Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Daoist | The Tao Teh King, or the Tao and its Characteristics | Tao Teh King, Ch. 1.1-4 | low | The Tao that can be trodden is not the enduring and unchanging Tao... having no name, it is the Originator of heaven and earth; having a name, it is the Mother of all things... Together we call them the Mystery. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5620-5714 | high | The Mother of the gods recalls that her beloved pine forest and grove on Phrygian Ida were given to Aeneas for his fleet, and she asks Jove that their mountain birth protect them from voyaging and storm. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 | high | The Mother wards brands from her holy ships; a strange light and voice announce: “Disquiet not yourselves ... to guard ships of mine ... go, goddesses of the sea; the Mother bids it.” | record |
| Celtic Irish | Gods and Fighting Men | GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 648-746 | high | Badb, Macha, the Morrigu, Eire, Fodla, Banba, Eadon, Brigit, and Dana are described with battle, naming, poetry, healing, smith-work, dual appearance, fiery-arrow name, and mother-of-gods associations. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 12925-13120 | medium | States that the elephant represented the Earth Goddess conceived in elephant form; in Goomsur she was represented in peacock form, and a victim's post bore a peacock effigy. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2198-2268 | medium | The Oraons have a spring festival while sál trees are blossoming, because they think the marriage of earth is then celebrated and sál flowers are needed. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 355-440 | medium | Votive offerings at Nemi indicate that Diana was especially worshipped by women seeking children or easy delivery. | record |
| 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 6725-6799 | medium | Wheat and barley are attributed to Isis; stalks are carried in procession at her festivals; after first cutting at harvest, Egyptian reapers lay down the stalks, beat their breasts, lament, and call upon Isis. | record |
| 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 7183-7267 | high | Frazer identifies the Demeter-Proserpine myth with Aphrodite-Adonis, Cybele-Attis, and Isis-Osiris, and says Demeter mourns Proserpine, who personifies vegetation, especially corn; Demeter and Proserpine are described as a mythical reduplication of one natural phenomenon. | record |
| 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 7183-7267 | medium | Frazer reports Mannhardt's argument that Demeter derives from a Cretan word for barley and means Barley-mother or Corn-mother; Crete is described as an ancient seat of Demeter's worship. | record |
| 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 7269-7349 | high | The Corn-mother is said to be present in the last handful of corn left standing; cutting it catches, drives away, or kills her, and the last sheaf may be carried home and honored as divine. | record |
| 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 7434-7491 | medium | Russia and Bulgaria: the Russian last sheaf may be shaped and dressed as a woman and carried with dance and song. Bulgarians make a Corn-queen or Corn-mother doll from the last sheaf, carry it round the village, then throw it into a river for rain and dew or burn it and scatter the ashes on fields. | record |
| 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 7683-7765 | high | Frazer says the worshipped object was probably the dressed maize bunch; another source describes divine plant mothers, including Zara-mama, whose figures were made of plant material, dressed in women's clothes, worshipped, and believed to give birth to much maize. | record |
| 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 7815-7896 | high | Frazer compares Greek Demeter and Proserpine with the German Corn-mother and the Balquhidder harvest Maiden, suggesting that the Greek figures grew from harvest beliefs and were once represented by sheaf dolls. | record |
| 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 8461-8513 | medium | Khond or Kandh sacrifices are described as offered to the Earth Goddess Tari Pennu or Bera Pennu to ensure crops and immunity from disease and accidents; turmeric cultivation is linked to bloodshed for deep red colour. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1508-1544 | low | Cows are said to be reverenced and never killed; they are regarded as sacred to or embodiments of Isis, who is represented with cow's horns, though Frazer says this identification may be syncretic. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1994-2082 | medium | The addressee is instructed to wear protective winter clothing, avoid storm clouds and rain, manage winter rations, and continue until equal days and nights when Earth bears fruit again. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 | high | Earth bears Heaven, Hills, and Pontus; afterward with Heaven she bears Oceanus, Coeus, Crius, Hyperion, Iapetus, Theia, Rhea, Themis, Mnemosyne, Phoebe, Tethys, and Cronos, who hates his father. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | medium | Demeter joins with Iasion in a thrice-ploughed fallow in Crete and bears Plutus, who makes wealthy those who find him or into whose hands he comes. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3641-3768 | medium | The Sons of Boreas pursue the Harpies through many distant lands and peoples; Earth bears peoples connected with Epaphus and Zeus; the route includes Eridanus, Fawn mountain, Etna, Ortygia, Odysseus' people, sea, and air. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5177-5263 | high | While Persephone still sees earth, heaven, sea, and sun she hopes to see her mother; her voice rings through mountains and sea, and her mother hears. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5349-5443 | high | Demeter sits on a stool with a veil before her face, silent and grieving, taking no food or drink because she longs for her daughter, until Iambe's quips and jests make her smile and laugh. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 | high | Demeter sits apart, yearning for her daughter, and causes a cruel year in which seed does not sprout; famine threatens mankind and divine gifts and sacrifices; Zeus sends Iris to Eleusis. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 | high | Zeus sends Rhea to Demeter with promises of honors and agreement that Persephone will spend a third of the year below and two thirds above; Rhea urges Demeter to restore the fruit that gives life. Rharus is described as barren because Demeter hid the grain. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5637-5648 | medium | "queen of the land of sweet Eleusis and sea-girt Paros and rocky Antron, lady, giver of good gifts, bringer of seasons, queen Deo" and "your daughter all beauteous Persephone" | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5651-5739 | high | Leto is praised for bearing Apollo and Artemis; Artemis is linked with Ortygia, Apollo with rocky Delos near Cynthian hill, a palm-tree, and the streams of Inopus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5907-6001 | medium | Hera prays to Earth, Heaven, and the Titans while striking the ground; Earth moves; Hera later bears Typhaon and gives him to the dragoness; Apollo shoots the dragoness, who dies in blood. | record |
| Greek | 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 | high | The speaker sings of rich-haired Demeter and her daughter Persephone, then asks the goddess to keep the city safe and govern the song. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXVII. TO ARTEMIS / XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL; lines 7368-7387 | high | Earth is invoked as “mother of all” and said to feed all creatures on land, in the seas, and in the air. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE; lines 7413-7433 | medium | The Son of Cronos was joined with Selene in love; she conceived and bore Pandia, described as exceedingly lovely among the deathless gods. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601; lines 7456-7569 | medium | Queen Earth is addressed as a giver of honey-hearted wealth who is kind to some and intractable or rough to those she is angry with. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 | high | The Hymn to Demeter describes the seizure of Persephone by Hades, Demeter's grief, her stay at Eleusis, and her vengeance on gods and men by causing famine. | record |
| Greek | The Iliad | THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17412-17542 | high | In the deep sea with Nereus and the watery train, Thetis hears Achilles's cries and the Nereids weep with her. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 382-487 | low | Homer drives Thestorides from the island, succeeds as a teacher, and establishes a poetry school in Chios; a site called the School of Homer is described as an open temple of Cybele on rock, with a seated goddess image, lion-carved chair, oval area, and mountain-hewn form. | record |
| Japanese | Japanese Fairy Tales | THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1946-2051 | medium | The couple decide to make a pilgrimage to Hase-no-Kwannon, believing Kwannon answers mortal prayers in the form most needed; their greatest need is a child. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1130-1317 | medium | In primeval times a beauteous Daughter of the Ether lives for ages alone in heaven and in the spaces above sea-foam, grows weary and sad, and descends to the ocean, with waves as coach and pillow. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1319-1499 | medium | The water-mother raises her shoulders and knees above the ocean; the duck sees them as hillocks, settles on the knee, and finds a safe nesting place. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17813-17992 | medium | The hostess asks the Creator and Ukko to guard, shield, shelter, and protect the herds from danger, want, wandering, and evil, so they may prosper against Lempo's will. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1832-2015 | high | Wainamoinen brings seven barley grains from animal-skin pouches, sows them in ash-enriched soil, invokes an ancient mother of fields and forests, and asks Ukko for clouds and rain. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19288-19476 | low | The mother tells Kullervo that maternal love cannot be smothered and that she would weep bitterly for three years, making tears affect fields, rivers, snows, and hillocks. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 | medium | Mielikki takes the wool and hair from the water, sews them together, binds the magic bundle in a birch-bark basket to a pine top with gold chains, and rocks it to life as sacred Otso. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23564-23746 | medium | Ilmatar meets the travelers; after Wainamoinen identifies himself and Ilmarinen, she calls herself the oldest woman, first of Ether’s daughters, and first of ancient mothers. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 | medium | "Maan-emo (man-emo). The mother of the Earth." | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 | medium | The earth is described as a beneficent mother, named Maa-em and Maan-emo, able to help sufferers after invocation; some mythologists make her spouse Ukko, giver of sunshine and rain, and compare other divine pairings. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4459-4654 | medium | Ukko is called first creator and maker of the heavens, and he cuts apart air and water before iron is born. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9139-9326 | medium | The ancient water-mother is called from ocean, seas, lakes, and rivers to bring protection, comfort, and assistance so the guiltless speaker does not suffer or perish prematurely. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1042-1088 | medium | The Giants' bodies lie crushed beneath their own structure, and Earth is drenched with the abundant blood of her sons. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2999-3129 | high | Eryx is associated with a temple of Venus; Cynthus with the births of Apollo and Diana; Dindyma with Cybele, mother of the Gods; other mountains are geographically identified. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 3131-3171 | medium | Footnote 53 says the earth was similarly called by the Greeks 'mother of all things' and by Virgil 'omniparens.' | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 | high | Proserpina gathers violets or white lilies with youthful eagerness; Pluto sees, loves, and seizes her; she calls to her mother and companions as flowers fall from her loosened robe. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 | medium | Henna/Enna is described as the navel of Sicily and a major cult-place of Ceres; Proserpine is said by many authors to have been carried away by Pluto nearby, with other locations also reported; Cicero describes the sacred landscape, cavern, chariot abduction, descent into earth, lake, and yearly festival. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 | medium | Ceres is described as reigning in Sicily, teaching cultivation and sowing, establishing civil and property laws, and later being deemed Goddess of Earth and Corn; her residence is given as Enna/Henna. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 | high | The explanatory heading summarizes Ceres’s search, Arethusa’s information, Jupiter’s condition for return, Proserpine’s pomegranate seeds, Ascalaphus’s owl transformation, the Sirens’ wings, and the six-month division between earth and the Infernal Regions. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 | high | Ceres recognizes the girdle, mourns, accuses lands of ingratitude, and devastates Trinacria’s agriculture: ploughs, husbandmen, oxen, soil, seed, and crops are harmed. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11409-11506 | high | The Mother of the Gods recalls that the pines were cut on Ida, arrives with cymbal, pipe, and lions, declares she will save the ships, and thunder, showers, hail, winds, and waves follow. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3102-3186 | low | Near a lake and myrtle groves, Dryope comes unsuspecting, intending garlands for the Nymphs, carrying and nursing her infant son; a watery lotus blooms nearby. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5476-5534 | low | Cybele, Goddess of the Earth, was usually represented with a turreted crown and drawn in a chariot by lions. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THIRD DYNASTY--OLYMPIAN DIVINITIES. / JUPITER. / HERA (JUNO). / JUNO.; lines 1413-1428 | medium | Juno is described as revered and beloved as the type of a matron and housewife. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1634-1698 | high | Demeter, from Ge-meter, is identified as earth-mother, daughter of Cronus and Rhea, and goddess of vegetation, agriculture, field-fruits, plenty, and productiveness. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1700-1774 | high | Demeter, wife of Zeus, is mother of Persephone and is deeply attached to her. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 | medium | Aphrodite steps onto Cyprus and the sand becomes a meadow; the Seasons dress and ornament her, and nymphs escort her to Olympus, where the gods receive her. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS.; lines 2926-2974 | medium | As all-pervading love, Ephesian Artemis is said to be present in the Realm of Shades, partly replacing Hecate and Persephone, and permitting departed spirits to revisit earth with messages and warnings. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NEREUS. / PROTEUS. / GLAUCUS. / THETIS.; lines 3489-3545 | medium | Thetis retains influence over the lord of heaven and uses it in favor of Achilles during the Trojan War. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 436-525 | high | Uranus and Gaea are named as the first primeval deities; Uranus represents heaven, light, air, heat, purity, and omnipresence, while Gaea is the life-sustaining all-nourishing earth mother. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 527-547 | medium | To avenge the oppression of her children, Gaea instigates a Titan conspiracy against Uranus, successfully carried out by Cronus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN).; lines 549-631 | medium | Rhea appeals to Uranus and Gaea, wraps a stone in baby-clothes, and Cronus swallows it without noticing the deception. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | LIBITINA. / LAVERNA. / COMUS. / THE CAMENAE.; lines 5955-5976 | medium | Egeria was regarded as giver of life and invoked by women before childbirth. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | GREEK FESTIVALS. / ELEUSINIAN MYSTERIES. / THESMOPHORIA. / DIONYSIA.; lines 6394-6446 | medium | The Thesmophoria was a festival honoring Demeter as presiding over marriage and social institutions resulting from agriculture. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | SECOND DYNASTY. / CRONUS (SATURN). / SATURN. / RHEA (OPS).; lines 651-698 | high | Rhea is wife of Cronus, mother of Zeus and the Olympian gods, personifies earth, is Great Mother, produces plant life, and has sway over animals, especially lions. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | SECOND DYNASTY. / CRONUS (SATURN). / SATURN. / RHEA (OPS).; lines 651-698 | medium | Rhea is represented with a crown of towers, seated on a throne with lions at her feet, or in a lion-drawn chariot. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ROMAN FESTIVALS. / SATURNALIA. / CEREALIA. / VESTALIA.; lines 6521-6561 | medium | Cerealia honors Ceres and is solemnized exclusively by women in white garments who carry torches to represent Ceres' search for Proserpine. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CRONUS (SATURN). / SATURN. / RHEA (OPS). / DIVISION OF THE WORLD.; lines 700-744 | high | Gaea makes the Giants invincible while their feet remain on the ground; rocks knock them down, removing their contact with mother-earth, and they are overcome in the Gigantomachia. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12542-12649 | high | Earth is considered a female fostering divinity in North and South; Northern Rinda is hard and frozen, while Greek Ceres is genial, with climate offered as explanation. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 | high | Frigga is compared with Juno as an atmospheric goddess, patroness of marriage, motherly love, and childbirth; Gna is compared with Iris; Juno controls clouds while Frigga weaves them from spun thread. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1877-1990 | medium | Frigga is represented as tall, beautiful, crowned with heron plumes, clothed in white, wearing a golden girdle with keys, and patroness of the Northern housewife. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1992-2120 | medium | Fulla is described as Frigga's attendant, possible sister, jewel-casket keeper, helper with her toilet and golden shoes, confidante, and adviser in helping mortals. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2362-2458 | high | Eástre/Ostara is described as a spring goddess identified with Frigga; her feast preserves customs of coloured eggs, flower-crowned Easter-stones, dancing, and bonfires. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2362-2458 | medium | The passage connects Vrou-elde, the Milky Way name, Nerthus/Mother Earth, a guarded sacred car, a veiled yearly journey to bless the land, suspension of warfare, and ritual bathing in a secret lake that swallows assisting slaves. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 | high | Sita, “clothed in red garments,” clasps her hands and swears that if she has never thought of anyone but Rama, the Earth goddess Madhavi should grant her a hiding-place. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | Theogony ll. 116-138 | medium | "Verily at the first Chaos came to be, but next wide-bosomed Earth... and dim Tartarus... and Eros (Love), fairest among the deathless gods..." | record |