has become like the feared figure.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B.; lines 2929-3012 confidence: high

The travelers arrive at a log cabin; dogs rush inside and fight an unseen presence. The second brother wants to stay, while the youngest warns that a monster and their brother may appear and punish them.

In both episodes a younger brother warns against danger from a monster or spirit, while the older or second brother dismisses the warning or persists in risky behavior.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 3718-3809 confidence: high

La'la's parents are old and his brother is young; La'la breaks a snowshoe, goes to the woods with his brother, and the brother climbs a high tree and sees Chukchee coming.

La'la works with his younger brother, who climbs a high tree and warns that the Chukchee are coming.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 3812-3892 confidence: high

La’la returns, finds the tent cover torn, sledges empty, father dead near the entrance with head broken, and mother gone; the younger brother says he saw these events from the tree.

La’la and his younger brother act together after the attack: the younger brother witnesses events and serves as the fox lure, while La’la recovers the weapons and shoots the attackers.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 3982-4066 confidence: high

The youngest brother climbs a birch tree, sees the Chukchee attack, first describes the event as ravens and crows, and finally says the father and brothers are killed, the herd driven off, and the mother made to drag tent poles.

La’la and his youngest brother act together: the younger brother scouts the attack, accompanies the pursuit, and assists La’la’s victory through the fox transformation.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 5233-5290 confidence: high

In the Yaghishna story, a young girl meets two boys who say they are her brothers; she sinks through the ground, and they later go down the road she descended and taunt her.

Two boys appear together and identify themselves as the girl’s brothers.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia III. KOLYMA TALES. / F. B. / W. B. / V. MARKOVA TALES.; lines 5408-5503 confidence: high

Two sisters meet Kosetoka; the first sister pretends to be dead, and Kosetoka inspects and smells her supposed wound before deciding not to eat her.

Two sisters meet Kosetoka; one escapes by feigning death and the other is threatened as meat before killing him.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1737-1822 confidence: high

The old couple pray again and receive a son, who grows quickly. They deny having other children, but after his blunt arrow enters Underskin's house through the chimney-hole, Underskin tells him Raven-Man carried off his sister; the boy goes home and says he will search for her.

After learning the truth from Underskin, the son declares that he will search for his sister and sets off on a long journey.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1824-1867 confidence: medium

The boy shoots an arrow through Underskin's chimney-hole; she reveals that Raven-Man carried off his sister and killed his brother, and the boy resolves to search for them.

After learning that Raven-Man carried off his sister and killed his brother, the young man leaves against his parents' wishes to look for them.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia / INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1; lines 296-383 confidence: medium

The tale “The Sly Young Man” begins with two brothers, one married and one unmarried, who live separately; the unmarried brother goes to visit the married one.

The next tale opens by stating that there are two brothers, one married and one unmarried, who live in different places.
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islamic

The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13786-13838 confidence: high

"the history of the two sons of Adam"; they offered offerings, and one was accepted while the other was not.

The two sons of Adam are brothers; one threatens and then kills the other.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13786-13838 confidence: high

“the two sons of Adam... offered their offering... accepted from one... not... the other”

Two brothers offer offerings; one is accepted and the other is not, leading to Cain’s threat.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13786-13838 confidence: high

“Cain said... I will certainly kill thee... I will not stretch forth my hand against thee”

Cain kills his brother Abel after the offering contrast and threat.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13840-13919 confidence: high

Notes identify Cain and Abel as Kbil and Hbil; each was born with a twin sister; Adam ordered cross-marriages by God’s direction; Cain refused; Adam ordered offerings to God; Cain offered poor corn and Abel a fat lamb.

The notes present Cain and Abel as brothers whose dispute over marriage and offerings leads to Cain’s killing of Abel.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13840-13919 confidence: high

Cain and Abel are named Kabil and Habil; each has a twin sister; Adam orders cross-marriage by God's direction; Cain refuses; Adam orders offerings to God; Cain offers poor corn and Abel a fat lamb.

The two brothers dispute over marriage, make rival offerings, and Cain kills Abel.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20113-20209 confidence: medium

The brothers say Joseph and his brother are dearer to their father than they are, though they are the greater number, and that their father judges wrongly.

The brothers resent that Joseph and his brother are dearer to Jacob and plan to remove Joseph.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20645-20715 confidence: medium

Joseph receives Benjamin as his guest and tells him that he is his brother and should not be afflicted by what the others have done.

Joseph receives Benjamin and tells him privately that he is his brother while the broader proceedings continue with the other brothers.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20645-20715 confidence: medium

Joseph receives Benjamin as guest and says that he is Benjamin's brother, telling him not to be afflicted by what the others committed.

Joseph receives Benjamin as his brother, tells him not to grieve, and the subsequent cup episode allows Joseph to keep Benjamin with him.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20718-20799 confidence: medium

Joseph asks what they did to Joseph and his brother; the brothers ask whether he is Joseph, and he replies that he is Joseph and that this is his brother, adding that God has been gracious to them.

Joseph prompts recognition, identifies himself and his brother, the brothers confess sin, and Joseph forgives them without reproach.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20801-20882 confidence: medium

Commentary says Benjamin's injury was separation from his brother and subjection; Joseph's brethren recognize him by features or marks, and Joseph excuses their conduct as ignorance and youth.

Benjamin is separated from his brother; Joseph later receives his parents and brethren, and the earlier discord is named as overcome by divine favor.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20801-20882 confidence: medium

A note says Benjamin’s injury was separation from his brother, followed by subjection to the brethren; it also mentions the father’s affliction at losing Benjamin and Joseph.

Benjamin is described as separated from his brother; Joseph speaks of discord between himself and his brethren, and the family later appears together before him.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24306-24395 confidence: medium

Moses asks God to enlarge his breast, ease the command, loosen his tongue, and appoint Aaron his brother as counselor and colleague so they may praise and remember God.

Moses asks for Aaron his brother as counselor and colleague to strengthen him in the commanded business.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24397-24462 confidence: medium

God says Moses is chosen for Godself and commands him to go with his brother and God's signs to Pharaoh, remembering God and speaking mildly to Pharaoh.

God commands Moses to go with his brother, and the two present themselves to Pharaoh as messengers of his Lord.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 confidence: medium

Moses is remembered as upright, apostle, and prophet; God calls him from the right side of Mount Sinai, brings him near for private discourse, and gives him Aaron as a prophet and assistant.

Aaron, Moses's brother, is given through mercy as a prophet and assistant.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28211-28268 confidence: medium

Moses says Aaron is more eloquent and asks that he be sent as an assistant to gain him credit.

Moses asks that his brother Aaron accompany him as an eloquent assistant, and God promises to strengthen Moses by Aaron.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28211-28268 confidence: medium

Moses fears death because he has slain one of them, asks for Aaron as assistant, and God promises power to both brothers.

Moses asks that his brother Aaron accompany him as a more eloquent assistant, and God promises to strengthen Moses' arm by Aaron.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26901-26959 confidence: medium

Moses is given the book of the law, Aaron his brother is appointed counsellor, and they are sent to sign-deniers who are destroyed.

Moses receives the law and Aaron his brother is appointed as his counsellor.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: high

"Cain and Abel, their sacrifices... Cain kills his brother... instructed by a raven to bury him"

Cain and Abel are linked with sacrifices, after which Cain kills his brother.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13289-13435 confidence: medium

Joseph’s brothers say Joseph and his brother are favored, propose killing or expelling Joseph, and one advises casting him into the bottom of the well; they ask their father to send him with them, while the father fears a wolf may devour him.

The brothers say Joseph and his brother are preferred by their father and plot against Joseph.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 confidence: high

Moses fears being killed for having slain one of Pharaoh's people and asks that his clearer-spoken brother Aaron be sent as help; God says his arm will be strengthened with his brother and both will be given power.

Moses asks for his brother Aaron as a clearer-spoken helper, and both are promised strength and power.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 confidence: high

Moses fears being slain because he has slain one of Pharaoh's people, asks that Aaron be sent as clearer-spoken help, and God promises to strengthen both brothers and grant them power and victory.

Moses asks for his brother Aaron, clearer in speech, to be sent with him as help, and God promises to strengthen Moses' arm with his brother.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25973-26089 confidence: high

The sons of Adam each offer an offering; one is accepted and the other is not; the rejected one threatens to slay the other, who says God accepts only from those who fear Him.

The sons of Adam each offer an offering; one is accepted and one is rejected; the rejected-offering brother threatens and kills the other.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5790-5982 confidence: medium

Moses is told to go to Pharaoh; he asks God to enlarge his breast, ease his work, loosen his tongue, and give Aaron his brother as counsellor and colleague.

Moses asks for Aaron his brother to be his counsellor and colleague, and both are later commanded to go to Pharaoh.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5790-5982 confidence: medium

Moses asks the Lord to enlarge his breast, ease his work, loosen his tongue, and appoint Aaron his brother as counsellor and colleague, so they may praise and remember God.

Moses asks that Aaron his brother be made counsellor and colleague in his work, and both are sent to Pharaoh.
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greek roman

Myths and Legends of Ancient Greece and Rome ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS. / BRAURONIAN ARTEMIS. / SELENE-ARTEMIS.; lines 3073-3081 confidence: medium

Artemis has previously been viewed in terrestrial phases, but later came to be identified with Selene, the moon-goddess.

The passage names Apollo as Artemis's brother and compares Apollo's assimilation of Helios's solar attributes with Artemis's identification with Selene, the moon-goddess.
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Myths and Legends of Ancient Greece and Rome ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS. / BRAURONIAN ARTEMIS.; lines 2976-3057 confidence: high

Iphigenia, knowing the captives are Greeks but not yet recognizing them, asks one to carry a letter to her family; the friends dispute which should accept life and freedom, and Pylades agrees.

Iphigenia's letter is found to be addressed to Orestes, leading brother and sister to recognize each other and escape.
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Myths and Legends of Ancient Greece and Rome ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS. / BRAURONIAN ARTEMIS.; lines 2976-3057 confidence: high

Pylades sees that the letter is addressed to Orestes; Iphigenia and Orestes recognize each other, and she escapes with Orestes and Pylades from Taurica.

Iphigenia and Orestes recognize each other as brother and sister after the letter is found to be addressed to Orestes.
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Myths and Legends of Ancient Greece and Rome BELLEROPHON. / THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES.; lines 8825-8917 confidence: high

After Oedipus abdicates, Eteocles and Polynices take the crown; Eteocles then seizes sole power and expels Polynices.

The sons of Oedipus jointly take the crown, after which Eteocles seizes sole rule and expels Polynices.
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Myths and Legends of Ancient Greece and Rome BELLEROPHON. / THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES.; lines 8919-8977 confidence: high

Eteocles proposes that the campaign be decided by single combat with Polynices; both brothers are fatally wounded and die on the field.

Eteocles and Polynices, identified as brothers, agree to single combat to decide the campaign and both die from their wounds.
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Myths and Legends of Ancient Greece and Rome BELLEROPHON. / THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES.; lines 8919-8977 confidence: high

Eteocles sends a herald proposing single combat with Polynices; the duel occurs outside the city walls, and both brothers die on the battlefield.

Eteocles and Polynices, identified as brothers, fight in single combat and both die.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 confidence: high

Athamas, king of Boeotia, married Nephele; their children were Helle and Phryxus. He later married Ino, who hated the stepchildren and planned their destruction.

Helle and Phryxus are endangered by their stepmother and are carried away on a winged golden ram supplied through Nephele.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 confidence: high

Medea, with Jason's consent, sends Absyrtus a message claiming she was taken unwillingly and offering to help him recover the Fleece if he meets her at night in Artemis' temple.

Medea lures her brother Absyrtus through a false promise, and Jason kills him while Medea keeps him in conversation.
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Myths and Legends of Ancient Greece and Rome DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3209-3294 confidence: high

Poseidon is introduced as son of Kronos and Rhea, brother of Zeus, god of the sea, especially the Mediterranean, and variable in disposition like the sea.

Poseidon is explicitly identified as brother of Zeus, and the later passage discusses his deference and aid to Zeus.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 confidence: medium

Aphrodite asks Themis why Eros does not grow; Themis advises a companion; Aphrodite gives him Anteros, and Eros grows when with him but shrinks when separated.

Eros begins to grow only while accompanied by his younger brother Anteros, identified as requited love.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 confidence: medium

Aphrodite asks Themis why Eros does not grow; Themis advises a companion, Anteros is given as playfellow, and Eros grows only while with him.

Eros grows only while together with his younger brother Anteros, identified as requited love.
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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 HECATE. / SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS.; lines 2782-2879 confidence: high

Arcadian Artemis is identified as daughter of Zeus and Leto and twin-sister of Apollo.

Artemis is identified as the twin-sister of Apollo and as his feminine counterpart.
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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 PHOEBUS-APOLLO. / ROMAN APOLLO. / HECATE. / SELENE (LUNA).; lines 2762-2780 confidence: high

Selene, sister of Helios, represents the moon just as Helios personifies the sun; she drives her chariot across the sky while he rests after the day.

The passage presents Helios and Selene as brother and sister who personify the sun and moon, with contrasting day and night activity.
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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 THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS. / THE GORGONS. / GRAEAE.; lines 4663-4680 confidence: medium

The Graeae are three named sisters, Pephredo, Enyo, and Dino, and act as servants to their sisters the Gorgons.

The Graeae are a group of sisters, three in number, who share one eye, one tooth, and one gray wig.
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Myths and Legends of Ancient Greece and Rome THETIS. / LEUCOTHEA. / THE SIRENS. / ARES (MARS).; lines 3568-3630 confidence: medium

Athene appears in opposition to Ares, assists Diomedes at Troy, and enables him to wound Ares, who exits roaring.

Athene, described as Ares' sister, repeatedly appears in opposition to him and helps Diomedes defeat his designs.
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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 THETIS. / LEUCOTHEA. / THE SIRENS. / ARES (MARS).; lines 3568-3630 confidence: high

Athene opposes Ares, assists Diomedes at Troy, and Diomedes wounds Ares, who exits the field roaring.

Athene is Ares’ sister and opposes him, while Eris is his twin-sister and companion.
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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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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: high

Apollo’s fierce rays can spread disease and sudden death; he and Artemis share the death function; in the Iliad he sends pestilence into the Greek camp with death-bringing arrows.

Apollo and his twin sister Artemis share the role of bringing death, with gendered targets named in the passage.
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melanesian

The History of Melanesian Society, Volume 1 C 0 / S O- / CHAPTER XIII / TONGA, SAMOA AND NIUE; lines 18824-18946 confidence: medium

Samoan terms include tama for child or grandchild, afafine for daughter, uso for same-sex siblings in a wide sense, tuangane for a woman's brother, and tuafafine for a man's sister.

Both the Samoan and Niue material distinguish same-sex sibling terms from terms for a woman's brother and a man's sister; the Samoan passage also connects the preservation of brother-sister terminology with marriage regulation.
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The History of Melanesian Society, Volume 1 CHAPTER XI / O 2; / J O / S II -; lines 14369-14460 confidence: high

Fiji is noted for two special functions of relatives: the sister's son's relation to his uncle in the vasu institution and brother-sister avoidance; the author lacked enough examples for firm conclusions but thought both were less developed inland.

The passage describes avoidance between brother and sister, including the brother's refusal to utter the sister's name, prohibitions on speaking, playing, eating, or wearing the same loin-cloth, indirect communication, plural reference to the sister, and severe sanctions.
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The History of Melanesian Society, Volume 1 CHAPTER VIII / THE NEW HEBRIDES / I 1 1 ' 1 / I I I ' 1; lines 10500-10604 confidence: medium

Lepers' Island, native name Oba or Omba, is described as the only known part of southern Melanesia with definite brother-sister avoidance; information came from John Pantutun.

Brother and sister avoid one another after the girl's tattooing around puberty, and the girl moves to her mother's brother's house if she has a brother.
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The History of Melanesian Society, Volume 1 CHAPTER XIII / TONGA, SAMOA AND NIUE / CHAPTER XIV / THE HAWAIAN ISLANDS; lines 19232-19313 confidence: medium

The highest marriage grade is described as a union between full brother and sister of the highest rank; its offspring were niau-pio or branch of the pio, and such chiefs required prostration and observed a clothing restriction.

The highest chiefly marriage grade is a brother-sister union of the highest rank; its offspring are niau-pio and linked to sacred status and public prostration.
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The History of Melanesian Society, Volume 1 CHAPTER XIII / TONGA, SAMOA AND NIUE / CHAPTER XIV / THE HAWAIAN ISLANDS; lines 19315-19404 confidence: medium

Highest-grade marriage involved a large gathering and union in a bark-cloth tent; high-grade chiefly marriages involved the closest blood kinship, with brother-sister marriage described as most desirable and father-daughter marriage said might occur.

The passage says that, among high-grade chiefly marriages, own brother and sister marriage was the most desirable union.
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The History of Melanesian Society, Volume 1 INTRODUCTION / R. M. S, I / CHAPTER II / BANKS ISLANDS; lines 1851-1954 confidence: medium

Brother-sister avoidance found elsewhere in Melanesia is said not to be present in the Banks Islands, but brother and sister do not poroporo or chaff one another; the author compares this to stronger restrictions near the Banks, including Lepers' Island.

Brother and sister do not chaff one another, and the author suggests this may be a survival of greater restrictions on brother-sister intercourse found nearby.
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 16774-16872 confidence: high

"The two atua (the stones) also gave birth to a boy and a girl who married and so the people of Tikopia began."

The two stone atua give birth to a boy and a girl who marry, and from them the people of Tikopia begin.
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The History of Melanesian Society, Volume 1 The History of Melanesian Society, Volume 1 / CHAPTER I / INTRODUCTION / R. M. S, I; lines 472-560 confidence: medium

Age-based distinctions can be used between sisters and among classificatory brothers; elder/younger status may follow ancestral seniority, so a grandson of an elder brother may be addressed as elder despite being younger.

The passage repeatedly describes siblings or classificatory siblings as ordered by elder/younger distinction, sometimes by descent from elder or younger ancestors rather than actual age.
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The History of Melanesian Society, Volume 2 CHAPTER XXI / COMMUNISM / CHAPTER XXII / FUNCTIONS OF RELATIVES; lines 7254-7344 confidence: high

Only three places in the survey are said to have definite brother-sister avoidance: Lepers’ Island or Omba, Guadalcanar, and Fiji; Banks Islands poroporo limitations are mentioned as possible survivals.

The central pattern is a custom of avoidance between brother and sister, described across named island communities.
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The History of Melanesian Society, Volume 2 CHAPTER XXI / COMMUNISM / CHAPTER XXII / FUNCTIONS OF RELATIVES; lines 7347-7448 confidence: medium

The author argues that Melanesian examples of brother-sister avoidance do not support Morgan’s primitive promiscuity hypothesis, but are relatively late developments responding to a relaxation of normal morality.

The passage treats brother-sister avoidance as a custom connected with possible sexual relations and as a social means of limiting prohibited or formerly habitual practices.
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The History of Melanesian Society, Volume 2 CHAPTER XXI / COMMUNISM / CHAPTER XXII / FUNCTIONS OF RELATIVES; lines 7347-7448 confidence: medium

Under “Brothers,” the passage reports a Lepers’ Island practice: a man laughing with a crowd ceases to laugh when his brother arrives. The author says this seems to indicate respect approaching avoidance toward a sister, but notes the report was indirect and incomplete.

The Lepers’ Island custom requires a man to stop laughing in the presence of his brother, and the author relates it to respect, restraint, and possible former shared marital rights.
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The History of Melanesian Society, Volume 2 CHAPTER XXII / FUNCTIONS OF RELATIVES / CHAPTER XXIII / THE LINGUISTIC COMPARISON; lines 8350-8436 confidence: medium

“the terms used between those of the same sex show a close resemblance throughout Oceania,” while terms between different sexes are “much more diverse.”

The passage repeatedly compares terminology for elder and younger siblings and for brother-sister relationships, emphasizing a contrast between uniformity in same-sex sibling terms and diversity in different-sex sibling terms.
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The History of Melanesian Society, Volume 2 CHAPTER XXVIII / MIGRATIONS / CHAPTER XXIX / IMMIGRANT INFLUENCE ON SOCIAL ORGANISATION; lines 15347-15439 confidence: medium

The passage distinguishes chieftainship succession from occupational succession, notes patrilineal evidence for occupations and female-line evidence for chieftainship, and discusses women chiefs, royal blood, and brother-sister marriage as royal-rank developments.

The passage explicitly links brother-sister marriage with special, perhaps late, ideas connected with royal rank.
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The Melanesians of British New Guinea FIG. PAGE / ERRATA / CHAPTER I / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 3148-3409 confidence: high

Chalmers reports a Motu-told story: Kirimaikulu and Kirimaikape came from the earth with a female dog; children were born; the first son and daughter married and had fourteen children, whose dispersal produced Koiari, Koitapu, and Elema descendants.

The first son and first daughter grow up, marry, and have fourteen children.
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The Melanesians of British New Guinea SOUND / CHAPTER XVII / GEOGRAPHICAL AND SOCIAL RELATIONS. / HISTORY AND MIGRATIONS OF THE RORO-SPEAKING TRIBES.; lines 11767-11894 confidence: medium

Paitana villages are listed; Paitana houses are built on piles; Mou has seven itsubu; Mare Kupunu and Ure Kupunu derive from two brothers of Aitsi Kupunu and are often called by that common name.

Two clans, Mare Kupunu and Ure Kupunu, are derived from two brothers of Aitsi Kupunu.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER I. / INTRODUCTORY. / MOTA. / CHAPTER II.; lines 1593-1692 confidence: high

The transformed woman had two daughters who fell out; one waivung sprang from one daughter and the other waivung from the second.

The transformed woman's two daughters quarrel, and from one comes one waivung while from the other comes the second.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER II. / O H M / CHAPTER III. / SOCIAL REGULATIONS. CHIEFS.; lines 2720-2825 confidence: medium

A bunch of areca-nuts used by Pauulo Paina with betel leaves is left behind and feared as a means for enemies to work his death by charms; the two Ute agree one must retrieve it, and the younger accepts the danger.

The two Ute decide one must retrieve the nuts to save the elder brother, and the younger accepts the risk because he is the younger.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 15738-15818 confidence: high

The Vanua Lava story of Molgon and Molwoe begins: the parents tell elder Molgon to care for the younger brother, then die; the brothers paddle a canoe upstream and encounter floating fruits in increasing quantities, which they divide and eat.

Molgon is identified as the elder brother and is instructed by the parents to look after and feed the younger brother.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 15820-15902 confidence: high

The first-born tells the younger to sit while he gathers fruit; Roprialal comes from her house, calls him, and the two cook and eat food in an oven.

The passage centers on two brothers, with the elder leaving the younger while he eats elsewhere; the younger later reproaches him for failing to care for him as their father instructed.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16680-16784 confidence: high

Taso is described as a man-eater who finds Qatu's pregnant sister in a garden thicket, kills her with a club, does not eat her because she is near childbirth, and leaves her unburied to rot.

The two infants remain alive after their mother is killed and left to rot, then become free and survive outside the household.
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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 MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15445-15575 confidence: medium

The children visit the pool; one shoots a fish and knocks down a stone so the water runs out. Tagaro and the old woman cannot stop it; the boys cut a passage for the sea, and the old woman is thought to become stone.

Tagaro's two children act together after the stone is displaced, each cutting one side of the passage that the sea follows.
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zuni

Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10625-10741 confidence: high

“Áhaiyúta, who is called the elder brother, and Mátsailéma, who is called the younger, were living on the top of Twin Mountain with their old grandmother.”

The passage repeatedly frames Áhaiyúta and Mátsailéma as elder and younger brothers who prepare, travel, and respond to danger together.
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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 10957-11063 confidence: high

After the prank, the grandmother is gone; Áhaiyúta and Mátsailéma are identified as morning and evening bright stars before and behind the Sun-father, and their spirits guide games and guard Zuñi warriors from sacred places.

The two brothers act together and are later identified as morning and evening bright stars whose spirits guide games and guard warriors.
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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 11161-11267 confidence: high

Little Áhaiyúta and Mátsailéma, War-gods of peace times, dwell with their old grandmother at the Face Mountain shrine; while hunting rabbits and prairie-dogs they come into the Cañon of the Pines near Mítsina’s house.

The two brother War-gods act together as a pair, gamble with Mítsina, and are defeated and endangered together.
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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 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 9187-9296 confidence: high

Áhaiyúta, his younger brother, and their grandmother watch from their house; the young Long-leg arrives exhausted, cries a phrase glossed as “Murder! Murder!”, and says the people of Háwikuh attacked the flock.

Áhaiyúta and his younger brother respond together to the report, say they must win back their loss, and seek material for arrow-sticks or war-related preparation.
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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 9298-9424 confidence: high

The two boys lie under one robe, giggle, kick, quarrel over who can turn over faster, are quieted by the grandmother with her pudding-stick, then keep fooling before finally falling asleep.

The passage centers on two brothers/grandchildren who sleep, quarrel, depart, disobey, and approach the Rainbow-worm together.
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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 9541-9662 confidence: high

The boys plan to start for Háwikuh-town before light; Etawa tells Mátsailéma to carry him if the people are too numerous, and Amiwili says to run past his house so he can take care of the rest.

The two boys act together in preparing weapons, planning to go to Háwikuh-town, and receiving medicine for use there; Áhaiyúta explicitly addresses the other as younger brother.
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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 9664-9783 confidence: high

At daybreak the boys take weapons, arrows, and a water-shield, then depart quietly.

The passage centers on two brothers/boys who depart armed, act together in attack and retreat, and refer to each other as brothers.
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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: medium

Title: the revenge of the Two Brothers on the Háwikuhkwe, or the Two Little Ones and their turkeys.

A title refers to the revenge of the Two Brothers.
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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 12292-12402 confidence: high

The two warriors climb Thunder Mountain, where Áhaiyúta and his brother Mátsailéma, the Gods of War, and their grandmother live at the summit.

Áhaiyúta and Mátsailéma are described as brothers, Gods of War, and the Twain.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12638-12749 confidence: medium

The 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 elder and younger brothers are paired as right-handed and left-handed archers who act together.
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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 13201-13327 confidence: high

The elder brother sees the lost eye and reproaches the younger; the group travels on, and the younger brother insists on camping at the Waters of the Elks.

The elder brother repeatedly urges caution, while the younger brother insists on camping and later violates the prohibition by shooting an antelope.
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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 11522-11650 confidence: high

Áhaiyúta and Mátsailéma are introduced as the Twain Little-ones, seekers of contention; the note identifies the two as chief gods under the Sun.

The two named brothers, described in the note as chief gods under the Sun, hear distress from the Underworld and descend through the pool to investigate.
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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 4601-4716 confidence: medium

After repeated requests, the parents yield but insist that the boy’s younger sister Waíasialuhtitsa go with him to keep house and remind him; the siblings choose lofty rooms in a high house in the upper pueblo.

The hunter’s younger sister is sent with him to manage the house and remind him of his forgetfulness, and the siblings live together in a high house.
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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 5269-5378 confidence: high

The younger brother says: “let us go to the Land of Everlasting Summer and steal from the gods in council their thunder and lightning.”

The younger and elder brothers act together as War-gods, leave home, and seek objects guarded by the Rain-gods.
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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 5380-5481 confidence: high

The younger brother takes up lightning, the elder brother carries the thunder-stone, and they reach their grandmother’s home on Thunder Mountain while concealing the objects and bringing prairie-dogs as deception.

The figures are described as younger and elder brothers who jointly carry, conceal, and use the storm implements.
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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 3522-3669 confidence: high

The matter becomes widely discussed; two small gods on top of Thunder Mountain, living with their grandmother where the sacrificial altar now stands, decide that something is wrong and that they will court the maiden.

Two small gods, explicitly brothers and able to take any form, decide to court the maiden after recognizing that something is wrong and while looking out for the surrounding villages.
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Zuni Folk Tales THE YOUTH AND HIS EAGLE 34 / A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION; lines 290-378 confidence: medium

An Iroquois ancient or god plans streams by orenda; a wicked brother interferes and makes them run differently, showing that orenda may thwart orenda.

An Iroquois ancient or god plans the streams, but a wicked brother interferes and changes the arrangement; the passage concludes that orenda may thwart orenda.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 12741-12870 confidence: high

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 ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 12872-13010 confidence: high

Hanhai rides to the boundary, finds Alamaldjin's body in the shed, wraps it in two silk cloths, buries it at the foot of Red Mountain, returns home, and reads his book about guarding against death and bringing the dead back to life.

Hanhai learns how to bring the dead back to life, travels to obtain the Water of Life and cuckoo, and recovers Alamaldjin's body.
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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 13012-13154 confidence: high

Hanhai takes the shoulder-blade, forgives the fox, returns to the cuckoo guarding her brother, replaces the bone, and pours Water of Life on his body, which quickly regains its form.

Hanhai restores Alamaldjin, avenges his second death by killing the Mangathai woman, buries him, and undertakes the westward search for the only person able to raise him again.
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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 13600-13737 confidence: high

Hanhai goes to her brother’s grave at Red Mountain, takes home the remaining skeleton, places the bones on the yurta floor near the door, turns into a fly, and waits.

Hanhai retrieves her brother’s remains, arranges the encounter leading to his revival, later addresses him as brother, and recounts her sufferings on his behalf.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 10106-10235 confidence: high

Hunkuvai's widow learns by magic what has happened, decides to save her two sons, carries one under each armpit toward Shaman mountain, and finds two immense pine trees where she makes pits for the boys.

Huragin and Isbegin are repeatedly treated as a paired set of brothers who are hidden, captured, rescued, grow strong, hunt, herd, and perform feats together.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 10237-10365 confidence: high

The brothers sit on a mountain-top and magically learn that the people and cattle are Todai Bain Khan's; Todai has been conquered after three years of war with Yellow Dog.

The passage consistently presents Huragin and Isbegin as two brothers who jointly plan, fight, rescue, return, and heal.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 9951-10104 confidence: medium

Hunkuvai had left his uncle Hara Zaton to manage in his place; while Hunkuvai returns, Shik Shuri gives birth to twins, and the uncle hopes to possess everything himself.

Shik Shuri gives birth to twin sons, Huragin and Isbegin, while Hunkuvai is returning; their birth becomes part of Hara Zaton's attempt to manipulate Hunkuvai.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII; lines 246-274 confidence: high

The later Chapter XII titles include Yerente Khan and his son Sokto, Alamaldjin and his twin sister, and the twin boys Altin Shagoy and Mungun Shagoy.

Chapter XII lists 'Alamaldjin and his twin sister' and 'The Twin Boys, Altin Shagoy and Mungun Shagoy.'
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN; lines 10418-10549 confidence: high

The passage names the brothers Albat Mergin Hubun and Varhan Tulai Hubun, notes their elder/younger relation, and names Albat's wife Deri Sisin.

The tale begins with two brothers, then shows Varhan, the younger, outperforming the elder in stone-lifting and archery contests.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN; lines 10826-10875 confidence: high

The two brothers take weapons, go to their father's boundary, hold twelve tapers while imploring the Burkans for horses, then set twenty tapers on the ground and continue praying.

Two brothers take weapons, leave on foot from their father's land, and begin a journey together.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7663-7700 confidence: medium

The Iron Hero tells Gesir that he is his elder brother and that he is ready to help, but is old enough to look for a bride; Gesir says he may go find her.

The Iron Hero identifies Gesir as his elder brother, says he is ready to help him, and then seeks permission to look for a bride.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11847-11991 confidence: high

At the feast, Sokto cries and says that he and his sister were two, and that he left his sister in a shelter without knowing whether she lives.

Sokto reveals that he left his sister in a shelter, and a search party finds Agiii alive and brings her home.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11993-12135 confidence: high

Aglii asks Sokto for a sign of whether he is dead or alive; Sokto names a golden-trunked aspen with silver leaves and birds whose condition will show his state, and places an arrow by her bed that will stay red and beautiful if he is well and fade if he dies.

Sokto gives Aglii signs that show whether he is alive or dead, and Aglii gives Sokto a ring that reflects her life, health, or unwilling marriage.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8717-8847 confidence: high

The boy builds a yurt, lies down to sleep for seven months, is awakened by his mother in the fourth month, and learns that a newborn sister was stolen through the smoke hole.

The boy learns that his newborn sister has been stolen and then seeks a wise horse and arms before setting out to find her.
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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 8850-8978 confidence: medium

Altun turns into an old withered man and claims to be a herdsman; one of the Mangathai's wives recognizes him as her brother and warns him that the Mangathai is a great wizard.

A wife of the Mangathai recognizes Altun as her brother, and Altun says he will fight the Mangathai and free her.
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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

The merchant does not kill the boy, takes him home as his own son, and the boy says he cries for his brother; the merchant's wife suggests consulting seven Lamas.

The rescued younger brother cries for his brother, searches for him, turns into a squirrel, and meets the elder, who does not recognize him.
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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 9271-9414 confidence: high

The elder boy describes a shared birth-mark under the left shoulder; when the mark is found, the two brothers embrace.

The two brothers are identified through the same birth-mark under the left shoulder and embrace after the mark is found.
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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 13740-13870 confidence: high

Hodoy loves his one sister greatly and builds a splendid yurta for her.

Hodoy's love for his sister and her request for Yellow Dog's liver lead him to depart on a perilous journey.
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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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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 8213-8345 confidence: high

The two fighters rush together, wrestle for two days, and each pulls out one of the other's ribs.

The two combatants wrestle violently until the Burkans send a written message saying they are brothers, after which they reconcile.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 8213-8345 confidence: medium

The thousand Heavenly Burkans assemble, identify the fighters as brothers made by them, send a written message, and the brothers restore each other's ribs.

The Heavenly Burkans say they made both fighters and send a message identifying them as brothers.
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tongan

Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1526-1633 confidence: high

Latutama climbs to Tuitatui’s platform while her attendant remains below; “Tuitatui and his sister had sexual intercourse.”

The passage identifies Tuitatui and Latutama as siblings and says they had sexual intercourse on the platform.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1635-1715 confidence: medium

Kauulufonuafekai's vessel sails away, but his brother Lotauai is left behind at Futuna, captured, and kept alive.

Kauulufonuafekai returns to Futuna because of love for his detained brother; Lotauai says his being alive means Futuna will not be exterminated.
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Tongan Myths and Tales FASIAPULE34 / TUITATUI, HIS SISTER, AND HIS SONS38 / THE ORIGIN OF THE NAME TUITATUI 39 / TUITATUI AND THE MAIDEN40; lines 2433-2596 confidence: medium

Uanga and his younger brothers make the Haamonga and Langileka; Uanga removes his sister Fatafehi with her silent consent, and Mua is later peopled by her brother.

Uanga removes his sister Fatafehi with her silent consent, and Mua is later peopled by her brother.
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Tongan Myths and Tales HINA AND HER BROTHER122 / HINA AND SINILAU123 / SINILAU AT THE ISLE OF SWEET BLOSSOMS124 / SINILAU AND THE ALBINOS125; lines 10568-10641 confidence: high

Matangi and Malu are introduced as a married couple; Malu bears female twins, two albinos with cannibal appetites.

The passage centers early conflict on female twin albinos who are sisters and who eat a later-born sibling.
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Tongan Myths and Tales HINA AND HER HUSBAND120 / HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123; lines 10314-10406 confidence: medium

Sinilau of Samoa hears of Hina's beauty, launches his double sailing canoe, and sails to Tonga with his brother, arriving at night.

Sinilau travels with his brother and instructs him to wait outside, with a time marker indicating whether Sinilau is dead.
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Tongan Myths and Tales HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123 / SINILAU AT THE ISLE OF SWEET BLOSSOMS124; lines 10485-10566 confidence: high

The two children play sika with cane spears; when their spears fly into the sea, they swim after them until their own land sinks below the horizon and another land appears.

The two sons travel together, face being cut up and eaten, but knives cannot cut them, after which they reveal their parentage.
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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 STORIES OF HINA AND SINILAU / HINA AND HER HUSBAND120 / HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122; lines 10193-10279 confidence: high

A couple have a daughter named Hina and later a son named Tulifaukiave; after the parents die, the two children grow up.

Hina and Tulifaukiave are siblings; after his death Hina restores him and the two flee together through a difficult route.
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Tongan Myths and Tales STORIES OF HINA AND SINILAU / HINA AND HER HUSBAND120 / HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122; lines 10281-10312 confidence: high

The king told Tulifaukiave that his daughter had chosen him and that marriage should occur; Tulifaukiave asked to fetch his sister Hina from the beach because their parents were dead.

Hina and Tulifaukiave are identified as sister and brother with dead parents, and both become spouses within the king's family.
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Tongan Myths and Tales THE FIRST TUI TONGA25 / THE TENTH TUI TONGA, MOMO, AND THE CHIEF LOAU32 / THE ELEVENTH TUI TONGA, TUITATUI, AND HIS HALF BROTHER, / FASIAPULE34; lines 2255-2353 confidence: high

After the Tui Tonga dies, Tuitatui becomes king without knowing of his brother; during a Haangongo presentation of goods, Fasiapule enters with a basket containing charcoal, mamae, toto, and banana pith with fiber.

Fasiapule uses joined pith, fruit, and charcoal to identify himself as Tuitatui's brother, and a servant confirms the kinship.
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Tongan Myths and Tales THE ORIGIN OF KAO ISLAND 73 / THE ORIGIN OF LOTUMA ISLAND75 / THE ORIGIN OF FEATURES OF TONGATABU EAGOON / KOE FUA : KOE LAVE MHI METFVAE; lines 4729-5057 confidence: high

Ila and Hava are two sisters and wives of Naaanamoana; fishing near land had been forbidden, but after the prohibition was lifted they prepared torches and went fishing separately.

Ila and Hava are sisters and co-wives; Ila becomes jealous and releases fish from the hidden source after seeing Hava's favored catch.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5481-5573 confidence: high

A huge female lizard living nearby swallows the discarded coconut husk and later gives birth to human-appearing twins named Maafu Toka and Maafu Lele.

A female lizard swallows Maafu's discarded coconut husk and gives birth to twin boys who appear human.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5576-5671 confidence: high

The lizard gives birth to two boys, the elder named Maafu Toka and the younger Maafu Lele; they live on the weather shore, grow up mischievous, and are beautiful children.

The two boys are described as elder and younger brothers, act together in seeking their father, and are later treated together as troublesome youths.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5673-5764 confidence: high

By continually sucking the coconut husk, the lizard becomes pregnant and gives birth to two boys: Maafu Lele, who can run at birth, and Maafu Toka, who lies still; the children are beautiful but naughty and wicked.

The two boys are born from the ulie; the elder can run at birth and is named Maafu Lele, while the second lies still and is named Maafu Toka.
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Tongan Myths and Tales THE TENTH TUI TONGA, MOMO, AND THE CHIEF LOAU32 / THE ELEVENTH TUI TONGA, TUITATUI, AND HIS HALF BROTHER, / FASIAPULE34 / TUITATUI, HIS SISTER, AND HIS SONS38; lines 2375-2418 confidence: high

Tuitatui is introduced as Tui Tonga; Latutama is his sister and female Tui Tonga; Tuitatui has a lofted house at Heketa, the earlier Tui Tonga residence.

The central episode involves Tuitatui, a Tui Tonga, and his sister Latutama, also described as female Tui Tonga; he lures her into the loft and seizes her.
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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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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS; lines 67-318 confidence: low

Entries include tales about the Tui Tonga, the first Tui Tonga, named numbered Tui Tonga rulers, Tuitatui and his kin, the turtle Sangone, and tales about the Tui Kanokupolu.

The contents include Tuitatui and his half brother, Tuitatui with his sister and sons, and Hina with her brother.
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Tongan Myths and Tales TUI TOFUA59 / TUI TOFUA AND VEHIVEHI62 / WHY MOUNGAONE PEOPLE NEED NOT FEAR SHARKS64 / THE ORIGIN OF THE FISH GOD SEKETOA65; lines 4329-4369 confidence: medium

A younger son of Puakatefisi, born of Falefehi, had two sons, Moimoi and Seketoa; Moimoi was elder and superior in rank, and both brothers lived under Maatu’s rule.

Moimoi, the elder and higher-ranked brother, becomes jealous of Seketoa and attempts to murder him with a club.
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Tongan Myths and Tales TUITATUI, LEKAPAI AND SANGONE43 / THE THIRTEENTH TUI TONGA, THE DUMMY OF TOU WOOD 44 / THE TWENTIETH TUI TONGA, TATAFUEIKIMEIMUA / NGANATATAFU BRINGS THE BONITO TO HAANO 45; lines 2907-3065 confidence: medium

A Tui Tonga has two sons: Tatafumeimua, the elder and later twentieth Tui Tonga, and Nganatatafu, the younger; one lives at Mua and the other at Haano.

The elder brother travels to win Hina, but the younger brother is summoned by her and takes possession of her while the elder sleeps, leaving the elder without the woman he sought.
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Tongan Myths and Tales WHY MOUNGAONE PEOPLE NEED NOT FEAR SHARKS64 / THE ORIGIN OF THE FISH GOD SEKETOA65 / HOW THE AVA FISH WAS BROUGHT TO NOMUKA 66 / HOW THE AVA FISH WAS BROUGHT TO NOMUKA67; lines 4388-4536 confidence: high

In the Tanoa Island variant, Nifi and Nafa are first inhabitants of Nomuka with children Nomu and Iki; the brother and sister name Nomukeiki for themselves, live there, and have ava fish in the lake of Nomuka.

In the Tanoa Island variant, brother and sister Nomu and Iki name Nomukeiki for themselves and are associated with ava fish in the lake.
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inca

First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXIII. / OF THE FOWLS AND PIGEONS. / VOL. II. / NINTH BOOK OP THE ROYAL; lines 21527-21572 confidence: medium

Ataliuallpa is described as a bastard who used guile and cunning to capture and kill his elder legitimate brother Huascar Ynca and usurp the kingdom.

The passage presents an illegitimate younger brother capturing and killing his elder legitimate brother and taking the kingdom.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXXV. / COMMENTARIES OF THE YNCAS. / VOL. II. / NINTH BOOK OF THE ROYAL; lines 22971-23024 confidence: medium

The historical note summarizes the war: Huascar sends forces, Quito commanders advance, Quizquiz defeats Huascar, Huascar is captured, the Yncas surrender from Cuzco, and Quizquiz massacres Huascar's family before him.

The historical note identifies the war between Huascar and Atahuallpa, refers to them as two brothers, and describes Huascar's defeat and capture.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XXXII. / NINTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 22658-22695 confidence: medium

Huascar Ynca is satisfied, rejoices in his brother’s possession, confirms the grant, and says Atahuallpa should come to Cuzco to do him faithful and loyal homage.

The passage centers on two brothers, Huascar and Atahuallpa, whose formal exchange conceals treasonous designs by one against the other’s life and empire.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / NINTH BOOK OF THE KOYAL / CHAPTER XXXIII. / COMMENTARIES OF THE YNCAS.; lines 22738-22789 confidence: medium

Huascar Ynca trusts his brother’s word and the established respect and loyalty of vassals, brothers, and relations toward the Ynca.

Huascar trusts his brother Atahuallpa, while Atahuallpa’s side is described as malicious and cunning toward Huascar’s side.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / NINTH BOOK OF THE ROYAL / CHAPTER XXXIV. / HUASCAR RECEIVES A WARNING, AND SUMMONS HIS FOLLOWERS.; lines 22792-22829 confidence: medium

Ataliuallpa advances with dissimulation against his brother, hopes for more by deceit than by arms, and succeeds because King Huascar is off guard.

The passage identifies Ataliuallpa and Huascar as brothers, calls Huascar king, describes Ataliuallpa as chief of all, and presents Ataliuallpa as advancing against Huascar.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / NINTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXXII.; lines 22569-22612 confidence: high

Chapter heading: “HUASCAR YNCA SEEKS AN ACKNOWLEDGMENT OF VASSALAGE FROM HIS BROTHER ATAHUALLPA.”

The passage centers on two royal brothers after their father’s death, one holding Quitu and the other fearing that the Sapa Ynca’s sole lordship could be reduced to equality or inferiority.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / NINTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXXII.; lines 22569-22612 confidence: medium

After Huayna Ccapac’s death, his sons reigned peacefully for four or five years; Huascar was bounded on the north by Quitu, possessed by his brother, and new lands lay beyond Quitu.

Huascar regrets having accepted his father’s arrangement giving Quitu to Atahuallpa because it creates a rival royal domain with room for expansion.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / VOL. II. / NINTH BOOK OP THE ROYAL / CHAPTER XII.; lines 20119-20182 confidence: medium

Huayna Ccapac wishes to favor Atahuallpa but cannot deprive Huascar, the eldest legitimate heir, so he resolves to take Quitu from Huascar and summons him before an assembly.

The two brothers, Huascar and Atahuallpa, are positioned in relation to one another through inheritance, obedience, and a proposed territorial division.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OP THE YNCAS. / NINTH BOOK OF THE ROYAL / CHAPTER XXXV. / COMMENTARIES OF THE YNCAS.; lines 22918-22968 confidence: high

Atahuallpa's troops are satisfied with the victory and the capture of Huascar's imperial person and chief officers; four captains and selected soldiers are appointed to watch him day and night.

The passage explicitly presents the central conflict as a war between two brothers who are the last kings of Peru, with the capture of one brother determining the outcome.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OP THE YNCAS. / SEVENTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OP THE ROYAL; lines 14261-14302 confidence: medium

Works throughout the empire were cut short by civil wars between Huáscar Ynca and Atahuallpa; in their time the Spaniards arrived and destroyed everything, leaving unfinished works unfinished.

Civil wars between the two brothers Huáscar Ynca and Atahuallpa are described as stopping major works throughout the empire.
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First Part of the Royal Commentaries of the Yncas, Vol. II END OF THE EIGHTH BOOK. / NINTH BOOK / OP THE / ROYAL COMMENTARIES OF THE YNCAS.; lines 18699-18721 confidence: medium

"THE WAR BETWEEN THE TWO BROTHERS, HUASCAR AND ATAHUALLPA. THE MISFORTUNES OF ONE AND THE CRUELTIES OF THE OTHER."

The passage explicitly lists a war between the two brothers Huascar and Atahuallpa.
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First Part of the Royal Commentaries of the Yncas, Vol. II NINTH BOOK OF THE ROYAL / CHAPTER XXXVII. / COMMENTARIES OF THE YNCAS. / NINTH BOOK OF THE ROYAL; lines 23252-23292 confidence: high

“There were many differences between Guascar Inga and his brother Atabalipa, as to who should have dominion and be lord.” Atabalipa sends Chalcuchiman and Quizquiz to seize Guascar.

The quoted account explicitly frames Guascar and Atabalipa as brothers in conflict over who should have dominion and be lord.
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First Part of the Royal Commentaries of the Yncas, Vol. II NINTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXXII. / NINTH BOOK OF THE BOYAL; lines 22615-22655 confidence: medium

Huascar fears that his restless and ambitious brother might become powerful enough to conceive seizing the whole empire.

The passage explicitly frames Huascar and Atahuallpa as brothers, with Huascar fearing Atahuallpa's ambition and issuing demands to constrain his power.
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First Part of the Royal Commentaries of the Yncas, Vol. II ROYAL COMM E N T A R IKS. / CHAPTER XXIV. / EIGHTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 15727-15767 confidence: medium

Huayna Ccapac marries his second wife and sister Hava Ocllo because he has no children by his first wife Pilca Huaco; the heir must be legitimate on both paternal and maternal sides according to customary law.

Huayna Ccapac's second wife is explicitly identified as his sister, and the marriage is explained by the need for a legitimate imperial heir.
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First Part of the Royal Commentaries of the Yncas, Vol. II SEVENTH BOOK OE THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXYI. / SEVENTH BOOK OF THE BOYAL; lines 13611-13645 confidence: medium

His heir and universal successor was Tupac Ynca Yupanqui, first-born son by his wife and sister Ccoya Chimpu Ocllo; Chimpu is the proper name and Ocllo a sacred title.

The successor is identified as the first-born son of the king by his wife and sister Ccoya Chimpu Ocllo.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OP PERU. 99 / ANTIQUITIES OF PERU. 101 / ANTIQUITIES OF PERU. 103 / ANTIQUITIES OF PERU. 10; lines 5123-5210 confidence: medium

After three years, the coronation is prepared; Huayna Ccapac's own sister Ccoya Mama Cusirimay is assigned as wife according to ancestral custom, and they are married on coronation day.

Huayna Ccapac's own sister Mama Cusirimay is assigned as wife according to ancestral custom, and they are considered married in the Creator's temple during the coronation sequence.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 99 / ANTIQUITIES OP PERU. 101 / ANTIQUITIES OF PERU. 103 / ANTIQUITIES OP PERU. 105; lines 4577-4656 confidence: medium

After three years, coronation preparations begin; Huayna Ccapac’s own sister Ccoya Mama Cusirimay is assigned as wife according to ancestral custom; the city is decorated with feather plumes and golden pebbles.

Huayna Ccapac’s own sister is assigned as wife according to ancestral custom, and the pair are considered married after a temple ceremony integrated with the coronation.
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Narratives of the Rites and Laws of the Yncas INDEX. 209 / INDEX. 211 / INDEX. 213 / INDEX. 215; lines 10309-10437 confidence: low

Chuqui-huy-pachuqui'pa is identified as sister and wife of Ynca Huascar; Colla-Ccapac is chief of the Collas; Cuyus Manco is a great chief at Cuzco and chief of the Rimac valley.

Chuqui-huy-pachuqui'pa is identified as sister and wife of Ynca Huascar.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5 / FABLES AND RITES OF THE YNCAS. 7; lines 921-1002 confidence: high

The Canaris say that during the deluge two brothers escaped to Huaca-ynan; as the waters rose, the hill increased in height and the waters never reached them.

During the deluge, two brothers survive on Huaca-ynan, whose height increases as the waters rise.
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Narratives of the Rites and Laws of the Yncas THE YNCAS. / THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O; lines 626-705 confidence: medium

Another fable says the Creator had two sons, Ymaymana Viracocha and Tocapo Viracocha; the Creator assigns dresses and languages to nations, sends celestial bodies to heaven, travels by the mountain road from Tiahuanaco, and turns rebellious peoples into stones shaped as men and women.

A second fable states that the Creator had two sons, Ymaymana Viracocha and Tocapo Viracocha.
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hopi

The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4282-4382 confidence: high

The chief visits the Achdmali shrine, where the Pdokongs live with Spider Woman, asks them to take revenge, and they agree while identifying C6oyoko as their bad uncle and requesting balls afterward.

The two Pdokong brothers are asked by the chief to avenge the Orafbi people and agree to act against their bad uncle C6oyoko.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4593-4696 confidence: medium

The father tells his daughter to wait for somebody. The two Pookong brothers quarrel about who will go, and their grandmother says the older Pookong must go.

The two brothers contend over which one will go to the maiden, and their grandmother resolves the dispute in favor of the older brother.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 11395-11480 confidence: medium

Pookonghoya and Balongawhoya arrive while hunting, kill one Mouse each, notice the cheek spots, and devour Ndnvovolpiki and Lavovolvipiki, ending the dance.

Pookonghoya and Balongawhoya are presented together while hunting; one is referred to as the younger brother, and they kill Mice and devour the two organizers, ending the dance.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13223-13305 confidence: medium

Chiefs make bahos and two balls from crushed beads and turquoise, send the village chief's son and his sister into the waters, and the young man presses the large Balolookong into the water; the serpent and the siblings disappear. Only old men-turkeys and two sleeping boys survive the flood.

The village chief's son and his sister are sent into the water to drive back the Balolookongs, and they disappear with the serpent after the young man presses it into the water.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13395-13487 confidence: high

In 'The Two War Gods and the Two Maidens,' Pookonghoya and Balongahoya visit two maidens who require their arms to be cut off. The maidens cut off the brothers’ right arms with an upper mealing stone; the grandmother sings over the brothers and they are healed, then return to the maidens.

Pookonghoya and Balongahoya are presented as brothers acting together across several episodes: ordeal, monster-slaying, ritual theft, and revenge.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14216-14290 confidence: high

Orafbi has no rain for five years; the people leave, and a little boy and girl remain in the village.

A brother and sister are the only ones left in Orafbi during the drought, receive aid, and later become village chiefs and owners.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3899-3994 confidence: medium

At the shrine, Muyingwa and his sister Nayangap Wuhti receive the visitors; Nayangap thanks them for remembering them after a long lack of offerings, Ahdli gives nakwakwosis sticks and corn-meal, and the Katcina asks for rain and crops for the people.

Muyingwa and his sister live together in the shrine and jointly perform actions connected with seed planting, rain, and crops.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 4080-4154 confidence: high

Pookónghoya and his younger brother Balángahoya lived north of the village at the shrine of the Achámali.

Pookónghoya and his younger brother act together throughout both episodes, first in the courtship ordeal and then as the pair asked to confront the monster.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 4156-4255 confidence: high

The grandmother had instructed the brothers to find and shoot the monster’s heart if swallowed; inside the monster they find the path from the stomach to the hanging heart, and the younger brother pierces it before the older brother also shoots it, after which the monster is dying.

The passage presents two brothers inside a monster; they find and shoot its heart, after which they lead the swallowed people out.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 4257-4280 confidence: medium

The two brothers rush in and secretly put the lightning frame, thunder board, snake, little artificial melons, bahos, and paint into two covered pots.

Two brothers act together and are later linked to rain and good crops for the Hopi.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 6937-7033 confidence: high

In Kawafhkaa, two sisters live north of the plaza by a long ladder, refuse local suitors, and accept the Night’s proposal after their parents consent; he returns to fetch them.

The two sisters jointly marry the Night, live at his home, flee together, and each gives birth during the lightning strike.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 8112-8207 confidence: high

The boy asks his sister how she caused the bird to fly; she takes it by the wings, throws it upward, and it is alive again and flies away.

The narrative says all have left except two poor little children, a boy and his sister, who survive through the bird's aid.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2748-2826 confidence: high

The chiefs meet in council, make many bahos, grind beads and turquoise into powder and form two balls, then call the Village Chief's son and his sister and dress the sister like a Flute-mana.

The Village Chief's son and his sister are summoned, ritually prepared, and sent together to drive back the Balolookongs.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2828-2917 confidence: high

Two surviving children are left in the village; they become hungry and lonely, the older brother carries the younger, and turkeys that had been Hopi pity them and cry over them.

Two children survived but are left behind; the older brother carries the younger and both struggle for food and company.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2919-3018 confidence: high

The children slept with dry mouths; the younger brother awoke to a terrible figure with three long ice horns or projections, an ice costume with icicle fringes, and head ridges representing clouds.

The two brothers are parched and hungry; Cotukvnangi gives them water and food and tells them to recover before following their people.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2919-3018 confidence: high

The brothers eat, set out, arrive at Homolovi, find their people in two little villages, locate their mother in the northern smaller village, and the older brother carries the tired younger one.

The brothers survive being left behind, follow their people, find their mother, and are recognized after she had thought they had perished.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 3021-3111 confidence: high

The two youths grow into young men, fight Hopi children and other youths, remember their father Thunder's promise, plan to seek it and kill someone, and tell their mother and the people they are going deer hunting.

The narrative repeatedly presents the two brothers acting together: departing, receiving instruction, fighting, returning, and teaching rites.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 694-776 confidence: high

Huruing Wuhti rubs cuticle from her legs and feet, forms a ball, covers it with the mdch£pu, sings while the covering is held, and a hot, perspiring maiden and then a boy appear.

The first two children created under the covering are explicitly identified as brother and sister and named Muyingwa and Yalioya.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 778-873 confidence: high

The Sun returns east under the earth, later sees camps and a tired maiden and youth, gives them water and corn, names them Sun Clan member and Forehead Clan member, sends them east, and the passage lists later clan settlements.

A maiden and her little brother travel tiredly together; the Sun gives them water and corn, names them, and sends them east.
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navajo

Navaho Legends I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION.; lines 5591-5652 confidence: high

Yolkaí Estsán says the corn boy and corn girl are brother and sister, and the newly arrived couple are also brother and sister; she marries the corn boy to Ground-heat Girl and Mirage Boy to the corn girl.

Two brother-sister pairs are barred from marrying within each pair and are instead married across the pairs.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 8454-8537 confidence: medium

Back among his relations, the Navaho finds the lodge odors intolerable, sits in a medicine-lodge, and spends twelve days there with his younger brother, telling his story and instructing him in the rites and songs learned among the Eagles.

The elder brother tells his story and teaches the younger brother all the rites and songs learned among the Eagles during twelve days in the medicine-lodge.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10065-10166 confidence: high

Other versions give the brothers' names after their first victory ceremony; Nayénezgani is explained as Slayer of Alien Gods or Giants, and To`-ba-dzis-tsí-ni as Born for the Water or Child of the Water, with Naídikisi a rare second name.

The passage refers to the brothers, their return, and the two named gods Nayénezgani and To`-ba-dzis-tsí-ni.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10168-10273 confidence: high

Version A adds that the brothers return from Yéitso by Azíhi and Kainipéhi, sing twenty songs used in hozóni hatál, and are greeted and guided home by Hastséyalti and Hastséhogan.

The brothers return home after encountering Yéitso and are explicitly called young heroes.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10393-10489 confidence: medium

A quoted account says warriors offered sacrifices at the sacred shrine of Thoyetli; Navaho tradition says the gods of war or sacred brothers still dwell there and their reflection is sometimes seen on the San Juan River.

The passage refers to gods of war or sacred brothers who still dwell at Thoyetli and receive sacrifices from warriors.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9866-9961 confidence: medium

The Sun or bearer of the sun meets Estsánatlehi, First Man builds a branch corral, the Sun visits her four nights, and she gives birth to twins Nayénezgani and To`badzistsíni.

The note says other versions make Estsánatlehi mother of both War Gods, and Version B states that she gives birth to twins, Nayénezgani and To`badzistsíni.
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Navaho Legends INDUSTRY. / POETRY AND MUSIC. / TRIBAL ORGANIZATION. / RELIGION.; lines 1206-1301 confidence: high

Yolkaí Estsán, White Shell Woman, is described as created or found at the same time as Estsánatlehi, as her younger sister, as subordinate, and as made of white shell from the ocean and related to waters; Estsánatlehi is made of turquoise and related to land.

Estsánatlehi and Yolkaí Estsán are sisters; one is connected with turquoise and land, the other with white shell from the ocean and waters.
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Navaho Legends INDUSTRY. / POETRY AND MUSIC. / TRIBAL ORGANIZATION. / RELIGION.; lines 1206-1301 confidence: medium

Nayénezgani and To`badzistsíni are named as sacred brethren designated by the writer as War Gods; the passage reports variant parentages, including descent from Estsánatlehi and the Sun or Yolkaí Estsán and the Water, and notes that some versions call them twins.

Nayénezgani and To`badzistsíni are called sacred brethren; the passage notes that some versions say they were born twins.
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Navaho Legends INDUSTRY. / POETRY AND MUSIC. / TRIBAL ORGANIZATION. / RELIGION.; lines 1303-1396 confidence: high

Nayénezgani is the elder, more important brother; To`badzistsíni is the younger, subordinate brother; in ceremonies, the Nayénezgani impersonator walks first, and he takes precedence in prayer, sacrifice, and song.

The passage repeatedly contrasts Nayénezgani as elder, superior, and first with To`badzistsíni as younger, subordinate, and following; the song also contrasts above/mountain peaks with below/foothills.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3025-3117 confidence: high

At Tse`ahalzi'ni, abandoned twins with no limbs or heads but eye-like depressions enter a hut-shaped natural rock and become Bináye Aháni, who slay with their eyes.

The abandoned twins become Bináye Aháni, who are said to slay with their eyes.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4089-4174 confidence: high

The crowd forms a circle with an eastern opening and sings; the gods raise the cover four times, and the images and corn ears become Estsánatlehi, Yolkaí Estsán, White Corn Boy, and Yellow Corn Girl; White Body takes some beings into Tsolíhi, leaving the two sisters alone.

The transformed women are called divine sisters, speak as elder and younger sister, and remain together on the mountain.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4176-4262 confidence: medium

The women go into labor; Hastséyalti and Tó`nenili arrive as accoucheurs, rainbow and sunbeam drag-ropes are given, Estsánatlehi's child is born first and washed, two elemental baby-baskets are made, the children are covered with black cloud and female rain, called Sináli, and the gods promise to return in four days.

Two boys are born in the same birth episode, act together, race the gods together, question their paternity together, and travel together with bows and arrows.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4439-4529 confidence: high

Tsóhanoai orders a sweat-house and four colored boulders; Wind warns of danger, digs a hidden hole, and tells the boys how to survive the heat and steam when water is poured on the stones.

The boys or brothers undergo multiple trials and receive secret help from Wind and Wasekede.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4531-4622 confidence: high

Tsóhanoai asks the brothers to point out their home below. Ni'ltsi prompts the younger brother, who names Male Water, Female Water, several mountains, and the area near their home. Tsóhanoai confirms this and sends the brothers down on a streak of lightning to Tsótsil.

The two brothers act as a pair and are sent from the sky-hole to Tsótsil on a streak of lightning.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4624-4712 confidence: high

Arrows strike Yéitso; his armor and scales scatter. The younger brother scalps him and receives the name Naídikisi; the elder is thereafter called Nayénezgani.

The elder and younger brothers together defeat Yéitso, bring back trophies, and then plan action against another dangerous being.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4873-4952 confidence: medium

To`badzistsíni reports watching the kethawns: the black cigarette took fire at midday, then went out; Nayénezgani connects this with the moment Tse`na'hale carried him up and threw him on rocks.

To`badzistsíni addresses Nayénezgani as elder brother and watches the kethawns during Nayénezgani's absence.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5056-5136 confidence: medium

Many enemies remain, including named beings under the rock, brown giants, and animal-inhabited stone pueblos that fill the land; the brothers consult and decide to revisit the house of the Sun.

Nayénezgani and To`badzistsíni are repeatedly treated as brothers who consult, travel to the house of the Sun, and receive counsel together.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5138-5238 confidence: high

The room has four curtains; Tsóhanoai lifts the black eastern curtain and takes out five colored hoops with matching knives and four colored hailstones, gives them to his sons, and says their mother will know what to do.

Nayénezgani and To`badzistsíni act together as brothers, journeying to Tsóhanoai, receiving gifts, returning home, and being named holy in song.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5330-5434 confidence: medium

As the voice nears, Estsánatlehi tells the youths to put on their usual clothes because Tsóhanoai is coming, and she leaves the lodge to avoid hearing them speak of the anáye.

Estsánatlehi addresses plural youths, Tsóhanoai greets his children, and the dialogue identifies an elder brother or elder son.
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persian

Persian Literature, Volume 1 AFRSIYB MARCHES AGAINST NAUDER / AFRSIYB / GARSHSP / KAI-KOBD; lines 3886-3929 confidence: medium

The speech recalls Tr killing his brother Irij, Afrsiyb crossing the Jihn to invade Persia, Nauder's murder, and Afrsiyb stabbing Aghrras; it offers peace if the Jihn is the boundary and Afrsiyb swears not to cross or disturb the Persian throne.

The passage pairs two remembered acts of brother-against-brother violence: Tr slaying Irij and Afrsiyb stabbing Aghrras.
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Persian Literature, Volume 1 BAHMAN / HMAI AND THE BIRTH OF DRB / DRB AND DR / SIKANDER; lines 13827-13931 confidence: medium

Sikander hastens to the wounded king, places Dr's head on his lap, weeps, offers remedies and restoration, says they share one father, and promises vengeance on the murderers.

Sikander asserts brotherhood with Dr, receives Dr's dying blessing and requests, punishes the killers, and becomes uncontested ruler of Persia.
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Persian Literature, Volume 1 DEATH OF MINCHIHR / NAUDER / AFRSIYB MARCHES AGAINST NAUDER / AFRSIYB; lines 3433-3545 confidence: high

Zl considers Ts and Gustahem too young, himself not of the blood of the Kais, and turns to Aghrras, Afrsiyb's younger brother, noted for valor, prudence, and humanity, to whom Poshang had given Ra.

Aghrras, Afrsiyb's younger brother, accepts support for kingship; Afrsiyb confronts him as rebellious and kills him.
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Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 1384-1512 confidence: high

Jemshd's two sisters, Shahrnz and Arnawz, are seized, conveyed to Zohk, confined in the king's harem, and later released by Feridn.

Jemshd's two sisters, Shahrnz and Arnawz, are seized and kept in Zohk's harem until Feridn releases them.
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Persian Literature, Volume 1 KAVAH, THE BLACKSMITH / FERIDN / FERIDN AND HIS THREE SONS / MINCHIHR; lines 2243-2363 confidence: medium

Slim urges rapid action: "For speed, in war, is better than delay."

Slim and Tr are brothers associated with the shedding of a brother's blood, and Minchihr's campaign is framed as vengeance for Irij slain.
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Persian Literature, Volume 1 MIRTS-TZ, AND HIS SON ZOHK / KAVAH, THE BLACKSMITH / FERIDN / FERIDN AND HIS THREE SONS; lines 1966-2082 confidence: high

Courtiers warn Slim and Tr that the army is disaffected and regards Irij as deserving supreme authority; Slim fears the kingdom may fall to Irij and says they must root up the flourishing tree.

The elder brothers resent Irij's possession of Persia, fear his popularity with the army, and arrange and carry out his killing.
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Persian Literature, Volume 1 TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK / KAVAH, THE BLACKSMITH; lines 1633-1743 confidence: medium

Feridn's elder brothers envy him, roll a heavy rock down from a mountain while he sleeps, but he stops it by sorcery; although aware of their plot, he spares and elevates them.

Feridn's two elder brothers envy him and try to kill him by rolling a rock from a mountain while he sleeps.
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Persian Literature, Volume 1 THE DEATH OF RUSTEM / BAHMAN / HMAI AND THE BIRTH OF DRB / DRB AND DR; lines 13667-13727 confidence: medium

Drb defeats Failaks of Rm; Failaks seeks peace from the fortress of Amr, and Drb demands and receives Failaks's daughter Nahd as wife with splendid presents.

Sikander is born to Nahd after her marriage to Drb, Dr is Drb's later son by another wife, and Sikander eventually wars against and kills Dr.
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The Persian Literature, Volume 2, The Gulistan XXVIII / XXXII / XXXIII / XXXIV; lines 1261-1298 confidence: medium

The narrator sits in a vessel with persons of distinction; a boat sinks behind them and two brothers are drawn into a whirlpool.

Two brothers are drawn into the same whirlpool; one is rescued and the other perishes.
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The Shahnama of Firdausi, Vol. I ARGUMENT / HIS REIGN WAS NINE YEARS / ARGUMENT / GARSHASP 373; lines 17649-17733 confidence: low

"I sent thee forth to battle with the foe / And thou hast slain thy brother! I disown thee"; the speaker says the addressee will not see the speaker's face again.

The opening speech accuses an addressee of slaying his brother and disowns him.
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 5967-6070 confidence: medium

Yima's being sawn asunder is elsewhere mentioned and attributed to Spityura, 'he who sawed Yima in twain'; Spityura was Yima's brother and is not mentioned in the Shahnama, though brotherly enmity recurs in the poem.

The note identifies Spityura as Yima's brother and slayer in another tradition and states that enmity between brothers recurs in the poem.
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The Shahnama of Firdausi, Vol. I HE REIGNED FOR SEVEN YEARS / ARGUMENT / NA UDAR 363 / NA UDAR 365; lines 17200-17379 confidence: medium

Ighriras says freeing them outright would be a foe’s act and would incense his brother, but if Zal advances to Sari he will deliver the captives, evacuate Amul, and not fight.

Ighriras refers to Afrasiyab as his brother and fears his vengeance; Afrasiyab later rebukes him for sparing captives he had ordered killed.
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The Shahnama of Firdausi, Vol. I HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT / FA RID UN 199 / FARIDIJN 205; lines 9820-10015 confidence: medium

The message describes two lawless, ashamed, repentant men who blame fate and a foul Div for the evil, saying destiny cannot be escaped and the Div took possession of their brains.

The passage frames the offenders as two wicked sons and murderers who send a joint plea, ask forgiveness, and offer submission after Iraj's killing.
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The Shahnama of Firdausi, Vol. I ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT / FA RID UN 199; lines 9303-9461 confidence: high

Troops say of Iraj: “This is the one to be the king of kings!”

Salm and Tur fear Iraj’s popular royal appeal, challenge his possession of crown and territory, and Tur kills him.
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The Shahnama of Firdausi, Vol. I M1NUCHIHR 243 / MINIJCHIHR 253 / HE REIGNED FOR SEVEN YEARS / ARGUMENT; lines 15942-16055 confidence: high

The argument summarizes Naudar's oppressive rule and revolt, Sam's restoration of order, Pashang's invasion plan, Afrasiyab's defeat of the Iranians, Naudar's capture and death, Afrasiyab's assumption of Iran's crown, Ighriras's release of prisoners, Iranian successes under Karan and Zal, and Afrasiyab's execution of Ighriras.

Ighriras, brother of Afrasiyab, releases Iranian prisoners and is killed by Afrasiyab; the note also describes Aghrerad as saving Iranians and being slain by Frasiyav.
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The Shahnama of Firdausi, Vol. I M1NUCHIHR 243 / MINIJCHIHR 253 / HE REIGNED FOR SEVEN YEARS / ARGUMENT; lines 15942-16055 confidence: medium

The note says the Shahnama's connection with the Vedas seems temporarily severed, principal names are traceable to the Zandavasta, the reign is disastrous for Iran, and the old feud from Iraj's murder is renewed by Ighriras's execution.

The note says the older feud from Iraj's murder receives new impetus through Afrasiyab's execution of his brother Ighriras.
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The Shahnama of Firdausi, Vol. I SECT. PAGE / SECT. PAGE / SECT. PAOB / SECT. PAGK; lines 446-492 confidence: medium

Contents entries: Naudar was slain by Afrasiyab; Zal heard tidings of Naudar's death; Ighriras was slain by his brother.

One heading states that Ighriras was slain by his brother.
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The Shahnama of Firdausi, Vol. I SECT. PAGK / CONTENTS / SECT. PAGE / SECT. PAGE; lines 286-366 confidence: medium

Headings include: “How Faridun divided the World among his Sons,” “How Salm grew envious of Iraj,” and “How Salm and Tur sent a Message to Faridun.”

Salm grows envious of Iraj; Iraj goes to his brothers and is slain by his brothers.
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The Shahnama of Firdausi, Vol. II VOL. II. F / KAI KAOS 87 / KAI KACS 99 / U2 THE SHAH NAM A OF FIRDAUS1; lines 6043-6175 confidence: high

Zawara charges Alkus; weapons break; the fighters use maces; Alkus strikes Zawara senseless and dismounts to take his head.

Rustam intervenes when his brother Zawara has been struck down and Alkus is about to take his head.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race PEEPARATIONS TO EVIIGEATE. / PRIESTESS PERFORMING INCANTATIONS. / CHIEF LYING IN STATE. / THE CURSE OF MANAIA.; lines 5141-5161 confidence: low

The Tainui and Ai'awa sailed away from Hawaiki with Ngatoro-i-rangi aboard; he left behind his younger sister Kuiwai, who was married to Manaia.

Kuiwai is identified as Ngatoro-i-rangi's sister, and Manaia's curse compares firewood logs with the bones of her brother.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race STOEY OF MARU-TUAHU. 247 / STOKY OF MAKU-TUAHU. 249 / STORY OF MARU-TUAHU. 251 / STORY OF MARU-TTTAHU. 253; lines 7764-7822 confidence: high

A feast is spread, ten dogs have been killed, the chiefs and two young girls eat, and the two sisters secretly contend over which will have Maru-tuahu as husband.

The two sisters both desire Maru-tuahu as husband; the younger receives him, and the elder reacts with anger and quarrels with her.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE ADVENTURES OF RATA. 119 / THE ADVENTURES OF RATA. 121 / THE DISSEXSIOXS WHICH LED TO THE MIGRATIONS FEOM HAWAIKI. / THE DISSENSIONS AT HAWAIKI. 125; lines 4073-4134 confidence: medium

The village gathers over Whakaturia's death, decides to hang him in Uenuku's roof to be stifled by smoke, kindles a fire, dances and sings nightly, and news reaches Tama' and their father.

Tama' hears that his brother Whakaturia is hanging in the roof, goes at night, and whispers to determine whether he is alive.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDEEN OF HEAVEN AND EARTH. 5 / THE CHILDEEN OF HEAVEN AND EAETH. 7 / THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1; lines 763-816 confidence: medium

Tu-matauenga seeks to injure Tane-mahuta, gathers whanake leaves, twists them into nooses, sets snares in the forest, and Tane's children fall before him.

Tu-matauenga retaliates against brothers who deserted him, defeating or consuming four of them while failing to vanquish Tawhiri-ma-tea.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2514-2527 confidence: high

As Karihi nears earth, Tawhaki calls: "Now, my brother, loose your hands"; Karihi does so and stands on earth again.

The passage presents Karihi and Tawhaki as brothers; Tawhaki gives the timely instruction that allows Karihi to escape danger, and the brothers weep together afterward.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISSEXSIOXS WHICH LED TO THE MIGRATIONS FEOM HAWAIKI. / THE DISSENSIONS AT HAWAIKI. 125 / THE DISSENSIONS AT HAWAIKI. 127 / THE DISSENSIONS AT HAWAIKI. 129; lines 4199-4259 confidence: high

As Whakaturia rises again to dance, Tama-te-kapua steps to the door and sits there with two sticks ready to bolt the sliding door and window.

Tama-te-kapua waits at the door while Whakaturia dances; the two brothers bolt the exits and flee together.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE HUMAN RACE.) / THE CHILDREN OF HEAVEN AND EARTH. 3 / THE CHILDEEN OF HEAVEN AND EARTH. 5 / THE CHILDEEN OF HEAVEN AND EAETH. 7; lines 643-703 confidence: high

Tangaroa is enraged at children deserting him and being sheltered by Tane, the god of the forests; Tangaroa and his brother Tane wage war against one another.

Tangaroa and his brother Tane engage in ongoing reciprocal warfare, expressed through sea forces and forest-derived implements.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE MAIDEN OF ROTORUA. 24)3 / THE MAIDEN OF EOTOEUA. 245 / STOEY OF MARU-TUAHU. 247 / STOKY OF MAKU-TUAHU. 249; lines 7643-7703 confidence: medium

The youngest sees the young chief in the top boughs and calls that he shall be her husband; the eldest sister says he shall be hers, and they jest and dispute because he is handsome.

The youngest girl says Maru-tuahu shall be her husband, and the eldest sister says he shall be hers, leading to a playful dispute.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE SWING. / THE LEGEND GF TAWHAKI. 73 / THE LEGEND OF RTJPE. / HIS ASCENT INTO HEAVEN.; lines 2751-2885 confidence: high

After recovery, the brothers take Hinauri as a wife between them both, and she changes her name to Ihungarupaea, Stranded-log-of-timber.

Ihuatamai and Ihuwareware are named as brothers and take Hinauri as wife between them both.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE SWING. / THE LEGEND GF TAWHAKI. 73 / THE LEGEND OF RTJPE. / HIS ASCENT INTO HEAVEN.; lines 2751-2885 confidence: high

Hinauri is lost to her home, and her younger brother Mauimua, later called Rupe, is so grieved by love for her that he leaves to seek her.

Rupe's love and grief for Hinauri cause him to leave and seek her everywhere.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE SWING. / THE LEGEND GF TAWHAKI. 73 / THE LEGEND OF RTJPE. / HIS ASCENT INTO HEAVEN.; lines 2887-3022 confidence: high

Hinauri suspects the bird’s identity, looks closely, recognizes her brother, and tells Tinirau that the bird is his brother-in-law Rupe.

Hinauri recognizes Rupe as her brother in bird form, and the greeting poems identify Rupe as brother and Hinauri as younger sister.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUI, TUTU-MAI-AO, AND TUREHU. / FIEST OCCUPANTS OF SOUTH ISLAND. 189 / MOA-BIKD, HOW EXTERMINATED. 191 / MOKO, THE KOBBEE-CHIEFTAIN. 193; lines 9259-9288 confidence: high

Awa-topa and Rauru are brothers, sons of Ruarangi and Manutai-hapua, and both begin building houses for themselves at the same time.

The two central figures are brothers; a refusal between them leads Awa-topa to kill Rauru, after which the tribe kills Awa-topa in revenge.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUMAIIA AND EOI KOT PUT TOGETHEE. 115 / KAHU-KUEA, AND ORIGIN OF FISH. 117 / CHAPTER VI. / TARA-KI-UTA AND TARA-KI-TAI.; lines 5674-5714 confidence: medium

The Nga-ti-kahu-ngunu are described as now occupying Heretaonga/Napier, formerly owning Turanga/Poverty Bay, and being driven from that land because of the murder of two twin children of Kahu-tapere and Rongo-mai-tara.

The passage presents two children as twins and gives them opposed directional names, inland side and sea side.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 RANGI-WHAKE-OMA AND TAWAKI-AKIKI. 129 / KAKAU-MANAWA-HE AND HIS WIFE. 131 / HAU-ITI AND HIS SONS. 133 / THE BAITLES KAU-NEKE AND TE-KANGI-HI-WEEA. 135; lines 6436-6515 confidence: medium

Hau-iti is overtaken by his brothers, defeats them in named battles including Kau-neke, Te-ngaere-nuku/Te-ngaere-rangi, and Te-rangi-hi-wera/Para-wera-nui; the elder brothers are routed.

The passage centers on Hau-iti and his elder brothers fighting multiple named battles before ceasing hostilities.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109 / GODS OF KUMAEA. 113; lines 5470-5558 confidence: high

Rongo-marae-roa quarrels with his younger brother Tu-mata-uenga over a kumara cultivation or plantation called Pohutu-kawa.

Rongo-marae-roa and Tu-mata-uenga are elder and younger brothers who quarrel, and the passage interprets them as kumara and Man.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TEACHING OF WHARE-PATAKI. 127 / RANGI-WHAKE-OMA AND TAWAKI-AKIKI. 129 / KAKAU-MANAWA-HE AND HIS WIFE. 131 / HAU-ITI AND HIS SONS. 133; lines 6351-6433 confidence: medium

Hau-iti is the third son; the brothers live at U-awa and each make a seine-net, with Hau-iti naming his immense net Whaka-pau-pakihi.

The conflict is between Hau-iti and his elder brothers, who repeatedly take fish from his net and later seek to destroy him.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU AND EUA-TAPU. / UE-NUKU AND HIS COMB. 51 / KUA-TAPU AND A GBEAT TIDE. 53 / EUA-TAPU AND PAIKEA. 55; lines 3207-3226 confidence: high

When the net catches fish, Rua-wharo takes the best fish, named as shark, sting-ray, and halai, and takes fish each time the net is drawn.

The passage frames Ue-nuku and Rua-wharo as elder and younger brothers, with conflict arising when Rua-wharo repeatedly takes fish from Ue-nuku's net.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU IKSULTS TAIKEA. 31 / TAIKEA AT WHAKA-TANE. 33 / HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37; lines 2254-2368 confidence: high

Ue-nuku, by Ranga-toro, begets Ka-hutia-te-rangi, and by Pai-mahunga begets Rua-tapu.

Rua-tapu is denied the sacred comb because his elder brother is treated as higher-born and more sacred; Rua-tapu is grieved and later takes revenge.
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jewish christian

Genesis Chapter 27 / Chapter 28 / Chapter 29 / Chapter 30; lines 1890-1976 confidence: high

Rachel bears Jacob no children, envies her sister, asks Jacob for children, and Jacob says God has withheld the fruit of the womb.

Rachel envies Leah, speaks of wrestling with her sister, and the sisters dispute over mandrakes and access to Jacob while pursuing children.
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Genesis Chapter 36 / Chapter 37 / Footnotes / Chapter 38; lines 2513-2577 confidence: high

Tamar’s twins were born: one hand was marked with a scarlet thread, but the other brother came out first and was named Perez; the marked brother was named Zerah.

One twin’s hand emerges first and is marked with a scarlet thread, but the other twin comes out first and is named Perez after making a breach.
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Genesis Chapter 40 / Chapter 41 / Footnotes / Chapter 42; lines 2796-2877 confidence: medium

Jacob hears there is grain in Egypt, tells his sons to go buy food so they may live, and does not send Benjamin because he fears harm.

Jacob keeps Benjamin back because of possible harm; the brothers call one brother no more, and Jacob later says Benjamin’s brother is dead and he alone is left.
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Genesis Chapter 42 / Footnotes / Chapter 43 / Chapter 44; lines 2953-3021 confidence: medium

Judah approaches Joseph, says Joseph is as Pharaoh, and recounts the father, the youngest child, the dead brother, the father’s love, and Joseph’s demand to see the youngest brother.

Judah describes two sons of the father’s wife: one is thought lost or dead, and the remaining beloved son’s loss would cause the father to die in sorrow.
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Genesis Chapter 43 / Chapter 44 / Footnotes / Chapter 45; lines 3023-3084 confidence: medium

Joseph clears the room, makes himself known, weeps aloud, says he is Joseph, asks whether his father lives, and identifies himself as the brother sold into Egypt; the brothers are terrified.

Joseph reveals himself as the brother sold into Egypt; fear gives way to tears, kisses, and renewed speech among the brothers.
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Genesis Chapter 45 / Chapter 46 / Chapter 47 / Chapter 48; lines 3220-3264 confidence: high

Joseph bows, positions Ephraim toward Israel's left hand and Manasseh toward Israel's right hand, but Israel knowingly lays his right hand on younger Ephraim and his left hand on firstborn Manasseh.

Israel knowingly lays his right hand on younger Ephraim rather than firstborn Manasseh, refuses Joseph's correction, predicts the younger brother will be greater, and sets Ephraim before Manasseh.
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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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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."

Yahweh says the elder will serve the younger; Jacob is born after Esau but later obtains Esau's birthright through a sworn sale.
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Genesis Footnotes / Chapter 26 / Footnotes / Chapter 27; lines 1669-1762 confidence: high

Jacob contrasts Esau's hairiness with his own smoothness and fears a touch-test and curse; Rebekah says the curse may be on her and commands him to obey.

The passage identifies Esau and Jacob as brothers, elder and younger, and presents conflict over birthright and blessing that ends with Esau's hatred and murder plan.
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Genesis Footnotes / Chapter 26 / Footnotes / Chapter 27; lines 1764-1770 confidence: medium

The son is told to stay with Laban until his brother’s fury and anger turn away and the brother forgets what was done to him; Rebekah says she will send for him and asks why she should be bereaved of both sons in one day.

The passage centers on a brother’s fury and anger toward the son and the mother’s fear of being bereaved of both in one day.
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Genesis Footnotes / Chapter 27 / Chapter 28 / Chapter 29; lines 1818-1888 confidence: high

Laban asks Jacob what wages he should receive; Leah is the elder daughter and Rachel the younger; Leah has weak eyes and Rachel is beautiful; Jacob loves Rachel and serves seven years for her.

Leah and Rachel are presented as elder and younger daughters, and Laban justifies the substitution by saying the younger is not given before the firstborn in that place.
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Genesis Footnotes / Chapter 3 / Footnotes / Chapter 4; lines 256-312 confidence: high

Eve gives birth to Cain and Abel; Cain is a tiller of the ground and Abel is a keeper of sheep.

Cain and Abel are brothers; Cain kills Abel in the field.
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Genesis Footnotes / Chapter 32 / Footnotes / Chapter 33; lines 2166-2211 confidence: high

Jacob passes in front of the household and bows to the ground seven times until he comes near his brother.

Jacob and Esau are brothers; Jacob bows repeatedly, and Esau embraces and kisses him while both weep.
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Genesis Footnotes / Chapter 35 / Footnotes / Chapter 36; lines 2346-2437 confidence: medium

Esau takes household, livestock, animals, and possessions away from Jacob because their substance is too great for shared dwelling, and he lives in the hill country of Seir.

Esau goes away from his brother Jacob because their possessions and livestock are too great for them to dwell together in the same land.
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Genesis Footnotes / Chapter 42 / Footnotes / Chapter 43; lines 2879-2951 confidence: high

Judah says the man warned that they cannot see his face unless their brother is with them.

The men cannot see the powerful man’s face unless their brother is with them, so Benjamin becomes the required companion for the return journey.
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Genesis Footnotes / Chapter 42 / Footnotes / Chapter 43; lines 2879-2951 confidence: high

Judah asks Israel to send the boy and pledges himself as collateral, accepting blame if he does not bring him back.

Judah pledges himself as collateral for Benjamin and accepts blame if he does not return him to Israel.
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Genesis Footnotes / Chapter 42 / Footnotes / Chapter 43; lines 2879-2951 confidence: high

Joseph sees Benjamin, his brother and his mother’s son, asks whether he is the youngest brother, and says, 'God be gracious to you, my son.'

Joseph sees Benjamin, identified as his brother and his mother’s son, blesses him, and privately weeps because his heart yearns over him.
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mangaian

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: high

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 twins are mutually attached, the brother follows the sister's wishes, and the siblings remain linked together in flight.
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Myths and Songs from the South Pacific CIRCA A.D. 1772. / TUMU. INTRODUCTION. / PAPA. / FOUNDATION.; lines 16116-16169 confidence: medium

“Yet brother sold brother to death at Erue”; the following lines say the addressee was cruelly sold and deceived to death, O Mai.

The passage states that brother sold brother to death at Erue.
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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: high

“Wherefore fled the children of Tarakorekore? ... Anger at the cooked fish of Potiki. ... They stealthily rose, and ran and fled for ever.”

The passage is titled as a song of twins and commentary identifies Inseparable and her brother as a paired double star.
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Myths and Songs from the South Pacific FOUNDATION. / FIRST OFFSHOOT. / SECOND OFFSHOOT. / THIRD OFFSHOOT.; lines 10362-10395 confidence: medium

The song asks for shelter from a tempest on a sheltered shore; a mother mourns the dead; the addressee and sister have reached the gathering-place of spirits.

The addressee and the addressee's sister are said to have reached the gathering-place of spirits.
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Myths and Songs from the South Pacific INUINU A. FOURTH OFFSHOOT. / MAUTU. / A JOURNEY TO THE INVISIBLE WORLD. / A TAHITIAN MYTH.; lines 13259-13386 confidence: high

Tavai resolves to search for his father; his mother objects, and Arii insists on accompanying him despite being told to stay with their mother.

Arii and Tavai travel as brothers; the younger Tavai warns the elder, refuses to take the lead, and rescues Arii after the hook catches him.
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Myths and Songs from the South Pacific INUINU A. FOURTH OFFSHOOT. / MAUTU. / A JOURNEY TO THE INVISIBLE WORLD. / A TAHITIAN MYTH.; lines 13388-13464 confidence: high

The enormous fish/red shark learns the boys are his grandchildren, carries them to Rauai'a-Nui, asks three times to eat Arii, and is refused by Tavai.

Arii and Tavai act together as brothers in the search for their father and return with his bones.
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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 1360-1480 confidence: high

The passage states that all red things on earth or in the ocean became Tangaroa’s, while the rest became Rongo’s; examples include red taro, plantain, red-leafed chestnut, red yam, a coconut variety, scarlet fish, and lobsters for Tangaroa, with most other foods and fish for Rongo.

The passage repeatedly assigns red or fair things to Tangaroa and the larger non-red or dark remainder to Rongo, who are described as twin gods.
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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 1360-1480 confidence: high

The twin gods make a feast from their own foods. Tangaroa’s red pile is smaller but beautiful; Rongo’s pile is much larger. Vatea and Papa say Tangaroa excels in beauty and Rongo in abundance.

Tangaroa and Rongo each assemble food from their own domains for a feast before Vatea and Papa, resulting in a contrast between beauty and abundance.
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Myths and Songs from the South Pacific PERILS OF BEAUTY. / ORIGIN OF PIGS AT RAROTONGA. / SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH.; lines 6718-6829 confidence: high

Te-erui tells his brother Matareka; they seek suitable wood and fell trees while chanting that they have brought axes to the tree root.

Te-erui and his brother Matareka act together throughout the canoe-building, voyages, and settlement.
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Myths and Songs from the South Pacific SECOND FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT. / INA'S VOYAGE TO THE SACRED ISLE.; lines 4610-4760 confidence: high

Rupe wishes to see Ina, asks a karau-rau bird to convey him, enters the linnet, and flies over the ocean to the Sacred Isle.

Rupe seeks his missing sister, finds her, returns with news to the parents, and then accompanies the mother back for a reunion with Ina.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1685-1813 confidence: medium

The next chapter opens with Tahitian chiefs Tangiia and Tutapu, their sister's boundary-crossing bread-fruit tree, Tangiia's claim to the fruit, Tutapu's intervention for the sister, and the beginning of the brothers' enmity and Tutapu's planned attack.

The narrative describes two brothers and their sister in a dispute over a bread-fruit tree crossing a boundary; Tutapu's intervention for the sister makes the brothers enemies.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1815-1908 confidence: high

Tangiia learns of Tutapu's intention and flees with wife, children, and friends to Huahine.

Tutapu repeatedly pursues his brother Tangiia from island to island until their final encounter.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1815-1908 confidence: high

Halfway to Mangaia, a violent quarrel arises, and the two elder brothers Ruanuku and Kereteki throw Motoro into the sea, where he dies.

Ruanuku and Kereteki throw their brother Motoro into the sea; Kereteki later drowns Ruanuku at the reef spring.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1910-1994 confidence: medium

Utakea and Kereteki lived and died on Mangaia and were later worshipped as gods; Kereteki, described as twice a fratricide, established a marae for his slain brother Motoro, where Motoro's spirit was believed to reside.

Kereteki is described as a fratricide who established a sacred marae for his slain brother Motoro.
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Myths and Songs from the South Pacific THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE. / MAUI ENSLAVING THE SUN.; lines 3726-3752 confidence: medium

A strong coconut-fibre rope is laid around the aperture by which Ra climbs up from the nether-world, but this and stronger ropes fail.

Ordinary ropes fail, but a rope made from Inaika's hair is used in the successful snare.
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Myths and Songs from the South Pacific THE VOYAGE OF INA. / FOR A FEMALE REED-THROWING MATCH, CIRCA 1814. / BY KOROA. / THE TAAIRANGI, OR PORPOISE.; lines 4915-4947 confidence: high

Vatea is introduced as Tinirau’s elder brother, lord of the ocean in The-thin-land; Tinirau lives on the Sacred Isle and is king of all fish.

Vatea and Tinirau are brother gods with distinct jurisdictions: Vatea over the ocean and Tinirau over fish on the Sacred Isle.
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Myths and Songs from the South Pacific UNUUNU TAI. / FIRST OFFSHOOT. / UNUUNU RUA. / SECOND OFFSHOOT.; lines 16775-16904 confidence: medium

"Let brother slay brother." The chorus continues: "I will arise and fight. Join our band. Away to yon plain To fight our foes."

The opening translated solo says, 'Let brother slay brother.'
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mesopotamian

An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 1044-1154 confidence: high

The Pennsylvania tablet describes the two heroes as alike, born in the same place, and as brothers; the introduction says Gilgamesh is a reflex or copy of Enkidu and explicitly mentions the resemblance motif.

The passage explicitly says the Pennsylvania tablet describes the two heroes as alike, born in the same place, and as brothers, and calls this a resemblance motif.
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An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 886-952 confidence: high

Gilgamesh is called the "younger brother" or "brother" of Enkidu in cited Assyrian and Sumerian witnesses, including Gilgamesh's lament and Sumerian fragments.

Gilgamesh is identified as the younger brother or brother of Enkidu in several cited witnesses, including Sumerian fragments.
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An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1649-1735 confidence: high

The passage says Enkidu is the older figure; in the combined tales he is the prototype and Gilgamesh the copy or reflex, with the two regarded as brothers, born in the same place, similar in appearance, and adventuring together.

The passage says Enkidu is the older prototype, Gilgamesh becomes his reflex, and the two are regarded as brothers, similar in appearance, adventuring together, first rivals and then close friends.
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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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Assyrian and Babylonian Literature: Selected Translations ANNALS OF ASHURBANIPAL 121 / ANNALS OF ASHURBANIPAL / ANNALS OF ASHURBANIPAL 125 / INSCRIPTION OF ASHURBANIPAL 127; lines 9921-10014 confidence: medium

“I appointed Shamash-shum-ukin, my twin brother, to the kingship of Babylon.”

Ashurbanipal appoints Shamash-shum-ukin, explicitly called his twin brother, as king of Babylon and later requests long days and pleasures for him.
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Assyrian and Babylonian Literature: Selected Translations ANNALS OF ASHURBANIPAL 125 / INSCRIPTION OF ASHURBANIPAL 127 / INSCRIPTION OF ASHURBANIPAL 129 / AN INSCRIPTION OF ASHURBANIPAL; lines 10017-10062 confidence: medium

Ashurbanipal strengthens law and order in Babylon so the strong do not injure the weak, appoints his twin brother Shamash-shum-ukin to Babylonian kingship, and completes unfinished work on Esagila.

Ashurbanipal identifies Shamash-shum-ukin as his twin brother and appoints him king of Babylon.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF ASHURBANIPAL 127 / INSCRIPTION OF ASHURBANIPAL 129 / AN INSCRIPTION OF ASHURBANIPAL / ASSYRIAN AND BABYLONIAN LITERATURE; lines 10065-10107 confidence: medium

The speaker asks the great judge of the gods to bless Ashurbanipal with long life, offspring, health, and joy, and asks that Shamash-shum-ukin, his twin brother and King of Babylon, live long and gain renown.

Ashurbanipal explicitly calls Shamash-shum-ukin his twin brother, and both are named in royal blessing and inscription-preservation contexts.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE / THE TOWER OF BABEL. / I I; lines 3280-3375 confidence: medium

Shalmaneser II wars against Babylonia; a dynastic difficulty between two brothers allows him to intervene and secure his candidate's accession, emphasizing Assyrian superiority.

The passage states that a dynastic difficulty between two brothers in Babylonia gave Shalmaneser II an opportunity to intervene and secure his candidate's accession.
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Assyrian and Babylonian Literature: Selected Translations IOO ASSYRIAN AND BABYLONIAN LITERATURE / ANNALS OF ASHURBANIPAL 103 / ANNALS OF ASHURBANIPAL 105 / ANNALS OF ASHURBANIPAL 107; lines 9013-9100 confidence: high

Ashurbanipal says Shamash-shum-ukin was his brother, that he established him as King of Babylon, and that he gave him royal decoration, troops, chariots, cities, fields, woods, and people.

The passage repeatedly identifies Shamash-shum-ukin as Ashurbanipal’s brother, says he forgot favor, violated a treaty, broke fraternal relations, and began war.
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Assyrian and Babylonian Literature: Selected Translations ISHTAR'S DESCENT TO HADES / ISHTAR'S DESCENT TO HADES 409 / ISHTAR'S DESCENT TO HADES 411 / ISHTAR'S DESCENT TO HADES 413; lines 25402-25471 confidence: medium

Belili hears the lament of her brother and destroys ornaments in a fragmentary continuation.

Belili is identified as Tammuz's sister, hears her brother's lament, and the speech addresses an only brother.
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Assyrian and Babylonian Literature: Selected Translations PRAYERS AND HYMNS 425 / PRAYERS AND HYMNS 427 / PRAYERS AND HYMNS 429 / HYMN TO ISHTAR Q; lines 26287-26401 confidence: high

Ishtar is compared to a jackal hunting a lamb and a lion roaming the field, and is called maid, beauty of heaven, adorned one, and sister of the Sun-god.

The hymn names Sin/Nannar as father and Shamash as brother or Sun-god sibling in relation to Ishtar.
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Assyrian and Babylonian Literature: Selected Translations X. ADOPTION / ASSYRIAN AND BABYLONIAN LITERATURE / ADOPTION 273 / XL INHERITANCE; lines 17575-17614 confidence: medium

A tablet concerns division of the estate that was the dowry of Banat-Esaggil, their mother; Marduk-iddin-akhi divided it and gave a portion to his brother Tukultum-Marduk.

The primary parties are two brothers, one dividing the estate and granting a portion to the other.
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Cuneiform Parallels to the Old Testament IV. SHALMANESER III (859-825 B. C.) / VI. TIGLATHPILESER IV (745-727 B. C.) / VII. SARGON II (722-705 B. C.)1 / VIII. SENNACHERIB (704-682); lines 20639-20680 confidence: medium

After fifteen peaceful years of dual government, Shamash-shum-ukin rebels against his brother in 652, civil war begins between Babylonia and Assyria, Ashurbanapal triumphs, his brother dies by his own hand, and Ashurbanapal becomes king of Babylon as Kandalanu in 647.

A peaceful dual government ends when Shamash-shum-ukin rebels against his brother, leading to civil war between Babylonia and Assyria.
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Cuneiform Parallels to the Old Testament IX. THE LEGEND OF SARGON, KING / HYMNS AND PRAYERS / HYMNS AND PRAYERS / PRAYER OF THE RAISING OF THE HAND TO ISHTAR; lines 10488-10685 confidence: medium

The hymn says Ishtar rises above the earth and journeys forth; it compares her to a leopard and lion, calls her a virgin ornament of the heavens, and calls her sister of Shamash.

The hymn relates Ishtar to Sin as father and Shamash as brother, while also preserving a line that calls Shamash her father in connection with omen-giving.
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Cuneiform Parallels to the Old Testament MM IV: / OTHER EARLY BABYLONIAN AND / ASSYRIAN RULERS1 / BABYLONIAN CHRONICLE 2X3; lines 13953-14085 confidence: medium

“the King of Assyria marched against Egypt and fell ill on the way and died… Esarhaddon reigned twelve years… Shamash-shum-ukin in Babylon and Ashurbanapal in Assyria, his two sons, took their seats on the throne.”

After Esarhaddon's death, his two sons take their seats on separate thrones: Shamash-shum-ukin in Babylon and Ashurbanapal in Assyria.
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Cuneiform Parallels to the Old Testament TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1; lines 8313-8514 confidence: medium

The porter asks the great Ishtar not to destroy and says he will announce her name to Ereshkigal; he goes within and identifies Ishtar as Ereshkigal's sister.

The porter identifies Ishtar to Ereshkigal as Ereshkigal's sister during the underworld entry episode.
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Cuneiform Parallels to the Old Testament TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1; lines 8729-8924 confidence: medium

The text turns obscurely to Tammuz, beloved of her youth, with pure waters, good oil, red garment, lapis-lazuli flute, and Belili; the note identifies Belili as Tammuz's sister, and the lines mention her brother's wailing and precious stones.

Tammuz is called beloved of her youth; Belili is identified as his sister and is described as hearing the wailing of her brother.
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mongol

Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 679-814 confidence: high

Shikeer offers to go with Yoro for death or life; Yoro embraces him and says, "I am Gessar Khan, the son of heaven, sent by Buddha to uproot the tenfold evil," then tells Shikeer to stay and guard Sanglun.

Shikeer kneels before Yoro and says he will go with him whether for death or life; Yoro calls him his chosen friend and heart's brother.
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Gessar Khan V. THE TWELVE-HEADED GIANT / VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY.; lines 4739-4906 confidence: high

The creature addresses Gessar as all-conquering and all-healing, identifies himself as Shikeer his brother, says his head was struck from his body at the Chatun Stream, and is embraced by Gessar as both weep.

Shikeer appears after decapitation, identifies himself as Gessar's brother, and says his spirit cannot find repose in heaven or on earth until his vanquisher and kin are destroyed.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7410-7521 confidence: high

Vikramâditja asks his mother about a newborn infant left in a wolves' den during her flight from the Schimnus; she confirms it, and Schalû becomes as a son to her and as a brother to Vikramâditja.

Schalû is made Vikramâditja's brother, and the two set out together toward Gandharva's capital to investigate and recover the inheritance.
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Sagas from the Far East TALE IV. / THE PIG'S HEAD SOOTHSAYER. / TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED.; lines 2301-2391 confidence: high

Moonshine overhears the promise, tells Sunshine, asks how the danger can be averted, and weeps because he loves Sunshine as his own life.

Moonshine warns Sunshine and the brothers depart together secretly at night with provisions, traveling eastward.
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Sagas from the Far East TALE IV. / THE PIG'S HEAD SOOTHSAYER. / TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED.; lines 2301-2391 confidence: high

Moonshine overhears the promise, tells Sunshine, asks how the danger can be averted, and weeps because he loves Sunshine as his own life.

Moonshine refuses to remain behind without Sunshine and accompanies him despite the danger of exile.
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Sagas from the Far East TALE IV. / THE PIG'S HEAD SOOTHSAYER. / TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED.; lines 2503-2545 confidence: high

Sunshine replies that he is a mighty Khan's son; his stepmother tried to divide him from his brother and kill him; the brothers fled and were taken in by the Hermit.

Sunshine and Moonshine fled from danger, identify themselves as the Khan's two sons, announce their return, and are brought home in honor.
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Sagas from the Far East TALE IX. / FIVE TO ONE. / TALE X. / THE BITING CORPSE.; lines 3335-3437 confidence: high

Two brothers married two sisters; the elder is rich and miserly, gives nothing to the younger, holds a feast, and repeatedly fails to invite the younger brother.

The passage centers on two estranged brothers; the younger brother is mistreated and excluded, yet acts to save the elder brother from wrongful execution.
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Sagas from the Far East TALE XIII. / THE FORTUNES OF SHRIKANTHA. / TALE XIV. / THE AVARICIOUS BROTHER.; lines 4080-4198 confidence: high

Two brothers live in a Western India city; the elder has no inheritance and sells herbs and wood, while the younger is wealthy, gives him nothing, and holds an entertainment without inviting him.

The passage sets the brothers in opposed social and economic positions, with the younger refusing to share or invite the elder.
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Sagas from the Far East TALE XIII. / THE FORTUNES OF SHRIKANTHA. / TALE XIV. / THE AVARICIOUS BROTHER.; lines 4200-4307 confidence: medium

The Lama says his books show one remedy: "The hammer and bag of which your brother is possessed could loose the knots; there is nothing else."

The afflicted man must seek help from the brother who owns the necessary hammer and bag, despite previous hostility and distrust.
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Sagas from the Far East TALE XVIII. / HOW SHANGGASBA BURIED HIS FATHER. / TALE XIX. / THE PERFIDIOUS FRIEND.; lines 5190-5267 confidence: high

The calf follows the traces of its mother's flesh, comes to the sleeping lioness, suckles along with the cub, and is then spared and suckled together with the cub.

The calf and cub suckle from the same lioness, are described as having shared the same milk, and are commanded to live at peace despite possible enemy speech.
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6438-6507 confidence: medium

Gandharva names his son Vikramâditja, foretells the handmaid’s son Bhartrihari as Vikramâditja’s servant, and goes up to deva’s paradise.

Gandharva foretells that Bhartrihari will serve Vikramâditja, and the narrator identifies the devoted inferior half-brother as a recurring incident across accounts.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 1922-2011 confidence: medium

After Buga Khan's death, his two sons quarrel over a concubine left by him, divide the country, and rule separately: Baibuga/Taiyang in the level country and Buiruk in mountain places.

Buga Khan's two sons quarrel over a concubine, divide the country, rule separately, and become enemies.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 2654-2751 confidence: medium

Temudjin sends words to the slave Togrul, recites his descent, asks why he adheres to Wang Khan, and says Togrul is his slave by inheritance though addressed as brother.

Temudjin frames relations through brotherhood and shared father-like status, while accusing Sengun of envy and hostility.
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The Mongols - A History CHAPTER I / CLASSIFICATION, MYTH AND REALITY / CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER; lines 879-961 confidence: high

Hoelun supports her family in poor, hostile conditions. Her children make hooks from needles and fish in the river Onon; Temudjin catches a golden-hued trout, which Baiktar and Belgutai take from him.

Temudjin's golden-hued trout and earlier bird are taken by half-brothers, prompting complaint, maternal admonition, and escalating sibling conflict.
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The Mongols - A History CHAPTER I / CLASSIFICATION, MYTH AND REALITY / CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER; lines 879-961 confidence: high

Temudjin and Kassar see Baiktar herding horses on a hill, approach from behind and in front with arrows, and Baiktar asks them to spare Belgutai even if they kill him.

Temudjin and Kassar approach Baiktar from opposite sides and kill him with arrows after his plea to spare Belgutai.
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The Mongols - A History CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX / CHAPTER X; lines 7974-8059 confidence: medium

Vassaur attacks near Malattia; after Kei Kosru's death, Yzz ud din, Rokn ud din, and Alai ud din succeed him, have their names on coinage and in mosque mention, and Shems ud din maneuvers against Rokn ud din while sending him to Kuyuk with tribute and presents.

Three brothers succeed Kei Kosru; later the rule of Rum is divided between Yzz ud din and Rokn ud din, while Alai ud din is eventually joined to Yzz ud din in sovereignty.
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The Mongols - A History WANG KHAN OF THE KERAITS / CHAPTER IV / TEMUDJIN TAKES THE TITLE OF JINGHIS AND REWARDS HIS / EMPIRE BUILDERS; lines 3301-3378 confidence: medium

Kokochu/Taibtengeri is named as a shaman of boundless ambition; the seven brothers beat Juchi Kassar, who complains to Jinghis and is rebuked.

After Kassar is beaten and Taibtengeri warns Jinghis about Kassar's future rule, Jinghis goes to Kassar by night and restrains and questions him.
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buddhist

Jataka tales THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE; lines 1228-1339 confidence: medium

When the water-sprite offers to bring back one brother, the eldest asks for the younger one, saying their father sent them away on Sun Prince's account and he could not leave Sun Prince there.

When offered only one brother's return, the eldest asks for Sun Prince rather than the middle brother, explaining he cannot leave the youngest behind.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I ANABHIRATI-.TATAKA. / MUDULAKKHANA-JATAKA. / C.J. 11 / UCCHANGA-JATAKA.; lines 10287-10377 confidence: high

Offered one of the three, the woman asks for her brother, explaining that she may get another husband and son, but with her parents dead can never get another brother.

The woman states that she can get another husband and son but cannot get another brother since her parents are dead, and the stanza repeats this reasoning.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I GAMANI-JATAKA. / MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA. / LAKKHAXA-JATAKA.; lines 3320-3366 confidence: medium

After four months in the forest, the herds return; Blackie repeats his folly and comes back alone, while Luckie returns before his parents with the whole five hundred deer.

The Bodhisatta has two sons whose opposite conduct produces opposite outcomes: Luckie returns with kin, Blackie returns without his herd.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I NALAPANA-JATAKA. / KURUNGA-JATAKA. / KUKKURA-JATAKA. / AJANNA-JATAKA.; lines 4816-4861 confidence: medium

A chariot-fighting warrior harnesses two Sindh horses, described as brothers, sallies from the city, breaks six camps, and captures six kings; the elder horse is wounded.

The two Sindh horses are explicitly called a pair of brothers and are harnessed to the chariot in the battle episode.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I S ERIVANIJA- JATAK A. / CULLAKA-SETTHI-JATAKA. / TANDULANALI-JATAKA. / DEVADHAMMA-JATAKA.; lines 2638-2723 confidence: medium

In the past, Brahmadatta reigns in Benares in Kasi; the Bodhisatta is born as the king's son by the queen and named Prince Mahimsasa.

The past-life narrative names multiple royal sons: Prince Mahimsasa, Prince Moon, and Prince Sun.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I S ERIVANIJA- JATAK A. / CULLAKA-SETTHI-JATAKA. / TANDULANALI-JATAKA. / DEVADHAMMA-JATAKA.; lines 2725-2801 confidence: medium

Prince Sun sees his brothers leaving the palace, learns the reason, decides to go with them, and joins their company.

The brothers leave together, reach the Himalayas, and two younger princes are sent one after another to a dangerous pool.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 17552-17655 confidence: high

Maddi laments that she has tended her husband and children, brought forest foods and flowers, and asks whether Jali and Kanhajina have been seen.

Jali and Kanhajina are repeatedly named together as Maddi’s little children and are sought together as a pair.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6336-6446 confidence: medium

Accimukhi, the Bodhisatta's half-sister, loves him, asks to go with the departing Subhaga, proposes becoming a frog because of his ascetic dress, and becomes a young frog in his matted hair.

Accimukhi's love for the Bodhisatta motivates her to accompany the search, and the Great Being recognizes his brother Sudassana in the crowd, approaches him, and weeps with him.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER VI / THE COMING OF VIJAYA / CHAPTER VII / THE CONSECRATING OF VIJAYA; lines 7109-7251 confidence: high

The yakkhim's maternal uncle finds the children, learns they are Kuvanna's, says their mother has been slain and they too will be killed if seen, and tells them to flee; they go to Sumanakuta.

The son and daughter of Vijaya and the yakkhim are warned that their mother has been slain and that they too will be killed if seen, so they flee to Sumanakuta.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER VI / THE COMING OF VIJAYA / CHAPTER VII / THE CONSECRATING OF VIJAYA; lines 7253-7294 confidence: medium

An unnamed figure took his younger sister as wife, had sons and daughters, dwelt in Malaya with the king's leave, and the Pulinda are said to spring from them.

A sibling pair marry, have children, dwell in Malaya, and are identified as the source from whom the Pulinda are sprung.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11662-11776 confidence: medium

When the boys are ten and twelve, the king tests them with leftover rice from the bhikkhus, divided into portions tied to thoughts of never turning away from the bhikkhus and of the brothers being without enmity; both eat the two portions.

Gamani-Abhaya and Tissa are tested together as brothers, eat the portion tied to being without enmity toward one another, and both reject the portion tied to never fighting the Damilas.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXIII / THE LEVYING OF THE WARRIORS / CHAPTER XXIV / THE WAR OF THE TWO BROTHERS; lines 12229-12372 confidence: high

Ministers inform Dutthagamani; he places outposts, comes to Mahagama, has himself consecrated king, repeatedly asks his brother for his mother and elephant, then goes to war; many thousands of his men fall in battle.

The chapter frames the conflict as a war between brothers, and the narrative describes Dutthagamani and Prince Tissa moving from succession tension to battle and pursuit.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXIII / THE LEVYING OF THE WARRIORS / CHAPTER XXIV / THE WAR OF THE TWO BROTHERS; lines 12374-12502 confidence: high

The king assembles sixty thousand men, begins war with his brother, rides a mare against Tissa on the elephant Kandula, circles and leaps over the elephant, and shoots a dart over Tissa, wounding only the elephant’s back-skin.

The passage centers on two royal brothers fighting in battle and later sitting and eating together in reconciliation.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXV / THE TWELVE KINGS / CHAPTER XXXVI / THE THIRTEEN KINGS; lines 16713-16858 confidence: medium

Khujjanaga reigns one year; his younger brother Kuncanaga slays him and reigns two years; during the Ekanalika famine Kuncanaga maintains almsgiving for five hundred bhikkhus.

Kuncanaga, the younger brother of Khujjanaga, slays the reigning brother and rules after him.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXVII / KING MAHASENA1 / APPENDIX A / THE DYNASTY OF MAHASAMMATA; lines 17527-17705 confidence: medium

The sons withdraw into the wilderness with their sisters, marry them, later build Kapilavastu, and their descendants are the Sakyas.

The sons of Iksvaku take their accompanying sisters as wives, and their descendants are identified as the Sakyas.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) KV LLAVAGGA. / CTJLLAVAGGA. / SEVENTH KHANDHAKA. / I 1 .; lines 10663-10698 confidence: medium

Mahinama the Sakyan and Anuruddha the Sakyan are introduced as two brothers; Anuruddha is described as delicately nurtured.

Mahinama and Anuruddha are introduced explicitly as two brothers.
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fjort

Notes on the Folklore of the Fjort (French Congo) AND CHIMPUKELA 94 / XXV. THE FETISH OF CHILUNGA 96 / XXVI. THE LEOPARD AND THE CROCODILE ... ... ... 98 / XXVII. WHY SOME MEN ARE WHITE AND OTHERS BLACK 101; lines 376-397 confidence: low

"How THE FETISH SUNGA PUNISHED MY GREAT-UNCLE'S TWIN BROTHER, BASA"

The title identifies Basa as the narrator's great-uncle's twin brother.
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Notes on the Folklore of the Fjort (French Congo) HIS BROTHER, LINGUISTER FRANCISCO ... ,, 114 / V. CLIMBING A PALM-TREE FOR PALM-WINE 121 / NOTES ON THE EOLKLOEE OF THE FJOKT. / INTRODUCTION.; lines 428-531 confidence: medium

The writer mentions Fjort and neighbouring stories of living men descending into hell, identifies “The Twin Brothers” as a leading example, and calls “How the Spider won and lost Nzambi's Daughter” Prometheus-like.

“The Twin Brothers” is named as Mr. Dennett's finest example of the living descent into hell story pattern.
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Notes on the Folklore of the Fjort (French Congo) HOW KENGI LOST HER CHILD. 59 / THE TWIN BROTHERS. 61 / THE TWIN BROTHERS. 63 / XIII.; lines 3848-3928 confidence: medium

Title identifies the younger brother as knowing more than the elder; opening says the brothers cannot agree and the younger's claim enrages the elder.

The title and opening identify a younger brother who asserts superior knowledge over his elder brother, causing conflict.
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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) HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59 / THE TWIN BROTHERS. 61 / THE TWIN BROTHERS. 63; lines 3770-3845 confidence: medium

The brothers quarrel over the followers: Mavungu claims them as elder, Luemba claims them because he gave them life, and Mavungu kills Luemba while Luemba's horse stays by the body.

After the revival, Mavungu and Luemba dispute ownership of the followers, leading to one brother killing the other and then being killed in turn.
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Notes on the Folklore of the Fjort (French Congo) HOW THE WIVES RESTORED THEIR HUSBAND / TO LIFE. / HOW JNSASS1 (GAZELLE) GOT MARRIED. 37 / THE VANISHING WIFE. 41; lines 3049-3108 confidence: high

Mavungu and Luemba are sons of one mother; Luemba is fine and handsome, while Mavungu is puny, dwarfish, and mean-looking.

The passage contrasts handsome, favored Luemba with maltreated Mavungu, both sons of the same mother.
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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) INTRODUCTION. XIX / XX INTRODUCTION, / INTRODUCTION. XXI / XX11 INTRODUCTION.; lines 1188-1256 confidence: medium

Alfonso I fought Pasanquitama for the crown and had his army “saved from immolation and given victory by the appearance of St. James and an angelic host fighting on his side.”

Alfonso I and his brother Pasanquitama are described as fighting for the crown.
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Notes on the Folklore of the Fjort (French Congo) NOTES ON THE FOLKLOKE OF THE FJOKT. / THE FOLKLORE OF THE FJORT. / THE FOLKLORE OF THE FJORT. 3 / THE FOLKLORE OF THE FJORT. 5; lines 1710-1782 confidence: high

Ntangu the sun and Ngonde the moon are two brothers who race; Ngonde catches Ntangu and wins. The narrator links the story to visible sun and moon patterns and mentions two-brother journeys to the 'land whence no man returns' as sun-myths.

Ntangu the sun and Ngonde the moon are described as two brothers who race; Ngonde catches Ntangu, but Ntangu never catches Ngonde.
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Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. 19 / THE FOLKLORE OF THE FJORT. 21 / THE FOLKLORE OF THE FJORT.. 23 / HOW A NATIVE STORY IS TOLD.; lines 2463-2541 confidence: high

The embedded tale begins with two brothers, Smart Man and Fool, who go shooting to supply their parents; they enter a mangrove swamp at falling tide to watch for fish at the roots.

The tale explicitly begins with two brothers named Smart Man and Fool.
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Notes on the Folklore of the Fjort (French Congo) THE TWIN BROTHERS. 61 / THE TWIN BROTHERS. 63 / XIII. / THE YOUNGER BROTHER WHO KNEW MORE THAN THE ELDER. 67; lines 3931-3998 confidence: high

The elder brother, hunting nearby, hears voices, recognizes his brother, comes to him, and hears the owner present the dispute about the female in the trap.

The passage centers on a younger and elder brother, with the elder brother intervening to resolve the younger brother's crisis.
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Notes on the Folklore of the Fjort (French Congo) THE SONG OF HUNGER. 163 / INDEX. / INDEX. / I., 146; lines 7625-7717 confidence: medium

“Descent into Hell, ii., and see Brothers, The Twin”

The index cross-references “Brothers, The Twin,” and separately identifies Basa as a twin brother in a story title.
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Notes on the Folklore of the Fjort (French Congo) THE SONG OF HUNGER. 161 / THE SONG OF HUNGER. / THE SONG OF HUNGER. 163 / INDEX.; lines 7394-7517 confidence: medium

Brother entries include a younger brother who knew more than the elder, twin brothers, and three brothers.

The index lists a story of a younger brother who knew more than the elder.
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Notes on the Folklore of the Fjort (French Congo) X INTRODUCTION. / INTRODUCTION. XI / INTRODUCTION. XV / XV111 INTRODUCTION.; lines 1043-1077 confidence: low

The passage treats the tradition of the two sons of Fumu Kongo as historical and cites Nkissism in KaCongo and Loango, surrounded by a dissimilar fetish form except toward the sea and Congo, as evidence.

The passage explicitly mentions 'the tradition of the two sons of Fumu Kongo.'
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Notes on the Folklore of the Fjort (French Congo) XY. THE ANTELOPE AND THE LEOPARD ... ... ... 71 / XVII. THE TURTLE AND THE MAN / XVIII. KILLING A LEOPARD 80 / XIX. THE GAZELLE AND THE LEOPARD ... ... ... 82; lines 352-374 confidence: high

“XII. THE TWIN BROTHERS 60”

A contents entry is titled “The Twin Brothers.”
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Notes on the Folklore of the Fjort (French Congo) XY. THE ANTELOPE AND THE LEOPARD ... ... ... 71 / XVII. THE TURTLE AND THE MAN / XVIII. KILLING A LEOPARD 80 / XIX. THE GAZELLE AND THE LEOPARD ... ... ... 82; lines 352-374 confidence: high

“XIII. THE YOUNGER BROTHER WHO KNEW MORE THAN / THE ELDER 65”

A contents entry is titled “The Younger Brother Who Knew More Than the Elder.”
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malay

Malay Magic THE MALA Y PANTHEON / THE GENII / THE MALA V PANTHEON / ORIGIN OF THE GENII; lines 5145-5192 confidence: medium

Other magicians derive the genii from parts of the great snake Sakatimuna, from blood that spirted upward when the first twins Abel/Cain or Habil/Kabil bit their thumbs, and from the big cocoa-nut monkey or baboon, berok besar.

Blood from the first twins' thumb-biting is given as a source for the genii and, in another account, for the White Genie.
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Malay Magic THE MALA Y PANTHEON / THE GENII / THE MALA V PANTHEON / ORIGIN OF THE GENII; lines 5145-5192 confidence: high

The Black King of the Genii is said to have become identified with Kala and then a separate personality; the Black and White Genii are brothers, while the White Genie is declared Maharaja Dewa or Mahadewa, a special name of Shiva.

The Black and White Genii are explicitly declared to be brothers and are distinguished by black/white designations.
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Pagan Races of the Malay Peninsula, Volume 1 QUIVERS AND CHARM-TUBES.4 / MYTH-BAMBOOS AND OTHERS.1 / VOL. I 2 G / C 3; lines 23823-23968 confidence: high

Figures 23 and 25 are gigantic brother spirits, Abang and Chalog/Adik; both guard Tuhan's heaven Tasig. Their bamboo spears and Kari's lightning-carrying flowers are represented.

Abang and Chalog are explicitly described as brothers, elder and younger, with the younger under the elder's authority and both guarding Tasig.
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Pagan Races of the Malay Peninsula, Volume 2 BIRTH-CUSTOMS AND BELIEFS / SAVAGE MALAYS OF JO HO R / CHAP. I SAVAGE MALAYS OF JOHOR 23 / CHAP. I MALAYAN SEA-GYPSIES 27; lines 1508-1554 confidence: medium

Small flying lizards can turn themselves into crocodiles; the crocodile and shark are regarded as brothers.

The passage states that the crocodile and the shark are regarded as brothers.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. V SAVAGE .UAI.AYS OF SELANGOR 149 / I50 MUSIC. SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 151 / CHAP. V SAVAGE MALAYS OF SELANGOR 153; lines 8262-8463 confidence: medium

The lace-lizard's chief is now the crocodile; it was once the crocodile's younger brother. The song names a land crocodile and salt-sea crocodile, one on land and one in water, and instructs slaying the lace-lizard.

The lace-lizard is said once to have been the crocodile's younger brother, and the song contrasts a land crocodile and salt-sea crocodile, one on land and one in water.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. V SAVAGE MALA YS OF SELANGOR 165 / MUSIC, SONGS, AND FEASTS / PART III / SA VAGE MALA YS OF SELANGOR; lines 9657-9838 confidence: medium

"Who was it made the land Semujong? / Sister Nyai Techap and Gaffer Klambu / Together made the land Semujong."

Nyai Techap and Gaffer Klambu/To' Klambu are identified as siblings, and the song says they together made the land Semujong.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 203 / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209; lines 11946-12002 confidence: medium

Champa and Chalog are brother giants, Champa elder, represented as guardians of Tuhan's Paradise called Tasig; they carry bamboo-spears and watch the lightning-hiding flowers belonging to Kari.

Champa and Chalog are two brother giants, armed and stationed as guardians of Tasig and of Kari's lightning-hiding flowers.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213; lines 12148-12222 confidence: high

Pie and Simei are described as central figures; Kari creates everything except Earth, Pie completes Earth and makes men, Kari gives them souls or life, Pie and Simei live in the Jelmol Mountains, Puttos rule districts under them, and Simei gives light to fireflies for visits to sick women.

Pie and his sister Simei are explicitly named as central figures of Semang mythology and act in complementary roles involving creation, healing, and charm designs.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219; lines 12581-12607 confidence: medium

The Raja sends his two youngest sons; the elder kills the younger and then himself at Tanjong Batu.

The elder of the Raja's two youngest sons kills the younger and then himself.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 325 / SA VA GE MA LA YS OF AIA LA CCA 329 / CHAP. VI SAVAGE MALA YS OF MALACCA 331 / CHAP. VI SAVAGE MALAYS OF SELANGOR 333; lines 18002-18076 confidence: high

Through Mertang, the first Poyang, and his younger brother B'lo the earth was first peopled; their mother is Handful of Earth and their father Drop of Water.

Mertang and his younger brother B'lo are named as the figures through whom the earth was first peopled.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF SELANGOR 311 / SAVAGE MALAYS OF SELANGOR 313 / CHAP. VI SA VAGE MALA YS OF SELANGOR 315 / CHAP. VI SAVAGE MALAYS OF SELANGOR 317; lines 17111-17206 confidence: high

The plain shone like silver; the prophets partly understood one another and called earth 'menia'; Nabi Isa was Nabi Melaikat's elder brother and protector; the Malays were sea-folk from overseas.

Nabi Isa is described as the elder brother of Nabi Melaikat and as protecting him as his younger brother.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF SELANGOR 317 / MANTRA. / CHAP. VI SAVAGE MALAYS OF MALACCA 321 / VOL. II Y; lines 17324-17368 confidence: high

The first two men are Poyang Mertang and his brother B'lo/Belo; Poyang Mertang has many children, complains to the creator, and half of the children are turned into trees.

The first two men of the human race are explicitly named as brothers.
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Pagan Races of the Malay Peninsula, Volume 2 SA VA GE MA LA YS OF AIA LA CCA 329 / CHAP. VI SAVAGE MALA YS OF MALACCA 331 / CHAP. VI SAVAGE MALAYS OF SELANGOR 333 / SA VAGE MALA YS OF MALACCA; lines 18079-18162 confidence: medium

Mertang marries his youngest sister, from whom the Mantra descend; B'lo marries the other sister and has no offspring.

Mertang marries his youngest sister, and the Mantra are said to descend from them.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 239 / VOL. II R / SAKAI OF PERAK 247 / SAKAI OF PERAK 263; lines 14639-14749 confidence: high

The former Batin's brother left two sons, Abang and Adik. While crossing a stream on a tree-trunk, the trunk breaks and both fall into the water, the elder upright and the younger seated.

The elder and younger brothers fall differently into the water; a medicine-man interprets the event as indicating divergent futures, after which the younger leaves for Menangkabau and the elder remains.
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Pagan Races of the Malay Peninsula, Volume 2 SAVAGE MALAY'S OF JO HO R / CHAP. VI SAVAGE MALAYS OF JOHOR 353 / CHAP. VI SAVAGE MALAYS OF JOHOR 355 / CHAP. VI SAVAGE MALAYS OF JOHOR 357; lines 19068-19153 confidence: medium

The woman conceived in her leg calves; a male came from the right leg and a female from the left. The passage explains a prohibition on intermarriage by same-womb issue, says all mankind descends from these two children, and says Pirman looked down and counted the multiplied humans.

The woman conceives in her leg calves and produces a male child from the right leg and a female child from the left; mankind descends from them.
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Pagan Races of the Malay Peninsula, Volume 2 SAVAGE MALAY'S OF JO HO R / CHAP. VI SAVAGE MALAYS OF JOHOR 353 / CHAP. VI SAVAGE MALAYS OF JOHOR 355 / CHAP. VI SAVAGE MALAYS OF JOHOR 357; lines 19068-19153 confidence: high

The woman conceived in her leg calves; a male came from the right leg and a female from the left. The passage explains a prohibition on intermarriage by same-womb issue, says all mankind descends from these two children, and says Pirman looked down and counted the multiplied humans.

The text explicitly says all mankind descends from the two children of the first pair and connects this with a marriage rule about issue of the same womb.
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guiana amerindian

An Inquiry into the Animism and Folk-Lore of the Guiana Indians BOTH) THE SPIBITS OF THE SKY. 257 / BOTH) OMENS, CHABMS, TALISMANS 273 / OMENS, CHABMS, TALISMANS / OMENS, CHABMS, TALISMANS; lines 10119-10210 confidence: high

In the Carib story, two brothers set tapir traps; the younger catches a tapir, the elder takes the meat and leaves entrails, and the younger persuades his mother to leave with him.

Two brothers contend after the younger catches a tapir and the elder takes the meat, leading to separation and later conflict.
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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 5588-5649 confidence: high

The father scolds the two boys for idling; angered, they go to a distant house in the swamps and must hunt, fish, and eat ite-palm beetle grubs.

The narrative centers on two brothers who leave home together, encounter omens, and are attacked, with one dying and the other surviving.
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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: high

Pia and his brother stay with an old woman who is really a frog in a house among cotton-trees; they discover cassava-starch falls from a white shoulder spot and burn cotton beneath her, scorching her skin.

Pia and Makunaima are brothers who travel together, are identified as the two Heroes, and perform acts connected with fire, waterways, and waterfalls.
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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 1759-1846 confidence: high

Amalivaca and his brother Vochi created the world; while making the Orinoco, they discussed making it flow up and down at once to help paddlers.

Amalivaca and his brother Vochi create the world and deliberate over the Orinoco's flow.
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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 909-979 confidence: medium

Hariwali's mother cries nightly; Hariwali's heart softens and he decides to fetch his brother, noting that his medicine caused the brother's capture, and tells the old woman to pack for permanent departure.

Hariwali decides to fetch his brother, releases him from the Yawahu's house, restores the bones to his skin, and leads him home.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 14083-14141 confidence: medium

Two brothers are introduced; the elder goes to the field, leaving his wife at home grating cassava, and the younger habitually visits when he knows the elder is absent.

The story explicitly involves two brothers, with the younger visiting the elder's wife during the elder's absence and attempting coercion.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8286-8338 confidence: high

Two brothers are introduced; the elder, Nohiabassi, is a celebrated hunter who reaches a creek and climbs a tree to watch for animals.

The narrative centers on two brothers who together encounter Nahakoboni, identified as a Bush Spirit or Hebu.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115 / FAMILIAR SPIRITS / Chapter VIII; lines 4377-4439 confidence: medium

The wife remains hidden until dawn, buries the body, runs home, tells her brother what happened, and says she is now a widow; the brother resolves to kill the Spirit.

The widow and her brother act together: she reports the killing, he plans revenge, she lures the Spirit, and he shoots the Spirit and the Spirit's wife.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115 / FAMILIAR SPIRITS / Chapter VIII; lines 4778-4854 confidence: high

Two hunting brothers hear a drinking party deep in the forest; the elder proposes joining it, while the younger says such a remote party must be spirits.

Two brothers act together at first, but the elder joins the suspect revelry and drinks while the younger refuses out of fear of spirits.
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4779-4963 confidence: medium

After the floods fail, Amalivaca finds the land rugged; with his brother’s aid he makes smoother slopes and charms away many rocks and cliffs.

After the flood, Amalivaca’s brother assists him in making rugged land more suitable for habitation.
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The Central Caribs GEOGRAPHICAL ENVIRONMENT / THE MACUSIS1 / MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X; lines 2790-2892 confidence: high

In the beginning the world was full of bad men; two brothers, Entcekerang the elder and Anike the jester, saw their evil and turned them into stones now seen on the savannah and in the mountains.

In the creation account, two brothers see the evil of the bad men in the beginning and turn them into stones visible in the landscape.
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The Central Caribs GEOGRAPHICAL ENVIRONMENT / THE MACUSIS1 / MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X; lines 2790-2892 confidence: medium

In the beginning the world was full of bad men; two brothers, Entcekerang the elder and Anike the jester, saw their evil and turned them into stones now seen on the savannah and in the mountains.

Anike is one of the two brothers in the creation account and is called the jester.
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The Central Caribs GEOGRAPHICAL ENVIRONMENT / THE MACUSIS1 / MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X; lines 2894-3014 confidence: high

The brothers decide to cut the tree down for planting material, use stone axes, prepare a very large mat, and after the tree falls gather and plant the edible things; the younger brother commands the tree to be hard on the elder brother’s side.

The two brothers obtain cultivated plants, survive the flood, bring fish to pools, and build rock falls before leaving the world.
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The Central Caribs GEOGRAPHICAL ENVIRONMENT / THE MACUSIS1 / MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X; lines 2894-3014 confidence: high

The tree contains water; when cut, the water covers the world. The brothers climb two miritci palms that grow with the flood, eat palm fruit, throw seeds into the water to build land, and the flood covers mountains for twenty days before receding.

The two brothers save themselves from the flood by climbing two palm trees that grow with the rising water.
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kimbundu

Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA. / NA NZUA DIA KIMANAUEZE. / NA NZUA DIA KIMANAUEZE.; lines 2943-3063 confidence: medium

The traveler reaches a camp, tells travellers he is going to his brother and that two cocks died on the road, receives cooked food, eats, and sleeps.

The traveler says he is going to his brother and later worries about traveling to Loanda, where he has no kinsman or friend.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA. / NA NZUA DIA KIMANAUEZE. / NA NZUA DIA KIMANAUEZE.; lines 3065-3194 confidence: medium

Na Nzua enters the Lord Governor's house, finds Na Maria, and asks whether the young woman is the sister for whom he was sent; Na Maria says that she is.

Na Nzua asks Na Maria whether the rescued young woman is her sister, and Na Maria confirms it.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3256-3421 confidence: high

The younger child still in the womb asks for sword, knife, staff, and kilembe, tells the mother to sit well, emerges, and speaks a formula including the tree of lukula.

Sudika-mbambi and Kabundungulu are born in sequence, both speak at birth, both participate in magical building, and the younger is assigned a protective home role.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3423-3537 confidence: high

Kabundungulu, the younger brother, looks at his elder brother’s life-tree, sees it withered, says the elder is going to die, pours water on it, and it grows green.

Kabundungulu, the younger brother, observes the elder’s withered life-tree, interprets it as danger of death, and restores its greenness with water.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3539-3620 confidence: high

Kabundungulu, the younger brother, goes behind the house to see the kilembe; finding it dry, he says his elder is dead and that he will follow where the elder went.

Kabundungulu identifies his elder's death, follows his path, captures Kimbiji, and restores Sudika-mbambi.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3539-3620 confidence: high

The brothers take the path, reach the hole where Sudika-mbambi died, get out on earth, find four Kipalendes and drive them away. Kabundungulu asks for one woman because Sudika-mbambi has two; Sudika-mbambi refuses.

After dispute over women, the elder and younger fight unsuccessfully, then Sudika-mbambi goes east and Kabundungulu goes west.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3539-3620 confidence: high

The brothers quarrel, strike each other, and thrust swords at each other without killing or cutting one another; Sudika-mbambi sets a staff on the ground and an antelope in the sky and goes East, while Kabundungulu goes West.

The brothers strike each other and thrust swords at each other, but neither can kill or cut the other.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NGANA FENDA MADIA. / NGANA FENDA MARIA. / FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA.; lines 2340-2476 confidence: high

“His father died; his mother died. They left him with his sister Fenda Maria...”

The passage begins with the death of both parents and leaves the story centered on elder brother nga Nzua and younger sister Fenda Maria.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NGANA FENDA MADIA. / NGANA FENDA MARIA. / FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA.; lines 2478-2590 confidence: high

Fenda Maria says she longs for her elder brother Nga Nzua, returns to his house, is seized and flogged, and the brother remains silent.

Fenda Maria explicitly says longing holds her after her elder brother Nga Nzua and returns to his house.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NGANA FENDA MADIA. / NGANA FENDA MARIA. / FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA.; lines 2592-2692 confidence: high

Someone reports her to the Governor; the Governor arrives, arrests nga Nzud, asks about Kamaria, hears the brother say she is his sister, and hears Maria say she was his sister but now is his slave.

Maria and her elder brother are central; she says he made her a slave, confronts him publicly, and later arranges for the two of them to live together.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. 11. / NO. III. / NO. IV. / NO. V.; lines 10144-10239 confidence: high

"one brother representing the thunder-clap, the other the echo roaring back from the opposite side of the cloud-world."

The epilogue is said to make the legend a meteorological myth, with one brother as thunder-clap and the other as echo.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. IX. / NO. X. / NO. XI. / NO. XII.; lines 10790-10824 confidence: high

“There is a striking resemblance between this fratricide and its revelation by ever reviving animal-witnesses” and a Sechuana example.

The note describes a fratricide revealed by ever-reviving animal witnesses and compares it with variants where a bird or mushroom exposes the killing.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. XXXII. / NO. XXXIII. / NO. XXXIV. / NO. XXXV.; lines 11706-11731 confidence: medium

No. XXXV is identified as Mbaka in dialect and Mbamba in origin; it tells how the dog exchanged the freedom of bush-life and the company of his brother, the jackal, for men and civilization.

The dog is paired with his brother the jackal, and the following counterpart is said to concern the house-hog’s separation from his brother the bush-hog.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes VIII. / O ANA A MUTUDI. / VIII. / THE CHILDREN OF THE WIDOW.; lines 4205-4315 confidence: high

A woman’s children grow up; their father dies; the elder and younger decide to learn hunting, take guns, enter the woods, find no game, and flee from rain.

The passage repeatedly organizes action around elder and younger children who go together into dangerous houses and survive.
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romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1000-1127 confidence: medium

"This apple will show every one that I am she," replied the girl, drawing it from her bosom; she adds that the older sons knew nothing about it.

The older brothers are associated with prior wrongdoing against the youngest, are asked to seek forgiveness, and die in the ordeal, while the youngest survives.
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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 1257-1408 confidence: high

The fisherman asks what to do, and the second fish instructs him to gather dew from leaves, let the fish swim in it, put them in the sun, and return only once the dew is dried by sunbeams.

Two speaking fish become identical twin princely boys marked with golden hair and golden stars; they mature at an extraordinary rate.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3697-3818 confidence: medium

The empress bears a beautiful boy, while the maid-servant bears a son the same night who exactly resembles the prince; the boys are named Busujok and Siminok, with footnote glosses.

Busujok and Siminok are born the same night to different mothers, cannot be distinguished from each other, grow up together, and address each other as brothers.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3820-3940 confidence: medium

Siminok learns Busujok has gone hunting and not returned, rides after him with horse and greyhounds, reaches a forest, and pursues the Wood Witch until she climbs a tall tree.

Siminok seeks his missing brother, defeats the Wood Witch's trick, and forces her to bring up Busujok from within herself along with horse and dogs.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3820-3940 confidence: high

Busujok suspects Siminok of winning his wife's love; the brothers bandage the horses' eyes and ride; Busujok hears a groan and discovers Siminok is gone, having fallen into a spring and drowned.

Busujok suspects Siminok despite his explanation, arranges the blindfolded-horse trial, and Siminok dies in the spring.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3820-3940 confidence: medium

Busujok grieves and repents, rides blindfolded toward the forest, falls into the same spring, and dies; at the same time Busujok appears as the morning star and Siminok as the evening star.

After both brothers die in the same spring, the passage states that Busujok appears as the morning star and Siminok as the evening star.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4143-4247 confidence: high

A poor widow has a brave son and beautiful daughter; when the girl reaches sixteen, a dragon steals her and carries her far away to the shore of another country.

The widow's beautiful daughter, sister of the Poor Boy, is stolen by a dragon and carried to another country.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4249-4351 confidence: high

The Wood Witch reveals who she is, says she knows the boy's identity and journey, and tells him his sister is in the other world, reachable by inhabitants of earth only in one way.

The Wood Witch says the boy's sister is in the other world, gives the route, and the boy immediately sets off to continue the quest.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4675-4785 confidence: high

The Poor Boy offers ash-cake bread; after tasting it, the sister senses her mother's milk in it, becomes homesick, and urges them to flee.

The Poor Boy's sister recognizes the truth of his kinship after tasting bread that she feels was mixed with her own mother's milk.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5845-5978 confidence: high

At dawn of the third day Petru throws the bridle over the weary Welwa, which becomes the handsomest horse in the world, says Petru has delivered it from enchantment, and is revealed as the bay horse's brother, bewitched years earlier by Holy Wednesday.

The transformed Welwa is revealed to be the brother of the bay horse after being released from enchantment.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6099-6235 confidence: high

Petru opens the box and asks about his father; the voice says the father is with the elders, troubled because Petru's brothers Costan and Florea are trying to wrest the scepter from him.

The voice in the box reports that Petru's brothers, Costan and Florea, are trying to wrest the scepter from their father, while the old monarch says they are not worthy of it.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6648-6752 confidence: medium

The voice in the enchanted box says Fairy Aurora is angry because the water was taken, Holy Friday is angry because she broke her jug, and Florea and Costan are angry because Petru has wrested the empire from them; it says Holy Friday broke the jug while dancing with joy.

The enchanted box reports that Petru's brothers Florea and Costan are angry because Petru has wrested the empire from them.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6754-6878 confidence: high

At the border bridge Petru hears his name called; the bay tells him to go forward and warns that he will fare badly if he stops, but Petru turns the bridle.

Florea and Costan, Petru's brothers, approach with fair words during Petru's return, lure him toward the well, and then take home the water.
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australian aboriginal

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 753-869 confidence: high

Two Weeoombeen brothers hunt; the elder warns the younger to stay quiet because Piggiebillah may steal the emu, kills the emu with a stone, and the younger cries out so Piggiebillah hears.

Two Weeoombeen brothers hunt together, respond to threats together, hide together, and survive attacks by coordinated concealment.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 2044-2156 confidence: medium

The mother comes out with two children; they have soft fur instead of down, four feet instead of two, duck bills, webbed feet, and hind-foot points like Biggoon’s spear.

The mother has only two children, and those children live on, reproduce, and become the source of many Gayardaree in mountain creeks.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 625-763 confidence: medium

Beereeun the lizard wants to marry the Bullai Bullai green parrot sisters. They prefer Weedah the mocking-bird, but their mother says they were pledged to Beereeun at birth and that he is a great wirreenun who would harm them if refused.

The Bullai Bullai are sisters pledged together to Beereeun, though they prefer Weedah.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 765-900 confidence: high

The sisters propose singing their grandmother's rain song, sit rocking and beating their knees, and sing to Dooloomai the Thunder, asking him to give them rain because they thirst for water.

The Bullai Bullai are identified as sisters; they endure thirst, sing together, and later face Goolayyahlee's attempt to seize them.
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The Native Tribes of Central Australia CHAPTER X / C C 2 / TRADITIONS AS TO ALCHERIXGA ANCESTORS 389 / TRADITIONS AS TO ALCHERINGA ANXESTORS 391; lines 16684-16701 confidence: high

When the OnincJia appeared, the two brothers rushed down upon them and killed them all with their good Unimpira.

The passage presents two brothers acting jointly against the OnincJia.
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The Native Tribes of Central Australia CHAPTER XVII / METHODS OF OBTAINING WIVES / CHAPTER XVI H / MYTHS RELATING TO SUN, MOON, ECLIPSES, ETC.; lines 23679-23788 confidence: high

At Alice Springs, tradition says the sun came out of the earth at Ilparlinja, at a place marked by a large stone in bandicoot-people country, in the form of a spirit woman accompanied by two Panunga sisters named Ochirka.

Two Panunga women are sisters who accompany the sun and remain at Ilparlinja, where they give rise to a local centre of the sun totem.
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The Native Tribes of Central Australia IX INITIATION CEREMONIES / CHAPTER X / C C 2 / TRADITIONS AS TO ALCHERIXGA ANCESTORS 389; lines 16595-16681 confidence: medium

The Oruncha kill and eat many lizard men and women and also eat Alexandra parakeet, grass seed, and small rat people; only two lizard men survive, and they are brothers.

Only two lizard men survive the slaughter, and they are described as brothers.
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The Northern Tribes of Central Australia CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF; lines 21333-21364 confidence: medium

The elder brother operated on the younger and was then operated on by him; by initiating themselves they were transformed from boys into Thrumbruknarra, or properly developed men.

The passage identifies an elder and younger brother who perform reciprocal operations in the initiation sequence.
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The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 18446-18523 confidence: medium

The elder brother emerges from his shell, frees the younger brother, says they have no father or mother, and the brothers decide to travel north.

The passage describes two brothers emerging from shells and explicitly states they have no father or mother.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE 389 / FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS; lines 20532-20629 confidence: high

Two Parenthie lizards, elder and younger brothers, come from the south, find men and women transformed by the old crow from Inmintera creatures, circumcise and subincise the men, instruct them not to tell women because it is Churinga, and the men promise and say they are like the Parenthies.

The Parenthie figures are elder and younger brothers who circumcise and subincise men and require them to keep the matter secret from women because it is Churinga.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE 389 / FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS; lines 20632-20732 confidence: high

The younger Parenthie asks whether the women should also be cut; the elder fears they might die but performs atna-ariltha-kuma upon all of them.

The passage centers on two brothers, explicitly elder and younger, who turn back toward their country, travel together through difficulties, and finally return and die together.
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The Northern Tribes of Central Australia FOOD RESTRICTIONS / FOOD RESTRICTIONS / INHERITANCE / THE MAKING OF FIRE; lines 28413-28499 confidence: high

Two Winithonguru native-cat totem brothers wander. The younger asks whether to twirl sticks; the elder says to rub sticks. They make fire for the first time, and the younger burns his hands carrying the fire-stick.

The second Warramunga tradition centers on two brothers, younger and elder, discussing and making fire.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 22285-22394 confidence: high

The younger brother warns the older brother that an atninga or avenging party might kill them; men approach from Irnga.

The passage explicitly presents a younger and older brother threatened and attacked by an atninga avenging party.
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georgian

Georgian Folk Tales GHVTHISAVARI (I AM OF GOD) / THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS; lines 1694-1787 confidence: high

Two brothers each have ten loaves, set out to seek fortune, eat one brother's loaves first, and then the brother who still has bread refuses to share and leaves the other.

The passage centers on two brothers whose conduct and outcomes are contrasted: one is abandoned and later succeeds, while the other withholds bread, imitates, and dies.
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Georgian Folk Tales GHVTHISAVARI (I AM OF GOD) / THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS; lines 1694-1787 confidence: high

The successful youth's brother hears the story, asks how it happened, is told the details, and goes to spend the night at the mill despite repeated warnings.

After learning how his brother succeeded, the refusing brother repeats the night hiding at the mill but is discovered and killed instead of rewarded.
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Georgian Folk Tales PART I / GEORGIAN FOLK TALES / MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER; lines 438-532 confidence: high

At a banquet, the miller and golden-haired sons attend. The boys see the bound woman and know she is their mother. The elder brother takes the cook's spit by the fireside, tells the mother's tale, and says that if it is true the bullock's skin will burst; it bursts and the mother is freed.

The elder brother tells the mother's tale and the younger brother supplies a second confirming sign, acting sequentially to vindicate their mother.
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Georgian Folk Tales PREFACE / M. W. / CONTENTS / GEORGIAN TALES; lines 178-204 confidence: medium

Entries I-IV list “Master and Pupil,” “The Three Sisters and their Stepmother,” “The Good-for-Nothing,” and “The Frog's Skin,” with starting pages 1, 5, 11, and 15.

The contents include the titles “The Three Sisters and their Stepmother” and “The Two Brothers.”
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Georgian Folk Tales SANARTIA / THE SHEPHERD JUDGE / THE PRIEST'S YOUNGEST SON / MINGRELIAN PROVERBS; lines 4380-4457 confidence: medium

The brother is named as the one who slew the speaker and as the one who brought the speaker back to life.

A proverb directly identifies the brother as both the one who slew the speaker and the one who brought the speaker back to life.
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Georgian Folk Tales THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD) / THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA; lines 1483-1595 confidence: medium

The wandering prince rests at a stream; a boy of his age comes out of the water, hears his trouble, proposes they become brothers, and they travel together.

A boy emerges from the water, proposes that he and the prince become brothers, and then helps him in the dangerous town.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2127-2230 confidence: medium

A poor peasant has a wife and little daughter named Conkiajgharuna; after his wife dies, he remarries a woman who brings her own daughter and is angry toward his child.

The passage sets Conkiajgharuna against the stepmother's own favored daughter through contrasting treatment and mirrored encounters with the old woman.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2455-2549 confidence: medium

Asphurtzela cuts open the devi's breast, removes the coffer, brings out his brothers, places the handkerchief on them so they come back to life, kills the hundred-headed devi, cuts him up, and kills the devi's mother.

The restored brothers become envious of Asphurtzela's bravery and bind him to a tree after he rescues them.
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Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 1184-1281 confidence: high

A youth arrives, sees his father, mother, and their servant killed, and challenges Ghvthisavari; he is the son of Ghvthisavari's mother by the devi; after a long struggle, the two exchange stories and learn they are brothers.

The youth challenges Ghvthisavari, both struggle without success, and after exchanging stories learn they are brothers.
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Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 1184-1281 confidence: high

The brothers live happily together; Ghvthisavari proposes that they go seek their fortunes, and the younger brother agrees, so they set out.

After reconciliation, Ghvthisavari and his younger brother leave together to seek their fortunes.
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Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 1283-1385 confidence: high

At a fork marked by a written stone pillar, the left road is said to return and the right road never to return; Ghvthisavari takes the right road, his brother the left, they agree on water turning to blood as a help-signal, and each takes four dogs.

The brothers agree that water turning to blood will indicate trouble, and the younger brother sets out when the sign occurs.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14054-14227 confidence: medium

Tariel says to P’hatman, “I adopt thee as my sister,” and gives her whatever Kadji treasure he brought from Kadjet’hi.

Tariel formally says that he adopts P’hatman as his sister and gives her treasure.
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The Man in the Panther's Skin XXXVIII / XXXIX / Marebi, guide or travelling companion. 5 683, 1455. / XLVII; lines 15352-15522 confidence: high

The two maidens, adopted sisters sworn by oath, embrace breast to breast and neck to neck, weep, are compared with moon/star/sun imagery, and are described as unwillingly separated.

Nestan-Daredjan and T’hinat’hin are explicitly called adopted sisters sworn by oath, and their parting is elaborated through embrace, tears, speeches, and looking back.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FALSEHOOD AND TRUTH 205 / VIRTUE PAYS BETTER THAN GREED. / VIRTUE AND GREED 207 / THE MAGIC DOOR 209; lines 9860-9940 confidence: high

After a long time the woman's sister goes to find her, plants a creeping-gourd to guide her, follows it to the hut door, and explains that she came because she had waited for years without seeing her sister.

The younger sister plants a creeping-gourd to guide her to Ambashira, and the plant creeps to the door of Ambashira's hut.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 21. / CHAPTER V. / THE LORE OF THE FOLK. / COURTSHIP 75; lines 4357-4436 confidence: medium

A girl who insists on a husband without bodily blemish marries a snake, or in a variant a Dodo, which has become a faultless youth to deceive her; her younger sister saves her, and she vows not to choose for herself again.

The Hausa story has the younger sister save the deceived girl, and the cited Sierra Leone comparison has the brother save the deceived girl.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 3. / HAUSA SUPERSTITIONS / CHAPTER II. / SOME CHARACTERISTICS OF THE TALES.; lines 1655-1721 confidence: medium

The passage compares shoes that fit no one but one figure with Cinderella and compares saving brothers by changing clothes at night with Hop O' My Thumb.

Hop O' My Thumb is cited for saving his brothers by changing clothes in the dead of night, and the passage states the motif appears elsewhere.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NOTES ON THE TALES 493 / LXII. / NOTES ON THE TALES 495 / LXIII.; lines 21775-21809 confidence: medium

The real mother, step-mother, son, father, and half-brother are discussed in relation to property shares and possible succession.

The note considers the orphaned son's property passing to his half-brother.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NOTES ON THE TALES 509 / FIG. 115. FIG. 116. / LXXXV. / LXXXVI.; lines 22452-22488 confidence: medium

The note cites a Boloki story in which Libanza, a hero who went forth with his sister, became a blacksmith and killed The Swallower of People by throwing molten iron into his mouth.

The cited Boloki story says Libanza went forth with his sister into the world.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk TEE WONDERFUL HORSE / FIG. 94. / FIG. 95- / THE BOY WHO CHEATED DEATH 441; lines 19433-19516 confidence: high

A Sierra Leone story is summarized: a Girl is wooed and taken by a Half-Devil; her Young Brother follows, delays the Devil during a nighttime attack, sends him to fetch water in a fishing-net, and escapes with his sister.

The Young Brother prevents the Devil’s attack by interrupting him and sending him to fetch water in a fishing-net, giving himself and his sister time to escape.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WICKED GIRL 327 / THE WICKED GIRL 329 / THE WICKED GIRL 331 / THE HALF-BROTHERS 333; lines 14935-15001 confidence: high

Two wives of the same man are left pregnant when their husband dies; each bears a son, and the sons are exactly alike, like twins.

The two sons are born to different mothers but are exactly alike and described as as twins.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WICKED GIRL 327 / THE WICKED GIRL 329 / THE WICKED GIRL 331 / THE HALF-BROTHERS 333; lines 14935-15001 confidence: high

The other boy asks where his brother is, refuses to eat or talk, and goes into the forest calling and searching for him.

The other half-brother refuses to eat, searches for his brother in the forest, finds him, and pulls him from a hole.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE MENDER OF MEN 405 / THE PORCUPINE STEP-FATHER 407 / HOW AUTA KILLED DODO. / HOW AUTA KILLED DODO 409; lines 18099-18199 confidence: high

The narrator introduces the next account as a variant, then tells of a rich man with a daughter Barra and son Auta; after the father and mother die, they instruct Barra not to let Auta be unhappy.

The variant identifies Barra and Auta as sister and brother and centers the parents' dying instruction that Barra must not let Auta be unhappy.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE BRAVE MOTHER AND THE COWARDLY / FATHER / THE FIGHTING RAM / THE LUCKY FOUNDLING; lines 682-746 confidence: medium

Entries 62-64 list titles about a wicked girl and her punishment, two half-brothers and a jealous mother, and the origin of the white-breasted crow.

The title of entry 63 explicitly names two half-brothers.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE FRIENDLY LION / THE FRIENDLY LION 201 / THE BOY, THE GIRL, AND DODO 203 / FALSEHOOD AND TRUTH 205; lines 9686-9745 confidence: medium

A variant has a dead man leaving Falsehood as a son and Truth as a daughter; they hide corn and beg, Truth tells the facts and is abused, while Falsehood claims they are starving orphans and receives plenty.

The variant names Falsehood as a son and Truth as a daughter left by a dead man, contrasting their outcomes when begging.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE KING'S SON'S WIFE 305 / DODO'S SON 307 / THE GIRL WHO MARRIED DODO'S SON. / DODO'S SON 309; lines 13982-14059 confidence: high

The girl asks about the sister thrown into the river; the mother confirms that she had a sister, and the girl wishes that God bring them together.

The younger sister seeks the sister thrown into the river, and the gourd acts as a living guide from the city to the river house.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk XXVII. / XXVIII. / NOTES ON THE TALES 473 / XXIX.; lines 20799-20883 confidence: high

The elder brother is 'nearly always indebted to the younger' and benefits even when he does not deserve it.

The passage states that the elder brother is nearly always indebted to the younger in the stories and benefits even when undeserving.
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celtic irish

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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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 5477-5602 confidence: medium

The children describe feathered bodies, sea hardship, Fionnuala sheltering Fiachra, Conn, and Aodh, and memories of Manannan, Bodb Dearg, and Angus.

The children of Lir are named as a sibling group, are described with feathers and as birds, and endure harsh appointed movement through sea places.
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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 5604-5666 confidence: high

The swans come to land, trust Mochaomhog, hear Mass with him, and receive bright silver chains linking Aodh with Fionnuala and Conn with Fiachra.

The four children are linked in two named pairs by bright silver chains: Aodh with Fionnuala, and Conn with Fiachra.
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Heroic Romances of Ireland INTRODUCTION / PERSONS IN THE STORY / MORTALS / IMMORTALS; lines 8793-8824 confidence: low

Befind is identified as Fraech's fairy mother and appears under the IMMORTALS heading.

Boand is identified as sister to Befind, and both are placed within the immortal/fairy category.
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Heroic Romances of Ireland THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD / SPECIAL NOTE; lines 6466-6489 confidence: medium

The situation is based on the "strength of the tie of blood-brotherhood," which almost balances old Irish heroic personal honour and warrior pre-eminence.

The passage presents the combat of Cuchulain and Ferdiad as powered by blood-brotherhood while also involving warrior honour and opposition.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 14158-14287 confidence: high

MacRoth reports two fair young warriors at the head of a company on the hill in Slane of Meath; they are wholly alike, similarly clothed and armed, nearly the same age, and step together so that neither goes ahead of the other.

Fiacha and Fiachna are two sons of Conchobar, presented as a matched martial pair with similar dress, arms, age, synchronized movement, and paired epithets.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 14161-14290 confidence: high

macRoth says a company came to the hill in Slane of Meath led by two fair young warriors, wholly alike, with paired green cloaks, silver brooches, yellow silk tunics, swords, silver-figured shields, five-pronged spears, similar age, and synchronized steps.

The passage emphasizes Fiacha and Fiachna as two sons of Conchobar, alike in age and equipment, moving in synchrony, and described by paired epithets.
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The Ancient Irish Epic Tale Tain Bo Cualnge WITH TWO PAGES IN FACSIMILE OF THE MANUSCRIPTS / MY MOTHER / CONTENTS / PREFACE; lines 475-564 confidence: medium

Cuchulain sets daily single-combat terms for the Connacht host; Medb agrees; Cuchulain wins the contests, including a four-day battle in which Ferdiad, his former friend and foster-brother, falls.

The severest duel is between Cuchulain and Ferdiad, described as former friends and foster-brothers.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 11171-11287 confidence: medium

Id and Laeg are identified as brothers. Id releases the stream and undoes the Gae Bulga's setting. Cuchulain turns purple and red, leaps onto Ferdiad's shield, and is hurled nine paces across the ford; the sequence repeats as Laeg and Id contend.

Laeg and Id are named as brothers, sons of Riangabair, yet one prepares Cuchulain's weapon while the other disrupts it for Ferdiad.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 11174-11290 confidence: high

The henchmen are two brothers, Id son of Riangabair and Laeg son of Riangabair; notes identify Id as Ferdiad’s charioteer and Laeg as Cuchulain’s charioteer.

Id and Laeg are explicitly identified as brothers serving opposing combatants, and they grapple over the weapon preparation.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 9887-10007 confidence: medium

Fergus states that he came to tell Cuchulain who will fight him in the morning: Ferdiad son of Daman son of Dare, Cuchulain's friend, comrade, foster-brother, equal in feats and arms, and a great warrior of the men of Domnann.

Ferdiad is described as Cuchulain's friend, comrade, and foster-brother; Cuchulain says the coming encounter troubles him because of love, not fear.
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nahua maya inca

The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 12097-12292 confidence: high

The second book includes Hunhun-Apu and Vukub-Hunapu descending to the Underworld, Hunhun-Apu and Xquiq, the birth and exploits of Hun-Apu and Xbalanque, the hero-brothers in Xibalba, discomfiture of the Lords of Hell, and comments on a conception common to other mythologies and death's vanquishment.

Hun-Apu and Xbalanque are indexed as hero-brothers in Xibalba who discomfit the Lords of Hell.
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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 6687-6815 confidence: high

Vukub's sons Zipacna and Cabrakan remain; Zipacna heaps up mountains, Cabrakan shakes them in earthquake, and Hun-Apu and Xbalanque direct vengeance against Zipacna.

Hun-Apu and Xbalanque act together against Zipacna, first through conspiracy with the young men and later through the artificial-crab trap and mountain burial.
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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 6818-6953 confidence: medium

Cabrakan is introduced as a proud remaining boaster, calls himself Overturner of Mountains, and Hun-Apu and Xbalanque resolve that the race of Vukub should not remain alive.

Hun-Apu and Xbalanque are presented as brothers who plot Cabrakan's overthrow, pose as hunters, prepare poisoned food, and bring about his death.
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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 7142-7244 confidence: high

Hun-Apu and Xbalanque arrange resurrection with Xulu and Pacaw, die, have powdered bones thrown into the river, return as men-fishes and old men, perform restorations, and kill the Lords of Hell without reviving them.

Hun-Apu and Xbalanque are repeatedly identified as brothers or hero-brothers acting together against Xibalba.
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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 7586-7679 confidence: high

The doorway lintel is described as showing the antagonism of Aac and Coh that led to Coh's murder by Aac; the figures are marked by totems, Aac's sun disk, badges, weapons, and the feathered serpent associated with Coh.

The lintel is explicitly said to represent the antagonism of brothers Aac and Coh that led to Coh's murder by Aac.
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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 7586-7679 confidence: medium

The doorway lintel is described as showing the antagonism of Aac and Coh that led to Coh's murder by Aac; the figures are marked by totems, Aac's sun disk, badges, weapons, and the feathered serpent associated with Coh.

The h-men states that Móo, as a daughter of the royal family, must by law and custom marry one of her brothers, and the passage calls her a sister-wife.
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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 7681-7770 confidence: high

Coh sits behind the priest, witnesses Aac's refusal, smiles at his brother-rival's impotence, while a spy behind him listens and watches to report to his enemy.

Coh and Aac are brothers and rivals; Aac later kills Coh treacherously.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 8035-8109 confidence: medium

Manco Ccapac is called the Peruvian counterpart of Quetzalcoatl and a son of the sun; the Life-giver sends Manco and his sister-wife Mama Oullo Huaca to earth to instruct peoples in civilised life.

Manco Ccapac and Mama Oullo Huaca are described as brother/sister-wife partners sent together to earth.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 9098-9143 confidence: high

Huaina dies; his sons Huascar and Atauhuallpa strive for the crown. Huaina had divided the dominion, and one reported account links Atauhuallpa's claim to Quito through his mother.

Huaina's two sons strive for the crown, and their claims are discussed through inheritance, maternal status, and military conflict.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10019-10080 confidence: medium

Manco Ccapac searches for a missing brother and sister, finds them nearly dead beside a huaca stone, strikes the stone with the golden staff, hears it say the staff gives him power and that the siblings must remain in the lower regions because they sinned, and later finds comfort from the rainbows.

A brother and sister of Manco Ccapac are found immobilized by a huaca stone and are told to remain with it in the lower regions because they sinned.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3806-3893 confidence: medium

The deer deities live together for many centuries; two boys are born to them, beautiful and skilled in arts, named Wind-Nine-Snake and Wind-Nine-Cave, and carefully educated.

Two boys are born to the deer-god and deer-goddess and are immediately described as beautiful, skilled, and educated in arts.
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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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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa CLANS / DESIGN OF THE CLAN AN-JI -RCT. / LIST OF CLANS / CLANS; lines 2918-2992 confidence: medium

Some clans may eat wild game and some may not; tradition says each originally had two brothers, one who killed game and one who did not, and descendants follow those precedents; some men have all meat forbidden.

The tradition of two original brothers, one killing game and one not, explains inherited differences in descendants' dietary practice.
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With a Prehistoric People: The Akikuyu of British East Africa CONTENTS / PART III / RELIGION / FOLKLORE; lines 1118-1223 confidence: low

"The Lost Sister"

The contents list a tale titled The Lost Sister.
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With a Prehistoric People: The Akikuyu of British East Africa FOLK TALES / IK. R. / THE MAIDEN WHO WAS SACRIFICED 289 / THE STORY OF THE LOST SISTER; lines 17776-17808 confidence: high

A young warrior and his sister live alone in a hut; their parents died when they were children; no other homesteads are near; their names are Wa-ga-cha-ra-i-bu and M'wer'u.

The tale centers at its opening on a brother and sister whose parents died and who live alone together in an isolated hut.
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With a Prehistoric People: The Akikuyu of British East Africa IK. R. / THE MAIDEN WHO WAS SACRIFICED 289 / THE STORY OF THE LOST SISTER / THE LOST SISTER 291; lines 17811-17885 confidence: high

M'wer'u warns of three men each carrying a club and a spear; Wagacharaibu dismisses her and leaves; the men return and carry the girl away.

The passage centers on a brother-sister pair: M'wer'u is carried away, and Wagacharaibu pursues her over a long period until he encounters her again.
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With a Prehistoric People: The Akikuyu of British East Africa TALES DEALING WITH LEGENDARY ANIMALS / TALES OF LEGENDARY ANIMALS 321 / THE STORY OF THE GIRL WHO CUT THE HAIR OF / THE TALE OF THE FORTY GIRLS; lines 18972-19004 confidence: high

The girls have their teeth adorned and ask men on the road whose teeth are most beautiful; the answer names Wa-shi-shi and Moire-wa-nyi-na, and repeated road encounters give the same answer.

Wa-shi-shi and Moire-wa-nyi-na are sisters by the same mother and are repeatedly identified as having the most beautiful teeth.
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With a Prehistoric People: The Akikuyu of British East Africa TALES OF LEGENDARY ANIMALS 321 / THE STORY OF THE GIRL WHO CUT THE HAIR OF / THE TALE OF THE FORTY GIRLS / THE FORTY GIRLS 325; lines 19007-19044 confidence: medium

Washishi's small brother keeps cows near the tree; she hears them and calls out not to bring the cows where they will tread on her.

The younger brother hears Washishi calling from near the tree, reports it, and identifies the voice as his sister's, leading to rescue.
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With a Prehistoric People: The Akikuyu of British East Africa THE GIANT OF THE GREAT WATER 311 / THE SNAKE FROM THE GREAT WATER / SNAKE FROM THE GREAT WATER 313 / TALES DEALING WITH LEGENDARY ANIMALS; lines 18641-18713 confidence: high

A man marries two wives; each bears a male child. The first wife dies. Both sons are named M'wambia, with the younger called M'wambia the Less.

The story centers on two half-brothers with the same name, distinguished as elder and younger, and the father gives them unequal food portions based on the elder's dead mother and the younger's living mother.
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With a Prehistoric People: The Akikuyu of British East Africa THE LOST SISTER 291 / THE LOST SISTER 293 / THE LOST SISTER 295 / THE FOUR YOUNG WARRIORS; lines 18022-18076 confidence: low

The tale opens with four young warriors building and living in a hut; two are brothers from one father and the other two are brothers from another father.

The four co-resident warriors are introduced as two sets of brothers.
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With a Prehistoric People: The Akikuyu of British East Africa THE LOST SISTER 295 / THE FOUR YOUNG WARRIORS / A TALE WHICH INCULCATES KINDNESS TO ANIMALS / THE GIRL AND THE DOVES; lines 18147-18205 confidence: medium

Three children fetch water at the opposite river bank. The others refuse to help Wanjiru's younger sister, but Wanjiru comes from among the stones, crosses the water, helps with the gourd, and requires secrecy.

Wanjiru, though previously dead and revived, repeatedly crosses the water to help her younger sister with the gourd after others refuse help.
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With a Prehistoric People: The Akikuyu of British East Africa THE MAIDEN WHO WAS SACRIFICED 289 / THE STORY OF THE LOST SISTER / THE LOST SISTER 291 / THE LOST SISTER 293; lines 17888-17964 confidence: high

M'Aver'u's husband loves Wagacharaibu, gives him twenty goats and three oxen, builds him a hut, gives goats to buy a wife, later helps him buy a second wife, and Wagacharaibu stays with the sister he had lost and her husband.

Both portions center on a brother and sister separated by loss or abduction and later brought into contact again.
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With a Prehistoric People: The Akikuyu of British East Africa THE STORY OF THE LOST SISTER / THE LOST SISTER 291 / THE LOST SISTER 293 / THE LOST SISTER 295; lines 17967-18019 confidence: high

While driving birds from the crops, he repeatedly says, "Fly away, little bird, as Wachera flew away and never came back any more"; children and others hear.

The passage centers on Wachera recognizing Wam'wea as her brother after hearing his repeated words, followed by efforts at reconciliation.
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native american southeast

Myths of the Cherokee III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS; lines 11421-11517 confidence: high

Humans come after animals and plants; at first there are a brother and sister. The brother strikes the sister with a fish and tells her to multiply; rapid seven-day births are later changed to one child per year.

The first humans are a brother and sister, and human multiplication begins after the brother strikes the sister with a fish and commands her to multiply.
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Myths of the Cherokee III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS; lines 11519-11607 confidence: high

The son plays by the river and reports another boy who comes from the water, calls himself elder brother, and says his mother threw him into the river; the parents conclude he sprang from game blood washed at the river's edge.

The river boy calls himself the son's elder brother, is captured through wrestling with him, and later leads his brother in mischief.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12207-12307 confidence: high

The Sun is a young woman in the East; her brother the Moon lives in the West; an unnamed lover visits her each month in the dark of the moon.

The Sun is a young woman, the Moon is her brother, and he secretly comes to court her during the dark of the moon.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20805-20903 confidence: medium

The Iroquois legend says corn sprang from the bosom of the mother of the Great Spirit after burial; corn, bean, and squash spirits are represented as three sisters with beautiful female forms who dwell together.

The Iroquois material represents corn, bean, and squash spirits as three sisters who love one another and dwell together.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20997-21097 confidence: medium

Anisga'ya Tsunsdi' means Little Men and refers to two sons of Kana'ti, sometimes called Thunder Boys, who live in Usûñhi'yi above the sky vault; they are distinguished from Yûñwi Tsunsdi' Little People, cave-dwelling Thunderers, and from the Great Thunderer of whirlwind and hurricane.

The Anisga'ya Tsunsdi' are identified as two sons of Kana'ti, sometimes called Thunder Boys, living in Usûñhi'yi above the sky vault.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21380-21463 confidence: high

A Payne manuscript summary says Cherokee anciently believed beneficent beings came from an upper world to create the world, first man and woman, Sun, and Moon, returned above, and left Sun and Moon as deputies and prayer recipients.

Sun and Moon are left as deputies, addressed as creator in prayer, variably gendered, and identified as sister and brother.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21466-21551 confidence: high

The sun and moon story was collected from Swimmer and others; Hagar records a variant with a girl blackening her brother's face with seven charred corn cobs; the same myth is said to occur in Greenland, Panama, Brazil, and Northern India.

The passage repeatedly describes face-blackening or soot/ash marking in sun-moon or sibling variants and connects it to the moon's spots.
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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

Khasia account: male moon falls in love with wife's mother, who throws ashes in his face, while the sun is female. Amazon account: moon is a maiden who loves her brother, visits at night, and is betrayed by his blackened hand on her face.

The passage states that Sun and Moon are often sister and brother and notes gendered forms in Khasia, Greenland, and general mythological comparison.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 13379-13486 confidence: high

Kana'ti has hunting wolves; he sends two out, one east and one north. The northward wolf searches for the missing wolf and finds his brother nearly dead beside a great greensnake that had attacked him.

The northward wolf finds his brother nearly dead beside a great greensnake, kills the snake with magic, and heals his brother.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17287-17377 confidence: high

The brothers discuss killing the old man and escaping; during a mountain hunt they kill him, take meat and parched corn meal, avoid the main trail, and travel north along the mountain ridge.

Two brothers remember their home, kill the old man while away from the settlement, follow a route north, and are recognized by their mother after giving a Seneca hail.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17583-17677 confidence: high

Two Seneca sisters and the older sister's baby boy are captured in a sugar grove by a Cherokee war party; the town chooses not to pursue for fear the women will be killed.

Two Seneca sisters are carried away, escape together with the child, travel through the woods, and are told they will reach home.
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caucasian

Caucasian Folk-Tales A TATAR VARIANT 245 / A TATAR VARIANT 247 / GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251; lines 10696-10772 confidence: medium

Amiran finds and raises the giant’s two sons; they grow strong, hunt with him, and kill a multitude of animals that surround him while he sleeps, leaving a pool of blood that makes him fear their future power.

Amiran raises the giant’s two sons; they act together, kill animals surrounding him, and cause Amiran to fear that they may someday kill him.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45; lines 2577-2648 confidence: high

The youngest says she can bear the king a boy and a girl with golden locks; the king marries her and makes the other sisters ladies of the court.

The youngest sister says she can bear a boy and a girl with golden locks, and later gives birth to a boy and girl with golden hair.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 2858-2948 confidence: high

The man divides two apples among his wife, himself, his mare, and his dog; later the wife bears two golden-haired boys, the mare bears two foals with golden manes and fiery hoofs, and the dog bears two panther-cubs with golden manes and fiery teeth.

The passage gives two boys, two foals, and two panther-cubs; Sachwatho later departs with one foal and one panther-cub.
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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 3276-3381 confidence: high

Sachwatho and Thavisi had made a sword compact: blood on one sword signals the other's need; when Sachwatho is devoured, Thavisi sees his sword covered with drops of blood and recognizes danger.

Sachwatho and Thavisi had agreed that blood appearing on one sword would mean the other brother needed help; Thavisi sees the sign when Sachwatho is devoured.
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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 3276-3381 confidence: high

Sachwatho and Thavisi had made a sword compact: blood on one sword signals the other's need; when Sachwatho is devoured, Thavisi sees his sword covered with drops of blood and recognizes danger.

After seeing blood on his sword, Thavisi arms himself, leaves his parents, and travels through many kingdoms asking for Sachwatho.
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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 3276-3381 confidence: high

"As two halves of an apple resemble each other, so did Thavisi resemble his brother." The country has been mourning Sachwatho, but people and the king think Thavisi is Sachwatho returned.

Thavisi resembles Sachwatho like two halves of an apple, and the people and king believe Sachwatho has returned.
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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 3384-3532 confidence: high

Thavisi asks the king where the dreadful woman lives; the king warns him not to go, but Thavisi rides away with horse, sword, and panther.

Thavisi seeks the woman, fights her, and brings Sachwatho out from the box in her head.
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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 3384-3532 confidence: high

As the brothers return, messengers report that the king’s son-in-law has come back in double form; two are beheaded, and the queen confirms that two indistinguishable men are coming.

On returning, Sachwatho and Thavisi are reported as one man becoming two and are so alike that others cannot tell them apart.
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Caucasian Folk-Tales KITSCHUW 143 / RICH MAN AND POOR MAN 145 / RICH MAN AND POOR MAN 147 / THE HELPFUL RAM 149; lines 6702-6788 confidence: high

A man has taken a second wife; each spouse has a daughter, and the wife loves her own daughter more than her husband’s daughter.

The wife favors her own daughter, gives the husband’s daughter inferior food, and later orders her own daughter to harm the other girl.
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Caucasian Folk-Tales X.-NATIONAL ROMANCES / WHO IS THE MOST STUPID? 287 / THE STUPID WIFE - 289 / THE FIELD OF SALT 291; lines 12179-12265 confidence: medium

"two of the villagers —two brothers—made up their minds to sow salt" so they would not need to go to town and might sell it.

Two villagers explicitly identified as brothers jointly decide to sow salt and act together in the failed enterprise.
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samoan

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: high

The song names the married pair Mailesaeia and Mailetupengia, their children Tulifauiave and Sinataevaeva, and says the parents were unkind and deserted the children.

In the song, the two children are deserted by their parents; the girl tells the boy to seek another home, and they wander away together.
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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 2407-2452 confidence: high

The wounds closed up and healed, the lad sat up, / And thus he spake: "Let us both be off together."

The lad says they should both leave together; they depart in a canoe to search for the land of their parents.
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Samoa, A Hundred Years Ago And Long Before CHAPTER X. / AMUSEMENTS. / CHAPTER XI. / MORTALITY, LONGEVITY, DISEASES, ETC.; lines 3799-3831 confidence: high

“Tuitopetope and Tuioleole were two brother conjurors belonging to Upolu who had been on a visit to Tutuila.”

The principal human actors are two brothers identified as conjurors, and both are credited with healing the chief.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XIX. / THE ORIGIN OF FIRE, AND OTHER STORIES. / CHAPTER XX. / NAMES OF THE ISLANDS.; lines 5618-5726 confidence: medium

Fitiuta was formerly Anga'e, named from a child of Rocks and Earth breathing hard at birth; later Moiuuoleapai, daughter of Tangaloa, is ill-treated in Fiji, and Taeotangaloa goes to aid her, making a yam and banana garden; the king reconciles with her for the yams, producing a proverb and the name Fitiuta.

Taeotangaloa aids his sister Moiuuoleapai and turns the bush around her into a fruitful yam and banana garden.
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Samoa, A Hundred Years Ago And Long Before FOOD--COOKING--LIQUORS. / FOOTNOTES: / CHAPTER IX. / CLOTHING.; lines 3191-3291 confidence: high

Tutunga and Salato "were two brothers" with separate ground and "a distinct boundary."

The fabulous story explicitly represents Tutunga and Salato as two brothers, while identifying them as paper mulberry and stinging tree.
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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: medium

Vaii, Polu, and their sister Vavau come from the east; Vavau divides the land, sending Polu to Upolu and Vaii to remain on Savaii; her name is linked with ancient or everlasting time.

A sister and two brothers come from the east, and the sister divides the land by assigning each brother to a different island.
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Samoa, A Hundred Years Ago And Long Before NOVEMBER. / DECEMBER. / CHAPTER XIX. / THE ORIGIN OF FIRE, AND OTHER STORIES.; lines 5499-5604 confidence: high

The King of Fiji is described as a cannibal; brothers Toa and Pale flee to the bush and become trees, with Pale taking a crooked creeper-covered form and Toa standing straight.

Toa and Pale are brothers who flee to the bush and become trees to avoid being killed for the oven.
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Samoa, A Hundred Years Ago And Long Before NOVEMBER. / DECEMBER. / CHAPTER XIX. / THE ORIGIN OF FIRE, AND OTHER STORIES.; lines 5606-5615 confidence: medium

The saying 'Covering the dead bird' describes a pigeon covering its dead mate with its wings even if it may be killed.

The pigeon risks death by covering its dead mate, and the human parallel is a brother risking death for a wounded brother.
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Samoa, A Hundred Years Ago And Long Before WARS. / CHAPTER XVIII. / THE HEAVENS, AND THE HEAVENLY BODIES. / JANUARY.; lines 5162-5182 confidence: high

One account says Utu va mua originated in two brothers, Utuvamua and Utuvamuli, who fled to earth after defeat in a heavenly war and brought January storms.

The passage presents Utuvamua and Utuvamuli as brothers, with one variant explicitly making them elder and younger, and places them within war accounts involving heaven and earth.
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arthurian

The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7435-7494 confidence: high

Gawain says Dindrane is sister to the knight who has borne away the shield.

Dindrane is identified as the sister of the knight who carried away the shield, and Lancelot says they will tell him that his sister is seeking him.
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The High History of the Holy Graal BRANCH XXXII. / INCIPIT. / TITLE I. / VIII.; lines 14948-15064 confidence: high

Perceval tells his sister not to weep because her wedding has failed, throws Aristor's head before her, and she recognizes her brother and rejoices with tears.

Perceval, identified as the damsel's brother, brings proof of her would-be groom's death; she recognizes him and rejoices, and he later escorts her to their mother.
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The High History of the Holy Graal BRANCH XXXV. / TITLE I. / VIII. / XIII.; lines 16414-16523 confidence: medium

The eldest brother was Alain li Gros from the Valleys of Camelot, who came to avenge Alibans of the Waste City, slain by the Giant King; Alain died from the Giant's wound and longed for a son named Perceval.

Alain li Gros comes from the Valleys of Camelot to avenge Alibans of the Waste City, whom the Giant King had slain.
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The High History of the Holy Graal TITLE I. / BRANCH XV. / TITLE I. / VIII.; lines 8798-8861 confidence: high

The damsel rejoices in Perceval's aid but does not know he is her brother; Perceval knows she is his sister but does not reveal himself, helps her mount, and rides on with her.

The narrator says the damsel does not know Perceval is her brother, while Perceval knows she is his sister and does not reveal himself.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 8949-9053 confidence: high

The damsel prays to God for release for herself and her widowed mother, aid against enemies, tidings of her brother, strength for a helping knight, and access to the holy cloth associated with Joseph of Abarimacie and Christ's burial.

The damsel requests tidings of her brother, and the Voice says she can be succoured only by her brother.
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The High History of the Holy Graal XIII. / XVII. / XVIII. / XXII.; lines 9071-9092 confidence: medium

The damsel tells Perceval that only her brother can aid her; her mother may remain in the castle only until the fifteenth day; she does not know where to seek the brother; she names King Pelles in the hermitage as their only refuge.

The damsel states that no knightly aid can help her except her brother's help, but she does not know where to find him.
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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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The High History of the Holy Graal XXIX. / XXXI. / XXXII. / XXXIII.; lines 10756-10786 confidence: high

Josephus comments that among brothers one may be evil and that it is a marvel when the evil one does not corrupt the good; Cain and Abel are cited, with Cain slaying Abel and one flesh betraying the other.

Josephus’s commentary emphasizes that one brother may be evil while others are good, and the evil king is identified as brother of holy or loyal kin.
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The High History of the Holy Graal XXIX. / XXXI. / XXXII. / XXXIII.; lines 10756-10786 confidence: high

Josephus comments that among brothers one may be evil and that it is a marvel when the evil one does not corrupt the good; Cain and Abel are cited, with Cain slaying Abel and one flesh betraying the other.

Cain and Abel are cited as brothers-german, with Cain killing Abel and one flesh betraying the other.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE FAITHLESS FISHERMAN. / THE COMPASSIONATE WOODCUTTER. / THE WONDERFUL HAYCOCK. / THE MAGIC EGG.; lines 11722-11820 confidence: medium

The childless king promises gifts to the white gods; after seven years the queen gives birth to boy and girl twins, the king makes offerings, and the black gods ask Death to destroy the son.

The childless king promises gifts to the white gods; after seven years the queen bears a male and female twin, and the king makes offerings.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS. / THE CHURCH AT REVEL. / THE CHURCH AT FELLIN.; lines 14269-14294 confidence: high

The passage says that the story of a wicked rich brother oppressing a poor brother is known in Esthonia; after the poor brother died, his widow begged grave-clothing from the rich brother's wife.

The passage explicitly identifies a story of a wicked rich brother who oppresses a poor brother.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HERO OF ESTHONIA / THE KALEVIPOEG / CANTO I / THE MARRIAGES OF SALME AND LINDA; lines 1240-1363 confidence: high

Salme orders the Star ushered into the hall and a feast prepared; the widow invites him to eat and drink, but he refuses until Salme appears and says stars do not sleep.

The sisters Salme and Linda each undergo a bridegroom-arrival, adornment, wedding, and departure sequence in the same passage.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE NOCTURNAL CHURCH-GOERS. / THE CHURCH AT REVEL. / THE CHURCH AT FELLIN. / THE RICH BROTHER AND THE POOR ONE.; lines 14296-14417 confidence: high

Two brothers are introduced: one has abundance, the other is very poor; the rich one will not give the poor one even a spoonful of soup.

The tale centers on two brothers, one rich and one poor, whose fortunes are contrasted and later reversed.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 15120-15404 confidence: medium

Brother-related entries include friendly brothers, gifted brothers, unnatural brothers, brothers of the Kalevipoeg, two brothers and the Frost, parting of brothers, and contest of brothers.

The index groups multiple brother entries, including friendly brothers, gifted brothers, unnatural brothers, parting of brothers, contest of brothers, and brothers of the Kalevipoeg.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 15406-15704 confidence: medium

Entries list two brothers and the frost and gifted brothers.

The index includes entries for two brothers and the frost and for gifted brothers.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 16486-16740 confidence: low

The index lists origin of bugs, origin of the swallow, origin of the wolf, parting of brothers, poor brother and rich one, and rich brother and poor one.

The passage includes entries for the rich brother and poor brother and for parting of brothers.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE STEPMOTHER. / THE FISHERMAN AND HIS WIFE. / HOW THE SEA BECAME SALT. / THE TWO BROTHERS AND THE FROST.; lines 10521-10634 confidence: high

The passage introduces rich and poor brothers; Frost destroys the poor brother's small rye crop; the poor brother searches for Frost and meets an old woman who says the Frosts are her sons and tells him to hide on the stove.

The tale is organized around two brothers of opposite social and economic condition, and their different outcomes with the magical sacks.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TWO BROTHERS AND THE FROST. / THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS.; lines 10825-10910 confidence: medium

The tale introduces a poor labourer with twelve daughters, including two pairs of twins, all healthy and well cared for.

The passage introduces twelve daughters and specifies that two pairs are twins.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XV. / CHAPTER XIV, 30 -XV, 4. 53 / CHAPTER XV, 5-13. 55 / CHAPTER XV, 14-24. 57; lines 5396-5474 confidence: high

Seven male-and-female pairs arise; each is a brother and sister-wife pair, produces children in fifty years, and dies in a hundred years.

Seven male-and-female pairs arise, each described as a brother and sister-wife pair, and they generate further descendants.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXI, 3 -XXII, 3. 85 / Chapter XXI L / CHAPTER XXII, 4-XXIII, 3. S7 / Chapter XXII L; lines 6734-6775 confidence: high

Yim, after reason departed from him, “took a demoness as wife,” gave “Yimak, who was his sister, to a demon as wife,” and from them originated “the tailed ape and bear and other species of degeneracy.”

Yim and his sister Yimak are named as a sibling pair whose marriages to demonic spouses explain the origin of certain beings.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXX, 20-28. I 27 / CHAPTER XXX, 29-33. I 29 / Chapter XXXI / CHAPTER XXXI, 1-6. I3I; lines 8730-8831 confidence: high

From Yim and his sister Yimak is born a male-female pair; the pair becomes husband and wife, named Mtrak the Aspiyan and Zlydanak Zardahim, and the lineage continues.

Yim and Yimak are brother and sister; a male-female pair is born from them, becomes husband and wife, and the lineage continues.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXX, 29-33. I 29 / Chapter XXXI / CHAPTER XXXI, 1-6. I3I / CHAPTER XXXI, 7-II. 133; lines 8834-8931 confidence: medium

Fretun begets Salm, Tuf, and Airij; Airij has two sons, Vanidar and Anastokh, and a daughter, Guzak.

Two of Fretun's sons, Salm and Tuf, kill their brother Airij and his sons; they act as a paired set of brothers against another brother's line.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXX, 29-33. I 29 / Chapter XXXI / CHAPTER XXXI, 1-6. I3I / CHAPTER XXXI, 7-II. 133; lines 8834-8931 confidence: medium

From Manuj-i Khurshed-vinik and his sister comes Manuj-khurnar; from Manuj-khurnar and his sister comes Manuj-chihar, who slays Salm and Tuf in revenge for Airij.

The genealogy passes through Manuj-i Khurshed-vinik and his sister, then through Manuj-khurnar and his sister, to Manuj-chihar.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XXXI / CHAPTER XXXI, 1-6. I3I / CHAPTER XXXI, 7-II. 133 / CHAPTER XXXI, 12-21. I 35; lines 8934-8985 confidence: medium

Frasiyaz, Karsevaz, also called Kadan, and Aghrerad are named as three brothers.

The passage explicitly names a three-brother group and a separate pair of brothers before continuing with descendants.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXXI, 22-3O, 137 / CHAPTER XXXI, 3I-38, 1 39 / FA A A / I40 BUNDAHW.; lines 9190-9234 confidence: low

"From Dastan proceeded RCu/astam and Huzavarak."

Rustam and Huzavarak are named together as proceeding from Dastan, and a note compares Huzavarak with Zavarah, Rustam's brother in the Shahnamah.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast I ;6 BUNDAHI5. / CHAPTER XXXI, 22-3O, 137 / CHAPTER XXXI, 3I-38, 1 39 / FA A A; lines 9141-9187 confidence: high

Among those begotten by Sam were six children in male-female pairs, with names Damnak, Khusrov, and Margandak, and one name for each paired man and woman together.

Sam’s descendants include six children in male-female pairs, with each man and woman together having one name.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXII. / RAM VAST. 249 / RAM YAST. 251 / RAM VAST. 255; lines 12377-12437 confidence: medium

"that I may succeed in avenging my brother Urvakhshaya, that I may smite Hitaspa and yoke him to my chariot."

Keresaspa asks to avenge his brother Urvakhshaya; the note states Urvakhshaya was killed by Hitaspa and avenged by Keresaspa.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER II / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14304-14386 confidence: medium

Yakut tales call Satan the elder brother of Christ; corresponding Votiak and many Russian tales make God and the devil Keremet brothers; Zervanists say Ormazd and Ahriman were born of the same mother, with Ahriman born first.

The passage groups Yakut, Votiak/Russian, and Zervanist examples in which opposed sacred figures are brothers or born from the same mother.
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Finno-Ugric, Siberian Mythology THE FALL OF MAN / CHAPTER IX / THE ORIGIN OF THE MOSQUITO / THE ORIGIN OF THE MOSQUITO 387; lines 17086-17160 confidence: medium

A bird is caught by a man-eater, promises its sister, then traps the man-eater in a small door hole, kills him, burns the house, and the spirit foretells that the ashes will become mosquitoes living on human flesh.

In the Golde tale, one sister is killed and the surviving sister seeks the man-eater and participates in killing him; in the bird tale, a sibling is protected from being taken by the man-eater.
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Finno-Ugric, Siberian Mythology THE GREAT MOTHER / THE GREAT MOTHER / THE STARS / THE SUN AND THE MOON; lines 18359-18437 confidence: high

Mongolian tales call the sun and moon sisters. They discuss who will travel by day and by night. The sun regrets that the earth is smooth and has no hillocks or mounds above the water for people to live on; the tale does not say how earth came to exist.

The Mongolian tale calls the sun and moon sisters and has them agree about travel in the day and night.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVII / OF THE / THE REALM OF THE DEAD 489; lines 21333-21422 confidence: medium

In a Tatar tale, Irlek-Khan's daughter comes to earth as a harmful black fox; Komdei-Mirgan hunts her; Yelbegen, a nine-headed monster on a forty-horned ox, rises from earth, beheads the hero, and carries the head to the underworld.

Kubaiko, the hero's sister, descends to the realm of the dead to seek her brother's missing head after Yelbegen carries it below.
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Finno-Ugric, Siberian Mythology THE STARS / THE SUN AND THE MOON / THE STARS / THE STARS; lines 18524-18607 confidence: high

Variant: a brother and sister fetching water watch the moon; the angry moon snatches them, and Yakuts do not allow children to watch the full moon.

One variant specifically identifies the snatched children as a brother and sister.
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Finno-Ugric, Siberian Mythology WORLD PICTURES / CHAPTER II / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14219-14301 confidence: medium

The passage begins a notice on Bogomil legends, saying God had two sons: the elder Satanael and the younger Christ.

The Bogomil notice states that God has two sons, elder Satanael and younger Christ.
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Finno-Ugric, Siberian Mythology WORLD PICTURES / WORLD PICTURES / CHAPTER II / THE ORIGIN OF THE EARTH; lines 14138-14216 confidence: medium

A Yakut variant says Satan was Christ's elder brother, wicked while Christ was good. Satan dives for sand twice unsuccessfully, then becomes a swallow and brings up mud; Christ blesses the mud into flat earth, while Satan hides mud in his throat, and after Christ strikes him the mud forms mountains.

A variant states that Satan was the elder brother of Christ and contrasts the former as wicked with the latter as good.
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The Pre- and Proto-historic Finns, Volume 1 NOTICES OF CLASSICAL AUTHORS 143 / NOTICES OF CLASSICAL AUTHORS 145 / BELIEFS, WIZARDS. / ANCESTRAL WORSHIP.; lines 6752-6854 confidence: high

The passage states present exogamy, reports an argument that Mordvin gods marry their own daughters, and says an Erza tradition preserves that "a brother could marry a sister."

The passage reports Erza traditions that a brother could marry a sister and narrates a case where parents make their daughter count as a stranger before assigning her brother as husband.
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native american great lakes

Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 4658-4782 confidence: high

After being refused permission, the youth puts on a buckskin coat, takes his gun, caresses his little sister’s head, says he loves her, and tells her to think of him if she ever meets adversity.

The elder brother tells his little sister to think of him if she meets adversity; later, in danger, she hears his voice giving instructions that enable escape.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 7634-7774 confidence: medium

Turtle scolds Wlsa'ka and taunts him by referring to the time Iyapata was slain; Wlsa'ka is angered, feels insulted about his younger brother Iyapata, and begins seeking revenge against Turtle.

Turtle taunts Wlsa'ka about the time Iyapata, described as Wlsa'ka's younger brother, was slain; Wlsa'ka is angered and seeks revenge.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8240-8363 confidence: high

Wisa'ka, his younger brother Kiyapata, and their grandmother Mother-of-All-the-Earth are at home; the boys wander about killing manitous, and the manitous become afraid.

Wisa'ka and Kiyapata are introduced as brothers; the manitous seek one grandson, Mother-of-All-the-Earth distinguishes the powerful elder from the smaller one, and the younger brother is later heard saying he is dying.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8365-8543 confidence: high

The elder brother hears Klyapa‘ta call, “O Masenapina, my elder brother, now am I dying,” runs over hills and mountains, cannot locate the voice, and the voice moves away and becomes silent.

The passage centers on an elder brother and younger brother: the younger brother calls that he is dying, the elder searches and asks after him, then mourns him.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8545-8681 confidence: high

At night the elder brother sits alone without food; a being approaches, taps at the doorway, and asks Masenapina, his elder brother, to open. The narrator identifies the speaker as Kiyapa‘taa.

The passage centers on an elder brother and younger brother, the younger brother's death, the elder's refusal to admit him, and their separation as the younger travels west.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 2290-2416 confidence: medium

The youngest-born leaves to hunt; the eldest-born proposes killing him because of the wives he brought, and all agree except the brother next in age to the youngest-born, who is silent.

The eldest-born instigates a plan to kill the youngest-born, and the brothers carry it out during the hunt.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 7241-7323 confidence: medium

Large hunting medicine bundles are divided into a magical class handed down from gods to humans through Ma'nabus and Naxpatao, and a class centered on an actual lure or scent with added charms.

One class of great hunting bundles is said to be handed down from gods to humans through Ma'nabus and his brother Naxpatao.
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Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 976-1060 confidence: medium

The Good Mystery allowed Bear, Nanoqke, to change form and made him a light-skinned Indian at the Menomini River near Green Bay; Bear first came out of the ground there, called Eagle to be his brother, and Eagle descended and became human.

Bear calls Eagle to be his brother, and Beaver, Sturgeon, and Elk are incorporated as younger brothers with service roles.
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confucian

The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius ABOUT THE WAYS OF HIS BROTHER. / CONFIX 'IAN ANALECTS / A CONVERSATION WITH TSZE-KUNG. / OF BY HITLERS ; THE EFFECT OF THEIK; lines 10335-10527 confidence: medium

The Master says the governments of Lu and Wei are brothers; the note compares their brotherly course and relates Lu to Chau-kung and Wei to his brother Fung/K'ang-shu.

The governments of Lu and Wei are called brothers, and the note links their histories to brothers and a brotherly course.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius BOOK XVIII. WEI TSZE / OFTEN DISMISSED FROM OFFICE, STILL / CLEAVED TO HIS COUNTRY. L / OF CH'U, WHO BLAMES HIS NOT BE-; lines 15997-16070 confidence: high

The chapter states that to Chau belonged eight officers: Po-ta, Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and Chi-kwa.

The commentary says the eight officers were brothers, four pairs of twins by the same mother, and all became distinguished men.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WOKKS OF MENCIUS / THE WORKS OP MENCITJS / THE WORKS OF MENOIUS / HIS WICKED BROTHER SEANG ; HOW; lines 38231-38268 confidence: medium

"HIS WICKED BROTHER SEANG ; HOW HE BOTH DISTINGUISHED HIM, AND KEPT HIM UNDER RESTRAINT."

The passage labels Seang as a wicked brother, describes him as kept under restraint, and reports the view that he should have been killed rather than merely banished.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENOIUS / HIS WICKED BROTHER SEANG ; HOW / THE WORKS OF MENCTUS / PIRE BY THE GIFT OF HEAVEN. VOX; lines 39009-39028 confidence: medium

The proposed solution assumes Wae-ping and Chungjin were both dead when T'ae-kea succeeded to the throne, and reads the disputed term as years of life rather than reign.

Wae-ping and Chung-yin/Chungjin are treated as brothers whose deaths are part of the succession explanation, with one dying at age two and the other at age four.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OP MENCITJS / THE WORKS OF MENOIUS / HIS WICKED BROTHER SEANG ; HOW / THE WORKS OF MENCTUS; lines 38271-38454 confidence: high

An objection says Seang was the most destitute of benevolence, yet Shun raised him to be prince of Yewpe while other unbenevolent men were cut off.

Shun's brother Seang is described as extremely destitute of benevolence, yet Mencius interprets Shun's elevation of him as brotherly affection and love rather than resentment.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OP MENCITJS / THE WORKS OF MENOIUS / HIS WICKED BROTHER SEANG ; HOW / THE WORKS OF MENCTUS; lines 38271-38454 confidence: medium

Mencius says Shun wished continually to see Seang, so Seang came repeatedly to court and did not need to wait for regular tribute or affairs of government.

Mencius says Shun wished continually to see Seang and arranged for him to come repeatedly to court.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225; lines 12255-12393 confidence: medium

Tui is said to represent the youngest daughter and Li the second; the Khang-hsi editors note two daughters or sisters dwelling together and compare this case with hexagram 49 and other daughter-pair diagrams.

The passage reports that two younger daughters or sisters dwell together and that attention is called to this because their relative places may allow division or collision.
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ekoi

In the Shadow of the Bush FOLK-LORE 361 / FOLK-LORE 363 / FOLK-LORE 365 / FOLK-LORE 367; lines 18850-18948 confidence: medium

Etim tells his wife; she says Obassi is sending another gift. She later bears seven sons at one time and then seven daughters.

Etim has seven sons and seven daughters and gives each daughter to a son as wife because no other wives are available; their children populate other places.
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In the Shadow of the Bush FOLK-LORE 377 / FOLK-LORE 379 / FOLK-LORE 381 / FOLK-LORE 383; lines 19665-19762 confidence: high

The boy climbs high, tells his sister to ring a bell and blow a horn to call Nki; she does so, and Lion hears and sends a poisonous Snake to spy.

The boy and his sister act together: she performs the summons while he waits above and kills Nki.
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In the Shadow of the Bush FOLK-LORE 383 / FOLK-LORE 385 / S.B. C C / FOLK-LORE 387; lines 19866-19973 confidence: high

The boys are sent hunting and the girls fishing; the white girl sees a bird catching fish, takes fish it has thrown on the bank, and returns while the black girl keeps fishing with nets.

The white and black children are paired in fishing and hunting tasks; rewards are given to the white children before the black children return with their catches.
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In the Shadow of the Bush FOLK-LORE 385 / S.B. C C / FOLK-LORE 387 / FOLK-LORE 389; lines 19976-20072 confidence: high

Obassi Osaw’s sons are Oro and Agbo; after their father’s death, Oro takes all property, Agbo remains poor in the sky, and Agbo descends by a road to earth and a solitary bush house while seeking food.

Oro and Agbo are brothers; after their father dies, Oro takes all property and Agbo remains poor, setting up a contrast between elder and younger brother.
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In the Shadow of the Bush OBAN TO NIAJI 91 / OBAN TO NIAJI 93 / CHAPTER IX / S.B. H; lines 5829-5955 confidence: medium

The next tale, titled 'Why Children Belong to the Mother,' introduces Ejimm, a beast with two sons named Obegud and Igwe, living near a poor couple with twelve children.

Ejimm has two sons, Obegud and Igwe, who are sent in sequence with the same deceptive errand.
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In the Shadow of the Bush ON THE WAY TO OBAN 3 / B 2 / ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN; lines 1219-1342 confidence: high

A tortoise has two children born on the same day; they fight equally, go to cut bush for their father's farm, hear distant drumming, and follow it to the ghost town.

Two children born on the same day act together, follow drumming to a ghost town, die, are revived, and escape pursuit.
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In the Shadow of the Bush S.B. C C / FOLK-LORE 387 / FOLK-LORE 389 / FOLK-LORE 391; lines 20075-20172 confidence: medium

Agbo waits for Oro, goes to the house in the bush, finds his brother's body fragments before the door, collects them, and carries them away.

Agbo and Oro are brothers; Agbo finds Oro's body in fragments, collects every piece, and asks a tailor to sew it together.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs CHAP. / IV SICKNESS, DEATH, AND BURIAL 121 / THE BAGANDA / CHAP.; lines 6091-6145 confidence: medium

The heir's sister is brought as principal consort, lubuga, and seated with him; a young widow is given to him as wife; restrictions are stated against marrying or retaining a married sister after the ceremony.

The heir's sister is made principal consort, seated with him, receives objects, and may be called his wife while marriage restrictions are specified.
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The Baganda: An Account of Their Native Customs and Beliefs H H / XVII FOLKLORE 467 / II H 2 / XVII FOLKLORE 469; lines 23148-23231 confidence: medium

Mr. Leopard is condemned, taken, and killed; Mr. Hare's brother refuses to go with a thief and is said to be avenged of his brother's death.

The passage explicitly concludes that Mr. Hare's brother was avenged of his brother's death after Mr. Leopard is killed.
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The Baganda: An Account of Their Native Customs and Beliefs RELIGION / THE BAGANDA / CHAP. / IX RELIGION 313; lines 16451-16537 confidence: high

Wamala, son of Musisi, quarrels and wrestles with his brother Wanema; Wamala's dog bites Wanema, Wamala throws him, Wanema throws ashes from the fire into Wamala's eyes, and Wamala leaves the island seeking a new home.

Wamala and Wanema are brothers whose quarrel and wrestling-match lead to Wamala leaving the island to seek a new home.
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The Baganda: An Account of Their Native Customs and Beliefs THE KING / THE BAGANDA / CHAP. / VII THE KING 193; lines 10851-10897 confidence: medium

The party visits Serutega, rests in Buganda, visits Budo, receives a goat that is killed and baked whole, prepares plantains as mourners' food is cooked, drinks water from Nfunvwi, and the King and Queen share a house because she must keep her brother in sight.

The King and Queen share a house because the Queen may not allow her brother out of her sight during the ceremonies.
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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 221 / VII THE KING 223 / THE BAGANDA / VIT THE KING 225; lines 12289-12379 confidence: high

After Kyabagu's death, Junju was made king; a prince rebelled and would have killed him, but Semakokiro rescued Junju and killed the rebel; Junju conquered Budu.

The passage repeatedly describes succession and rule being contested by princes, brothers, and sons: Junju is threatened by a rebel prince, Semakokiro kills Junju, Kamanya battles Mutebi, and rival princes are burned.
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The Baganda: An Account of Their Native Customs and Beliefs XVII FOLKLORE 465 / H H / XVII FOLKLORE 467 / II H 2; lines 23102-23145 confidence: medium

Hare’s brother does not believe Leopard’s story, consults one of the gods, Lubare, and is told how Leopard brought about Hare’s death.

Hare’s brother disbelieves Leopard’s story, consults Lubare, and receives an explanation of how Hare died.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5511-5598 confidence: high

The passage locates Ku-ula's family at Leho-ula and describes the brothers' division of land and sea work, Ku-ula-uka's mountain residence, and the named siblings connected to Hina-pu-ku-ia and La-ea.

Ku-ula-uka chooses farm and land work from seashore to mountain-top, while Ku-ula-kai chooses fishing and sea work from shore to ocean depths.
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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 HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA; lines 1586-1719 confidence: high

Kana orders Niheu to construct a canoe; Niheu complains about the labor, then fails to pull up a small bush, and Kana says Niheu's foeman will not be overcome by him.

Kana and his younger brother Niheu act together: Kana commands and provides supernatural means, while Niheu watches for dangers, wields the rod, and retrieves Hina.
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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: high

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 boy-and-girl twins are persecuted by Hawea, deprived of necessities, and repeatedly flee to new refuges.
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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

Rushing waters burst through the ground and form a basin; the boy banks and walls it, leaves an outlet, and with invisible help from the old water god excavates a pond for his sister, who wakes to see water where dry land had been.

The brother makes a pond for his sister and invites her to use it; the later narrative treats Mountain Mist and Waahila Rain as a paired set.
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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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Hawaiian Folk Tales: A Collection of Native Legends T. G. T. / CONTENTS / ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY; lines 380-433 confidence: high

The passage states that Laka, oldest son of Kumuhonua, was bad and killed his brother Ahu.

Laka is the oldest son of Kumuhonua and kills his brother Ahu.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. I THE TLA-SPEAKING PEOPLES / PT. I / MUKUBU, DR. LIVINGSTONE'S SERVANT. / VOL. I D; lines 2175-2261 confidence: medium

Shambala deserted with many people; Sezongo was surrounded with a diminished force, and his band eventually exhausted spears and arrows.

Sezongo stands his ground while his younger brother Shambala deserts with many people and later inherits the chiefship.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXVIII / FOLK-TALES 339 / FOLK-TALES 353 / VOL. II 2 A; lines 14758-14865 confidence: high

Duiker is the younger brother of Oribi; Duiker observes that Oribi is handsome, with a white body and a parti-coloured tail, and visits him.

Duiker is the younger brother of Oribi, envies Oribi’s body and tail, and arranges to take them through deception.
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The Life of a South African Tribe, Vol. I (The Social Life) A. BIRTH AND YOUTH / B. CORONATION OF THE CHIEF / C. THE OFFICIAL MARRIAGE OF THE CHIEF / D. THE REIGN; lines 14855-14959 confidence: medium

The passage says ambitious brothers may refuse obedience and become independent, cites Ronga examples including Maputju, Matjolo, and Mubvesha, and says the Thonga clan tends to fall to pieces like the Thonga village.

The passage repeatedly describes brothers or related sub-chiefs becoming independent, fighting elder branches, and generating civil conflict.
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The Life of a South African Tribe, Vol. I (The Social Life) A. COMPARISON OF THONGA AND ENGLISH TERMS / OF KINSHIP / O -3 12 / C. MARRIAGE RULES; lines 10189-10299 confidence: medium

Two kinds of lobola are distinguished: one obtained from a sister's marriage and one acquired by a boy through his own work.

One form of lobola is obtained from a sister's marriage and used by a boy, with family consent, to obtain a wife for himself.
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The Life of a South African Tribe, Vol. I (The Social Life) SPOON -EL1AS / PRELIMINARY CHAPTER / A. PREHISTORIC PERIOD. / B. HISTORIC PERIOD.; lines 1062-1163 confidence: medium

After Manukosi's death, the succession war called mubango lasted more than six years; Muzila and Mawewe disputed the chieftainship under different succession laws, and Muzila defeated Mawewe with Portuguese and Ronga help.

Two brothers, Muzila and Mawewe, dispute chieftainship after Manukosi's death; different succession laws favor different claimants, and the conflict culminates in Mawewe's defeat.
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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 12918-13024 confidence: medium

Gwambe sleeps with his sister in a forbidden act; she bears a child, and children are born thereafter although Nwali intended to create only adult people.

The origin account says Gwambe slept with his sister despite prohibition, after which she had a child and children have been born since.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10838-10945 confidence: medium

Perviz rejects the idea that the old woman deceived them, says he will start on the same quest, and gives Parizade a hundred-pearl chaplet whose stuck beads will signal that his brother's fate has befallen him.

Perviz follows his elder brother's failed quest, and Parizade then departs after Perviz is lost.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10947-11054 confidence: medium

Holding the three wonders, Princess Parizade asks about her brothers as black stones; the bird tells her to sprinkle water from a nearby pitcher over every black stone while descending.

Princess Parizade insists on recovering her brothers, restores them from among the black stones, and returns with them.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 196-317 confidence: medium

The king's sons Schahriar and Schahzeman love each other; Schahriar cannot share the empire because of law, so he later separates Great Tartary and makes Schahzeman king.

The passage emphasizes the affection between the two royal brothers and the legal barrier to shared rule, followed by the creation of a separate kingship for the younger brother.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 196-317 confidence: high

The king's two surviving sons love one another; Schahriar, unable by law to share the empire, separates Great Tartary and makes Schahzeman king.

Schahriar and Schahzeman are loving brothers, and Schahriar establishes a separate kingship for Schahzeman.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 319-445 confidence: medium

Scheherazade asks Dinarzade to wake her an hour before dawn and request one of her stories; she hopes this will deliver the people from terror.

Scheherazade and Dinarzade coordinate the pre-dawn request that enables the story to begin before the Sultan.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 690-804 confidence: medium

After two months' sailing they trade at a seaport; a beautiful poor woman asks to marry the narrator and come aboard; his brothers become jealous and throw the couple into the sea, but the wife is a fairy and carries him to an island.

The two brothers become jealous of the narrator's prosperity and throw him and his wife into the sea while they sleep.
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japanese

Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 3899-4008 confidence: high

The passage introduces Hohodemi as ruler of Japan, fourth Mikoto in descent from Amaterasu the Sun Goddess, and famed as the Happy Hunter of the Mountains.

The two brothers are distinguished by elder-younger relationship and by contrasting specialties: mountain hunting and sea fishing.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 3899-4008 confidence: high

Hohodemi governs Japan, is fourth Mikoto in descent from Amaterasu, and is described as handsome, strong, brave, and the greatest hunter, called the Happy Hunter of the Mountains.

The passage sets up two brothers with contrasted spheres: mountains and hunting for the younger brother, sea and fishing for the elder brother.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4010-4103 confidence: high

The Skillful Fisher hates his younger brother, plans to kill him and usurp his place because of the lost hook, and the Happy Hunter returns to the seashore to search; an old man carrying a stick suddenly appears.

The elder Skillful Fisher hates the younger Happy Hunter and uses the lost fishing hook as an excuse to threaten him and seek his place.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4010-4103 confidence: medium

The Skillful Fisher remains angry over the lost hook, is said to have always hated his brother because of his virtues, and plans to kill him and usurp his place as ruler of Japan.

The passage presents an elder brother who hates his virtuous younger brother and uses the lost hook as an excuse to plan murder and usurpation.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4436-4526 confidence: high

After landing, the Happy Hunter tells the Skillful Fisher of his safe return, gives back the fishing hook found in the TAI, asks forgiveness, and recounts the Sea King’s palace adventures.

The Skillful Fisher uses the lost hook to drive out his brother, usurps his place, attempts to kill him, then repents and makes peace.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4436-4526 confidence: high

The Skillful Fisher had used the lost hook as an excuse to drive out his brother, usurped his place as ruler, and became powerful and rich; he is surprised by the Happy Hunter's return.

The Skillful Fisher usurps his brother's position, attempts to kill him, then promises to restore his rights and acknowledge him as Lord of all Japan.
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vietnamese

Stories and Legends of Annam THE POOL OF PICE / Q 225 / SOUSSYAMA / THEY WHO DIED FOR THEIR COUNTRY; lines 8288-8490 confidence: medium

Trung-Trac, wife of a Chau-Dzien functionary, with help from her young sister Nhi, reassembled an army and attacked To-Dinh, Chinese governor of the Giao-Chi, in A.D. 39.

Trung-Trac and her young sister Nhi reassemble an army, attack the Chinese governor, and are remembered as the famous Ladies of legend.
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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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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 brothers decide to enter a richer dwelling, speak of weariness and despair, encourage one another, clasp hands, and say they can better endure adversity together.

The brothers clasp hands, encourage each other, and explicitly say that leaning on one another helps them endure adversity.
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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 2106-2320 confidence: high

Thi-Trau will marry one of the two brothers, who are so alike and so equally desirable that she lets Fate choose by a dropped gilded wooden slipper.

Thi-Trau must choose between Lang and Cau, who are described as brethren so alike that she does not think of them apart; the choice of Lang separates the brothers emotionally.
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Stories and Legends of Annam XVII I / THE RIVAL GENII / SONG ON THE DEATH OF A YOUNG MAIDEN / HONG-LO THE GIANT; lines 3883-4103 confidence: medium

The old woman addresses the maiden as Sen, and later calls her Princess Sen.

Sen is called a princess and is hidden because her brother would kill her, having committed crimes to reign alone.
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Stories and Legends of Annam XXVIII. / XXIX. / XXXI. / INTRODUCTION; lines 522-718 confidence: high

The Two Sacred Ladies, the Trung sisters, free their country from the Chinese yoke and revive it by wise legislation.

The Trung sisters are paired female siblings who free their country from foreign rule and restore it through legislation.
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afro caribbean

Jamaica Anansi Stories CONTENTS. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 285-325 confidence: low

Items 100-113 list titles from “Ali Baba and Kissem” through “The Grateful Beasts,” including Bull-of-all-the-land, The Boiling Pot, The Twelve One-eyed Men, Bird and Hunter, Jack and the Devil Errant, The Magic Hat and the Staff of Life, Uncle Green and Jack, Big Begum and Little Begum, The Fool and the Wise Brother, The Children and the Witch, The Boy and the Mermaid, and Difficult Tasks.

Titles include “The Fool and the Wise Brother,” “Three Brothers and the Life-tree,” and “The Skilful Brothers.”
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Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 6911-7012 confidence: high

Bob breaks a branch from a tree; it withers, he declares mischief and death concerning his brother, and he sets out with mare, cane-stick, and hound to find him.

A tree branch withers immediately, after which Bob says mischief has befallen his brother and sets out to find him.
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Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 6911-7012 confidence: high

Bob breaks a branch from a tree; it withers, he declares mischief and death concerning his brother, and he sets out with mare, cane-stick, and hound to find him.

Bob leaves to find Adam, and in “Bird and Hunter” the second brother goes to find the first brother and follows the same route.
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Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 7392-7489 confidence: high

A lady’s two sons are introduced as foolish and wise; the wise one tends sheep, and the foolish one, sent to mind them, breaks their legs and brings them home.

The first tale opens by contrasting two brothers as very foolish and very wise, and the plot repeatedly turns on the foolish brother’s misunderstood tasks.
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Jamaica Anansi Stories RIDDLES. / INDEX TO RIDDLES. / ABBREVIATIONS OF TITLES. / NOTES.; lines 13377-13483 confidence: medium

The Devil-husband story is said to have a fixed Jamaican form: a girl marries a handsome man against her little brother’s warning; the man, usually the Devil, carries her home, locks her up, and sets a cock to watch her; an old woman helps her feed the cock grains and escape over the river in the Devil’s magic boat while pursued.

The Devil-husband story begins with the little brother’s warning, and nearby stories are said to use the despised little brother to effect escape.
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ainu

Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 2102-2199 confidence: medium

Okikurumi and his younger sister Tureshi teach the Ainos arts; Okikurumi possesses two charms or treasures, a writing and an abacus, that reveal information such as winds and birds.

Okikurumi is accompanied by his younger sister Tureshi when the passage describes teaching the Ainos all arts.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 2102-2199 confidence: medium

Okikurumi, with his younger sister Tureshihi, taught the Ainos arts such as bow-and-arrow hunting, netting fish, and spearing fish.

Okikurumi and his younger sister Tureshihi jointly teach the Ainos arts.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 610-713 confidence: high

A populous village rich in fish and venison suffers famine until only the chief’s older daughter and younger son remain; the sister gives the brother a cloth bag and urges him to buy food, live, and inherit.

After famine kills the village population, the chief’s two children remain alive, and the older sister urges the younger brother to survive and take up the father’s inheritance.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 610-713 confidence: high

The opening of 'The Man who Married the Bear-Goddess' describes a once-abundant village struck by famine; only the chief's older daughter and younger son survive, and the sister gives the boy a cloth bag so he may buy food and live.

After famine kills the people of the village, only the chief's two children, an older sister and younger brother, remain alive.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 715-800 confidence: high

Two brother foxes plan to go among men in human shape and make treasures, leaf garments, food, and cakes from tree gum.

The tale begins with two brother foxes consulting together and jointly going among men in human shape.
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burmese

The Soul of a People ALL LIFE IS ONE 285 / ALL LIFE IS ONE 287 / ALL LIFE IS ONE 289 / ALL LIFE IS ONE 291; lines 9707-9775 confidence: high

The Popa Nats are introduced as a brother and sister from the North. The brother is a blacksmith of extraordinary strength; his hammer shakes the earth and his forge is compared to the mouth of hell.

The central former-human figures are a brother and sister who live together after their parents' death and are described as loving one another dearly to the exclusion of other marriage ties.
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The Soul of a People ALL LIFE IS ONE 287 / ALL LIFE IS ONE 289 / ALL LIFE IS ONE 291 / ALL LIFE IS ONE 293; lines 9778-9841 confidence: high

The queen confirms her brother's strength, recalls him carrying her and tossing her into the air in childhood, and says he is wise, strong, and loved by all the people.

The queen's bond with her brother becomes central to the plot: she praises him, the king summons him, and enemies attack her through him.
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The Soul of a People ALL LIFE IS ONE 291 / ALL LIFE IS ONE 293 / ALL LIFE IS ONE 295 / ALL LIFE IS ONE 297; lines 9917-9983 confidence: medium

The queen says the brother had been plotting against the king and that his death was necessary.

The condemned man is the queen's brother; the queen negotiates with the king for permission to attend his execution.
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The Soul of a People ALL LIFE IS ONE 293 / ALL LIFE IS ONE 295 / ALL LIFE IS ONE 297 / ALL LIFE IS ONE 299; lines 9986-10054 confidence: high

The queen rises suddenly, runs to the pyre, throws herself into the flames, embraces her brother, and faces the onlookers; she is gem-adorned and he is shackled and ragged.

The queen and her brother are presented as a sibling pair who die together in the same pyre.
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The Soul of a People DEATH, THE DELIVERER 32 J / CHAPTER XXIII / THE POTTER'S WHEEL 325 / THE POTTER'S WHEEL 329; lines 11035-11099 confidence: medium

The passage says many Burmese children remember former lives, but the memories fade as they grow older.

The passage frames former-life memory, then tells of twin boys born around the time a devoted couple dies and using that couple's names in play.
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filipino

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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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3781-3889 confidence: high

Indarapatra hears of disasters in Mindanao, asks his brother Sulayman to save the land from monsters, and Sulayman says he will go and avenge it.

The passage centers on brothers Indarapatra and Sulayman; one sends the other to defeat monsters, then follows to avenge and complete the restoration of Mindanao.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 2564-2699 confidence: high

Lumawig looks down from the sky, sees his sons have flooded the earth, and sees that all people have drowned except a brother and sister at Pokis on the only uncovered spot.

All people are said to drown except one brother and sister who live in Pokis on the only uncovered spot.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 2701-2841 confidence: high

Lumawig reaches Pokis, builds a large fire, warms the brother and sister, the water evaporates, mountains remain, and the brother and sister marry and have children, producing many people on earth.

The passage opening describes waters evaporating after Lumawig's fire, the world restored with mountains, and a brother and sister marrying and having children who populate the earth.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 2843-3002 confidence: high

Two boys are sent daily to the forest for firewood; their mother gives them little poor food and repeatedly scolds them for the wood they bring, leaving them thin from work and hunger.

Two brothers suffer hunger and harsh treatment; one drops his bones as wood and is then identified as a serpent eagle accompanying the younger brother.
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finnish karelian

Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18933-19124 confidence: high

Kullervo opens treasure-boxes and displays gold, silver, silks, belts, and jewelry; the narration says silver leads to destruction and gold entices from uprightness, and the pair travel through evening and night in merrymaking.

After the night together, the two exchange lineage and learn that Kullervo is Kalervo's son and the maiden is Kalervo's long-lost daughter.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18933-19124 confidence: high

At dawn the maiden asks Kullervo's lineage. Kullervo says he is Kalervo's son, and the maiden says she is Kalervo's long-lost daughter and a hapless daughter of misfortune.

At dawn the two figures exchange ancestry, and both identify Kalervo as father, making them brother and long-lost sister within the passage.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19126-19285 confidence: high

Kullerwoinen weeps and says he has slain his virgin-sister and shamed his mother's daughter; he wishes death or sickness had killed him in the cradle after seven days.

Kullerwoinen confesses that he met his mother's long-lost daughter, did not recognize his sister, and committed a fatal sin that led to her destruction.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13318-13509 confidence: medium

The brother asks the guest her name and origin; she replies that she is his sister, their mother’s daughter, and says they were fledglings of one bird in one nest; the brother weeps.

The speaker answers her brother by saying they are children of one mother and fledglings of one bird hatched in one nest, after which he weeps.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4656-4840 confidence: medium

Iron visits Fire, his elder brother; Fire attempts to consume him, and Iron flees into swamps, valleys, springs, rivers, and marshes.

Iron and Fire are personified as younger and elder brothers; Fire attempts to consume Iron, who flees.
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korean

Korean Tales CHING YUH AND NY A IN 00. / K ORE A N TALES / VIII. / HYUNG BO AND NAHL BO;; lines 2629-2687 confidence: high

In Chullado, southern Korea, two brothers live; one is very rich and the other very poor.

The opening is structured around two brothers whose social and household conditions are repeatedly contrasted: elder/rich/childless/quarrelsome versus younger/poor/with children/peaceful.
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Korean Tales HYUNG BO AND NAHL BO. 97 / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO.; lines 3082-3136 confidence: high

Hyung Bo explains that he saved a bird from a snake, bound its broken limbs until recovery, received a gold-inscribed seed with instructions, and gained rich gifts from four ripe gourds.

The passage contrasts Hyung Bo, who rescued the bird and gives gifts, with his elder brother Nahl Bo, who covets the goods and maiden and harms birds to gain reward.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 1 1 3 / HYUNG BO AND NAHL BO. 1 1 5 / THE FAITHFUL DANCING- GIRL WIFE.; lines 3473-3601 confidence: high

A seed that brought prosperity to the honest, deserving brother turns prosperity into ruin for cruel, covetous Nahl Bo, who must live on his kind brother's charity.

The passage contrasts an honest, deserving brother with cruel, covetous Nahl Bo, and the same seed is associated with prosperity for one and ruin for the other.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO.; lines 3139-3204 confidence: medium

The vines bear twelve gourds, contrasted with the brother's case; the gourds grow so large that the house beams groan, and Nahl Bo hires men to guard them because people want gourds after learning the source of Hyung Bo's riches.

The passage explicitly contrasts Nahl Bo's conduct with the brother's earlier case and with Hyung Bo's riches; Nahl and Hyung conceal the secret for different reasons.
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Korean Tales K ORE A N TALES / VIII. / HYUNG BO AND NAHL BO; / HYUNG BO AND NAHL BO. 9 1; lines 2690-2754 confidence: medium

"We are starving at our house, and have had no food for three days."

The boy identifies himself as the uncle's brother's son, and the uncle refuses aid to his brother's starving household.
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armenian

Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4246-4349 confidence: high

Indian fugitives bring brother-gods Demetr and Gisanes, whose images are very tall with long black hair and black faces; Jewish immigration influences Armenians toward monotheism.

Demetr and Gisanes are explicitly called brother-gods.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4672-4780 confidence: medium

The epic relates the doings of the two brothers and their descendants in Armenia, including the founding of Sassoon.

The epic concerns two brothers and their descendants in Armenia and includes the founding of Sassoon.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5575-5685 confidence: medium

A man may meet the girl he wishes to marry by a stream or in a forest and ask a riddle; if she answers correctly, he marries her. Example riddles concern the heart and language, snow as a winter rose, and the sun and moon as chasing siblings.

One riddle frames a brother and sister as chasing each other without catching, with the answer given as the sun and the moon.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6758-6878 confidence: high

Nerses Mokatzi is an ecclesiastic and poet; one surviving poem is The Dispute between Heaven and Earth. The poet says “Heaven and Earth are brothers” and that they disputed which was greater.

The poem states that Heaven and Earth are brothers and stages their dialogue as a contest over which is greater.
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basque

Basque Legends ACHERIA, THE FOX. / THE ASS AND THE WOLF. / BASA-JAUNA, THE WILD MAN. / THE SERVANT AT THE FAIRY'S.; lines 2446-2540 confidence: medium

A little dog asks for something to eat; the youngest threatens to kick him but eventually gives him a little food.

The youngest daughter and eldest daughter undergo similar fairy-service encounters but differ in their treatment of the dog and in their rewards or punishments.
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Basque Legends THE FAIRY IN THE HOUSE. / THE DEVIL'S AGE. / V.--WITCHCRAFT AND SORCERY. / THE WITCHES AND THE IDIOTS.; lines 3006-3077 confidence: high

The tale opens with two brothers, one an idiot and one a fool, and their very old mother; the elder plans to go with sheep to the mountain.

The tale centers on two brothers described as an idiot and a fool.
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Basque Legends THE STEP-MOTHER AND THE STEP-DAUGHTER. / THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD). / THE WHITE BLACKBIRD. / THE SISTER AND HER SEVEN BROTHERS.; lines 7519-7632 confidence: high

A neighbor says the girl will be like her brothers; the girl asks her mother if she has brothers, and the mother says yes.

The sister learns she has brothers, leaves home to find them, does their work, and sews shirts for them.
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Basque Legends THE TARTARO. / M. D'ABBADIE'S VERSION. / ERRUA, THE MADMAN. / VARIATIONS OF ERRUA.; lines 826-841 confidence: medium

One variant has two brothers, an idiot and a fool. The idiot goes to service first and is sent back; the fool then goes, outwits his master and the Tartaro, and burns out the Tartaro's eye with a red-hot spit.

One variant explicitly has two brothers, an idiot and a fool; the first fails in service, while the second succeeds by outwitting opponents.
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celtic welsh

The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6483-6577 confidence: high

Bendigeid Vran is crowned king and sits at Harlech on the rock above the sea with Manawyddan, Nissyen, Evnissyen, and nobles; Nissyen is gentle and peace-making, while Evnissyen causes strife among brothers at peace.

Nissyen and Evnissyen, brothers by the same mother, are described in opposed terms: one reconciles angry kin, while the other causes strife during peace.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6483-6577 confidence: high

Bendigeid Vran, crowned king of the island, sits on the rock of Harlech looking over the sea with Manawyddan, Nissyen, Evnissyen, and nobles; Nissyen is peaceful and Evnissyen causes strife.

Nissyen and Evnissyen are brothers by the mother's side, one described as restoring peace among kindred and the other as provoking strife between peaceful brothers.
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The Mabinogion THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8432-8528 confidence: high

Lludd loves Llevelys most because he is wise and discreet; Llevelys asks Lludd's counsel about wooing the French king's only daughter and heir.

Lludd loves Llevelys for wisdom and discretion, seeks him for counsel against the plagues, and receives practical magical instructions from him.
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The Mabinogion THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8432-8528 confidence: high

Lludd loves wise Llevelys; Llevelys seeks counsel about wooing the French king's sole-heir daughter, receives her and the crown, and rules France wisely.

Lludd and Llevelys are brothers; Llevelys is explicitly wise and discreet, receives Lludd, devises protected counsel, and gives a remedy.
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indigenous australian

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1656-1739 confidence: high

Narahdarn drives the woman up the gunnyanny tree, cuts off her stuck arm, finds she is dead, lays her body beside her sister’s, and leaves without the honey.

The Bilbers are treated as sisters/daughters whose deaths prompt their mother and tribe to seek vengeance against Narahdarn.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1656-1739 confidence: medium

Narahdarn drives a woman up a gunnyanny tree; her arm sticks beside her sister's, he cuts it off with his comebo, and she dies. He carries her body down and lays it beside her sister's body.

Two sisters are described as victims of the same action: the second sister's arm becomes stuck beside her sister's, and Narahdarn cuts it off as he had done to the first.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 750-866 confidence: high

Two Weeoombeen brothers hunt; the elder warns the younger not to make noise because strong Piggiebillah may steal the emu, then kills the emu with a stone; the younger cries out and Piggiebillah hears.

Two Weeoombeen brothers hunt together, with the elder instructing the younger and the younger's action changing the situation.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 750-866 confidence: high

Two Weeoombeen brothers go hunting; the elder tells the younger to stay quiet lest strong Piggiebillah hear and steal the emu.

Two Weeoombeen brothers, explicitly elder and younger, act together during the hunt and later escape together.
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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: medium

Osiris is son of the earth-god Qeb/Seb; as king he civilizes Egyptians, gives laws, teaches divine worship, and introduces cultivation of wheat and barley discovered by Isis, changing the people from cannibalism to a corn diet.

Isis is identified as both sister and wife of Osiris and acts as mourner and restorer of his remains.
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The Golden Bough: A Study in Comparative Religion (Vol. 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, astrologers say a queen will live only as long as her twin brother, a dragon; if he dies, she can be restored by smearing parts of her body with his blood.

The queen and her twin brother dragon share linked life, and the queen can be restored to life through application of the dragon's blood.
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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 6982-7037 confidence: medium

The brothers are named Anupu and Bitiu; Anupu is elder and has a house and wife, while Bitiu lives with him as servant.

The passage centers on two brothers; the elder pursues the younger because of a false accusation, then repents when the younger explains the truth.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena THE DISCIPLES OF THRICE -GREATEST HERMES 467 / THE DISCIPLES OF THRICE-GREATEST HERMES 469 / THE DISCIPLES OP THRICE-GREATEST HERMES 47 1 / THE DISCIPLES OF THRICE -GREATEST HERMES 473; lines 25824-25918 confidence: medium

Amenhotep is said to have become blended with Imhotep-Asclepius as his twin-brother and to have received divine honours at Thebes; the passage also notes Asclepius-Imuth as son of Ptah and mentions two Asclepiuses.

Amenhotep is said to have become blended with Imhotep-Asclepius as his twin-brother.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 20979-21132 confidence: medium

Hermas is described as strongly Gnostic and as a permutation of the Sophia-mythus involving Christ and Sophia/Wisdom, the Son of God and his spouse or sister the Holy Spirit, King and Queen, Lord and Virgin Church, and an allegorical drama of inner nature.

The author describes the Sophia-mythus as the mystic lore and love of Christ and Sophia, the Son of God and his spouse or sister, and related male-female sacred pairings.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 289 / VOL. I. 19 / THE MYSTERIES OP ISIS AND OSIRIS 291 / THE MYSTERIES OF ISIS AND OSIRIS 293; lines 16573-16690 confidence: medium

The quoted Maneros repeatedly calls God Panu or the beautiful beloved to return, seeks to see him, and asks Onnofris or Urtuhet to come to the sister, wife, and consort.

The quoted lament asks the beloved to come to the speaker identified as sister, wife, and consort.
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malagasy

Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES. / CHAPTER XII. / MALAGASY FOLK-TALES AND FABLES.; lines 10536-10667 confidence: medium

Ifara tells how her sisters deceived her so Itrimobe might seize her; the pair disown the two daughters and keep Ifara as their child.

Ifara says her sisters deceived her so that Itrimobe might seize her; the pair disown the two daughters and keep Ifara.
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Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES. / CHAPTER XII. / MALAGASY FOLK-TALES AND FABLES.; lines 11220-11354 confidence: high

Rasoavolovoloina visits Rasoalavavolo to ask for a child, offers two silver rings, receives two smooth round stones, and the stones become two male children.

The two male children are brothers produced from stones and are said to become ancestors of later people in Madagascar.
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The Great African Island: Chapters on Madagascar CHAPTEE XII. / PARENTS AND CHILDREN. 245 / WORDS FOR FAMILY, NATION, ETC. 247 / HOVA MARRIAGE RITES. 25 1; lines 12149-12238 confidence: high

Among Sakalava tribes, brother-sister marriage was not legally forbidden; Andriamahatindy is said to have married his youngest sister and had six daughters; such marriages were preceded by consecrated-water sprinkling and prayers for happiness and fecundity, as if to avoid the Supreme Being’s anger.

The passage says Sakalava brother-sister marriage was not forbidden, gives a royal example, and explains such marriages by equal-rank spouse needs and concern over rival claims to power.
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maya quiche

The Popol Vuh KICH AND MEXICAN MYTHOLOGY / THE VUKUB-CAKIX MYTH / BOOK II. COMMENTED UPON / THE HARRYING OF XIBALBA; lines 986-1071 confidence: high

The divine brothers avoid earlier mistakes by learning the names of the chief Xibalbans and not bowing to dummy figures; the passage names torments including the House of Tigers and House of Cold.

Hun-Ahpu and Xbalanque are called divine brothers or young hero-gods and are said to vanquish the Lords of the Underworld.
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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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shan

Shans at Home, With Two Chapters on Shan History and Literature AN OLD SHAN STATE IN SOUTHERN CHINA / THE NGAI-LAO KINGDOM / I4 THE NORTHERN SHANS / THE MAO KINGDOM; lines 1218-1322 confidence: high

“About these two princes rose a legend ... in which they are brothers, mythical heroes that descended from heaven on a golden ladder.”

The Mao-Shan legend makes Hkun-lu and Hkun-lai brothers, mythical heroes, and heavenly descenders; the older brother founds a kingdom. The footnote reports a similar Ahom pattern of brothers descending from heaven and founding kingdoms.
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Shans at Home, With Two Chapters on Shan History and Literature THE MONKEY AND THE CROCODILE / THE KING OF THE DOVES / THE FAIRY AND THE HUNTER / THE STORY OF THE SQUIRREL; lines 9807-9939 confidence: medium

The sisters die, are reborn as a village headman's daughters, and are given by the headman to the king as wives.

The sisters die and are reborn together as the village headman's daughters.
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Shans at Home, With Two Chapters on Shan History and Literature THE PRINCESS IN THE TOWER / THE CRAFTY LAD / THE STORY OF A POOR BOY / THE HUSBAND WHO LOST HIS WIFE AND CHILDREN; lines 10354-10391 confidence: medium

The king summons people from far and near to a great feast, searches among them, finds his wife and children, embraces them joyfully, and later the two sons become rulers of provinces.

After the family is reunited, the two sons become rulers of provinces.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN. / THE JND WELLING SPIIUTS AM) SOULS OF MEN. 1 20 / THE IND WELLING SPIRITS AND SO ULS OF MEN. 1 8 1; lines 4666-4799 confidence: low

A tale begins with two brothers who sing popular songs, are invited to a festival at a neighboring village, and receive permission from their mother to go.

The tale begins with two brothers known for singing who are asked to go to a neighboring village festival and receive their mother's permission.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 2598-2728 confidence: high

Olosa is identified as owner and goddess of the Lagos Lagoon, principal wife and sister of Olokun, long-haired, and sprung from Yemaja's body.

Olosa is explicitly described as both the sister and principal wife of Olokun.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L / CHAPTER II.; lines 1547-1673 confidence: high

Yemaja marries her brother Aganju and bears Orungan; his name is interpreted as “in the height of the sky,” compared to the Ewe Free-air Region, and explained as the space between sky and earth or Air.

Yemaja marries her brother Aganju, and their son Orungan is interpreted as the space between sky and earth, or Air.
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african akan

Ashanti APO CEREMONY / APO CEREMONY / RELIGION : THE GOD TANO / XVIII; lines 12940-13081 confidence: high

Lake Bosomtwe is described like Tano and other rivers as a son of the Supreme Being; a local legend says it once lay near Bosomtwe Rock but left because it could not get on with its brother Tano.

Lake Bosomtwe is said to be a son of the Supreme Being like Tano and other rivers, and the legend calls Tano Bosomtwe's brother.
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Ashanti APO CEREMONY / APO CEREMONY / RELIGION : THE GOD TANO / XVIII; lines 12940-13081 confidence: medium

Lake Bosomtwe is described like Tano and other rivers as a son of the Supreme Being; a local legend says it once lay near Bosomtwe Rock but left because it could not get on with its brother Tano.

The legend says Lake Bosomtwe once stood near the rock but departed to its present home because it could not get on with brother Tano.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAPTER XII.; lines 15250-15425 confidence: high

The narrator asks whether the covenant is with “us” or “them,” then cites Isaac praying for barren Rebekah, her conception, and the Lord’s statement that two nations are in her womb and the greater shall serve the lesser.

The Rebekah oracle says the greater will serve the lesser, and Jacob’s crossed-hand blessing places younger Ephraim before elder Manasseh as a figure for covenant heirs.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete REFERENCES TO THE ACTS OF ST. PAUL AND THECLA. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 10564-10700 confidence: high

Cain says to Abel, 'Let us go down into the field,' and in the field rises against Abel his brother and slays him.

The passage presents Cain and Abel as brothers, narrates Cain’s killing of Abel, and explicitly says envy and emulation caused the death of a brother.
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fijian

Tales from Old Fiji INTRODUCTION / XX INTRODUCTION / BEWILDERING A GHOST. / XXX INTRODUCTION; lines 1414-1559 confidence: high

Thatha-veitathini is defined as murderous hatred between brothers; chiefly brothers of equal rank are rivals for succession, and their mothers foster hostility from childhood.

The passage defines murderous brother-hate, links it to succession among chiefly sons of equal rank, and applies it to Thakombau and Raivalita.
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Tales from Old Fiji INTRODUCTION / XX INTRODUCTION / BEWILDERING A GHOST. / XXX INTRODUCTION; lines 1414-1559 confidence: high

Raivalita goes to Levuka to obtain arms and ammunition from white traders, returns to Bau with a laden canoe, and Thakombau waits behind a house with trusted followers.

Thakombau lies in wait for Raivalita, seizes him, and has him fatally clubbed.
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gnostic

Fragments of a Faith Forgotten THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475; lines 23797-23876 confidence: medium

Mary says that before the Spirit descended on Jesus, the child Jesus was in the vineyard with Joseph; the Spirit came from the height to Mary’s house, appeared like Jesus, and asked for “Jesus, my Brother.”

The Spirit asks for Jesus as his brother and is repeatedly described as like Jesus.
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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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jain

Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIFE OF PARSVA. / LIFE OF ARISHTANEMI. / LIVES OF THE GIN AS. 279 / LIST OF THE STHAVIRAS.; lines 13154-13181 confidence: low

The note says Mandikaputra and Mauryaputra were sons of the same mother, Vijayadevi, but different fathers, Dhanadeva and Maurya; it also says no legend connects Maurya with the Maurya dynasty and that such a connection would be chronologically impossible.

The note identifies Mandikaputra and Mauryaputra as sons of the same mother but different fathers.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XII. 51 / LECTURE XII. 53 / LECTURE XII. 55 / LECTURE XIII. 57; lines 4980-5077 confidence: medium

In Kampilya, Sambhuta and Xitra meet again and tell each other the rewards realised for good and bad actions.

The king addresses the other figure as his former brother, they recall being brothers once, and they meet again after several births.
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micronesian

The Caroline Islands: Travel in the Sea of the Little Lands IQO THE CAROLINE ISLANDS / ZOS THE CAROLINE ISLANDS / CHAPTER XIV / FROM PANIAU TO MARAU; lines 8383-8495 confidence: high

"Two brethren went northward from Ponape to seek new lands" and later saw the midnight sky red with "a great blaze of fire" before returning in terror.

Two brothers sail north from Ponape in a big canoe to seek new lands.
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The Caroline Islands: Travel in the Sea of the Little Lands OF PONAPE / CHAPTER IV / NALAP, AND PONAPEAN SUPERSTITIONS AND CHARACTER / CHAPTER V; lines 3235-3342 confidence: high

Two brothers, Olo-chipa and Olo-chopa, called Godmen or Heroes, built Nan-Moluchai; by magic spells the great stones flew through the air like birds into place.

Two brothers called Godmen or Heroes build the breakwater and island city of Nan-Moluchai using magic spells to move stones.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4965-5047 confidence: medium

A lama said Satrapa was brother of Agu Drumba; Agu Drumba is represented by a stucco image in Ge-lug-pa lama dress; people of Mulbe assert the monastery was built by ancient chiefs Thog-lde-Jo and Tang-lde-Jo, father and son.

A lama said Satrapa was the brother of Agu Drumba.
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The Buddhism of Tibet, or Lamaism MVSTIO AND NA OCRRD PHA, / TO PICTURE OF VISVANTARA JATAKA, / PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547; lines 29184-29210 confidence: high

Madri hastens toward the hermitage, enters, does not see the children, follows traces on the ground, and recalls their play with young gazelles, their earthen house, and their playthings.

The passage identifies the absent children as the boy Krishna and his sister, and repeatedly calls them the two children.
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aboriginal australian

Ethnological Studies among the North-West-Central Queensland Aborigines ABORIGINALS: AN ELEMENTAET GBAMMAR. / ABORIGINALS : AN ELEMENTARY GEAMMAB. / THE SPOKEN LANGUAGE OF THE PITTA-PITTA / ABOBIGINALS: AN ELEMENTABY GBAMMAB. 1.; lines 1832-1995 confidence: low

Opening examples include a sister giving a big dilly-bag to her brother, a father giving a boomerang to his child, pituri under a shield, asking a woman for food, dividing food, and a sister giving good boomerangs.

The illustrative sentences include a sister giving a dilly-bag to her brother and giving boomerangs.
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akan

West African Folk-Tales XXXII. THE UNGRATEFUL MAN / XXXIII. WHY TIGERS NEVER ATTACK MEN UNLESS THEY ARE PROVOKED / XXXIV. THE OMANHENE WHO LIKED RIDDLES / XXXV. HOW MUSHROOMS FIRST GREW; lines 2879-2953 confidence: medium

Two brothers in a town fall deeply into debt, are troubled by creditors, flee into the woods, and become highway robbers.

The initial human actors are two brothers whose debts and farming attempt set the chain of events in motion.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 5036-5130 confidence: medium

The passage says large families are not desired, fœticide is not practised, unwanted children may be killed during lustration, illegitimate children are destroyed, and the second of twins or, in some mixed-sex Kuretu cases, the girl is killed; twin birth is described as disgraceful, and the mother secretly kills and conceals the body if possible.

The passage describes twin birth as disgraceful, identifies the second twin as a transgressor, and reports killing or abandonment of a twin in specified cases.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER X / BAVILI PHILOSOPHY / I02 AT THE BACK OF THE BLACK MAN'S MIND CHAP / X BAVILI PHILOSOPHY 103; lines 5380-5480 confidence: high

Matali or Matadi is glossed as heated metallic rocks associated with the sun; Ngonde or Ngondia, the Moon, is regarded as mother of the sun; the sun and moon are also spoken of as two brothers, or possibly brother and sister because of the term Nkomba.

The sun and moon are described as two brothers running one after the other, with the author noting the term could also support brother and sister.
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biblical

The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 2173-2298 confidence: high

The LORD addresses the son of man and introduces two women, daughters of one mother: Aholah the elder and Aholibah her sister, identified as Samaria and Jerusalem, who belonged to the speaker and bore sons and daughters.

Aholah and Aholibah are named as two sisters, daughters of one mother, and identified with Samaria and Jerusalem.
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 2977-3122 confidence: high

Hu Pu Hsieh, Wu Kuang, Poh I, Shu Ch'i, Chi Tzŭ Hsü Yü, Chi T'o, and Shên T'u Ti are listed as servants of rulers; notes describe brotherly throne refusal, starvation on mountains, lacquer-smearing, and a river suicide with a stone.

Poh I and Shu Ch'i are identified as brothers who each refused the throne because each considered the other more entitled.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) MS. 510) / AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS; lines 3508-3655 confidence: high

Satan envies Abel and casts envy into Cain; Cain envies Abel because of Adam’s heir statement, the sister-marriage arrangement, and God’s acceptance of Abel’s offering and rejection of Cain’s.

Satan casts envy into Cain’s heart; Cain kills his brother Abel, and the passage calls this the first fratricide.
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khoekhoe

Reynard the Fox in South Africa; or, Hottentot Fables and Tales THE ELEPHANT. / TEE NAMA WOMAN AND THE ELEPHANTS. 63 / AND OTHER LEGENDS. / THE LITTLE WISE WOMAX. 87; lines 3514-3622 confidence: high

The younger sister ties her cloak to her sister's during the dance, they slip away, and she explains that the reed tune means blood will flow that day.

The younger sister understands the reed warning, devises the spoor deception, preserves silence after the wound, sends One-eye away, and carries the elder sister.
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maya

The Maya Chronicles I. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 2645-2740 confidence: medium

Tula/Tollan is glossed as the place of the Sun and associated with the Tolteca, Quetzalcoatl as Light-God and virgin-born ruler; tradition says Tezcatlipoca destroyed Tula, the Toltecs disappeared, and Quetzalcoatl journeyed east to the home of the Sun and everlasting life.

Tezcatlipoca is called Quetzalcoatl’s brother and eternal enemy; the passage also includes an episode involving Quetzalcoatl’s eldest sister.
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san

Specimens of Bushman Folklore WHAT THE STAES SAY, AND A PRAYER / TO A STAR. / THE SON OF THE WIND. / THE SON OF THE WIND.; lines 3151-3303 confidence: medium

+kagara fetches his younger sister from \haunu and takes her back to her parents; \haunu pursues his brother-in-law behind the hill.

+kagara fetches his younger sister from \haunu, takes her back to her parents, and is pursued by \haunu, who is called his brother-in-law.
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taoist

The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35 / PT. III. SECT. VI. THE WRITINGS OF JSTWANG-SZE. 1 55 / PT. III. SECT. VI. THE WRITINGS OF ATWANG-SZE. 1 57; lines 6841-6939 confidence: high

At the rise of the Kau dynasty, two brothers from Ku-chu named Po-i and Shti-z^/^i hear of a western ruler according to the Right Way and go to the south of mount KAi.

Po-i and Shti-z^/^i act together as brothers, reject the offered covenant and offices, withdraw north to Shiu-yang hill, and die of starvation.
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temne

Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales MAMMY MAMENAH AND HER FRIENDS / A STONE THAT WORE A BEARD. / THE GIRL THAT PLAITED THE DEVIL'S BEARD. / MARRY THE DEVIL, THERE'S THE DEVIL TO PAY.; lines 3518-3651 confidence: medium

The girl's brother has craw-craw over his skin; the devil frightens him, the girl insists on leaving with the man, and the brother wants to follow though the devil objects because he is ugly.

The brother follows his sister against the devil's wishes, remains awake near the sleeping wife, and interrupts the night attack by calling attention to his itching sickness.
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