Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 317-400 | high | Jupiter foretells Ascanius/Iülus's rule, the move to Alba Longa, three hundred years of rule, Ilia's twin offspring from Mars, and Romulus, nursed by a she-wolf, naming the Romans. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4774-4860 | high | Aventinus is introduced as the son of Hercules and Rhea the priestess, born by stealth; he bears the Hydra serpent device on his shield, displays a chariot and horses, and wears the lion skin identified as Hercules' garb. | record |
| Roman | 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 | high | Caeculus, founder of Praeneste, is believed to have been born of Vulcan among herds and found beside the hearth; a rustic battalion from several places attends him. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1629-1717 | medium | In spring, the chieftainess explains that women there grow teeth in their vaginas when grass sprouts, conceive by the east wind, kill male children when mature, and must now send the men home. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 | high | The woman learns that sunlight through the roof opening caused conception; in a dream a god says he gave her a child because he loves her, that she will become his wife after death, and that their son will have many children. | record |
| Ainu | Aino Folk-Tales | I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES. / V.--SCRAPS OF FOLK-LORE.; lines 2201-2329 | medium | Birth customs include preparing clothes, washing the newborn, setting up divine symbols, thanking the gods, female attendance and midwives, variable naming time, circumstance-based names, and avoidance of giving a parent's name. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 5590-5702 | medium | The passage describes the isle of the children of Khaledan and King Schahzaman, a prosperous ruler distressed because none of his four wives has given him an heir. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14324-14688 | medium | “Lumbini grove, where the Buddha was born.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14690-15040 | low | “Rays of light stream from a Buddha” and “Renunciation, the Great... garb of... power of”. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | BY ALBRECHT WEBER. / A SKETCH OF THE MODERN LANGUAGES OF THE EAST INDIES. / BY ROBERT N. CUST. / THE BIRTH OF THE WAR-GOD.; lines 15473-15494 | low | “THE BIRTH OF THE WAR-GOD. A Poem. BY KALIDASA.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 15852-15993 | medium | The Bodisat's name means 'the great medicine'; he was born with a powerful drug in his hand, an omen of his cleverness in delivering people from misfortunes. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16402-16553 | high | Later accounts relate that the Bodisat entered his mother’s womb as a white elephant, and the incarnation scene is sometimes represented in Buddhist sculptures. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 | medium | The contents identify the Ceylon compiler’s introduction, the Nidāna Kathā, and list Sumedha the first Bodisat, successive Bodisats in the times of previous Buddhas, and the life of the last Bodisat who became Buddha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | PLACES AT WHICH THE TALES WERE TOLD. / TABLE VII. / THE BODISATS. / TABLE VIII.; lines 3004-3127 | medium | The passage notes numerous untitled or unidentified Jātaka scenes and several Nidānakathā scenes, including worship in heaven of the Buddha’s head-dress, the Palace of Glory, the Descent of the Blessed One illustrating Māyā Devi’s Dream, and the Presentation of Jetavana; it also says some identifications are doubtful. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5145-5241 | high | The Great Being reflects successively on five points: time of advent, continent and country, tribe of birth, mother, and the time when the mother’s life should be complete. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5243-5330 | high | The future Buddha grants the deities' prayer, declares the time has arrived to become a Buddha, enters the Grove of Gladness in the City of Delight, is attended by angels who remind departing beings of merit, leaves that realm, and is conceived in Lady Mahā Māyā's womb. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5243-5330 | medium | The future Buddha grants the deities' prayer, declares the time has arrived to become a Buddha, enters the Grove of Gladness in the City of Delight, is attended by angels who remind departing beings of merit, leaves that realm, and is conceived in Lady Mahā Māyā's womb. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 | high | At incarnation, four angels with swords guard the Bodisat and mother; the mother is pure, sees the child clearly, and dies seven days after birth to be reborn in the City of Delight. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 | high | In Lumbini grove, full of fruits, flowers, bees, birds, and sāla-trees, Mahā Māyā wants to sport; a sāla branch bends down, she takes hold of it, her pains begin, and she gives birth standing. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 | high | At incarnation, four angels with swords guard the Bodisat and mother; the mother is pure, sees the child clearly, and dies seven days after birth to be reborn in the City of Delight. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5434-5543 | high | At the Bodisat's birth in Lumbini, the mother of Rāhula, Channa, Kāḷudāyi, Kanthaka, the Bo-tree, and four treasure vases also come into being and are called the Connatal Ones. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7117-7218 | medium | The king says he first bowed when the infant’s feet turned onto Kāḷa Devala’s head, second when the Jambu-tree shadow did not turn, and third now upon seeing the unprecedented miracle. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 874-988 | medium | In the Rājovāda Jātaka, the future Buddha is born from the chief queen as Prince Brahma-datta, studies at Takkasilā, ascends the throne, and rules with impartial justice. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1184-1265 | medium | Birog of the Mountain dresses Cian in women’s clothes, carries him by wind to Ethlinn’s tower, gains entry, enchants the women to sleep, and Cian meets Ethlinn, who recognizes his face from dreams and gives him her love. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3388-3493 | high | Etain is blown through Ireland for seven years, falls into a golden cup beside Etar's wife, is drunk with wine, and after nine months is born again as Etar's daughter. | 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 1211-1272 | high | In Bhotan, the Dhurma Raja is the spiritual head of government and a perpetual incarnation of deity; after his death the new incarnate god appears in an infant who refuses mother's milk and prefers cow's milk. | 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 12628-12766 | medium | A Cyprian worship of Ariadne may have involved a ceremony in which a young man lay down and imitated women in labour; the author notes Ariadne has been regarded as a vegetation goddess or spirit and cautions that the ceremony may have been vintage rather than harvest-related. | 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 1926-2010 | medium | Frazer says the May Day green bush before a beloved maiden's house probably came from belief in the fertilising power of the tree-spirit; Kara-Kirgiz barren women roll under a solitary apple-tree to obtain offspring. | 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) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3892-3959 | high | Two Hindoo ambassadors returning from England were considered polluted by contact with strangers such that only being born again could restore purity. | 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 5085-5132 | medium | The passage lists Algonkin women seeking impregnation by a passing soul, Seminoles holding an infant over a mother who died in childbed to receive her spirit, and Romans catching the breath of dying friends in their mouths. | 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 6147-6234 | high | The passage reports Adonis’s birth from a myrrh-tree after a ten-month gestation; in one version a boar opens the bark with its tusk, and in another rationalizing version his mother Myrrh becomes a myrrh-tree. | 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 6521-6595 | medium | Attis is described as a tree-spirit; a story says he was born when a virgin conceived by placing a ripe almond or pomegranate in her bosom. | 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 7047-7107 | medium | In the Cretan myth, Dionysus is the bastard son of Jupiter/Zeus, represented as a Cretan king, who transfers the throne and sceptre to Dionysus and entrusts him to guards. | 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 7527-7592 | medium | In West Prussia, the last-sheaf figure is called the Bastard; a boy is wrapped in it, the Corn-mother enacts labor, a grandmother acts as midwife, the child is announced as born, swaddled in a sack, and carried to the barn. | 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 | medium | The passage says Iasion begot Plutus, meaning wealth or abundance, by Demeter on a thrice-ploughed field, and compares this with a West Prussian mock birth in which the mother is the Corn-mother and the child is the Corn-baby, a crop charm for the next year. | 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 1279-1324 | medium | Different stories explain Adonis's connection with the boar: killed by a boar, born from a tree opened by a boar's tusk, or killed by Hephaestus on Mount Lebanon while hunting wild boars. | 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 2803-2868 | medium | Canadian Indians avoid eating elk embryos until the close of hunting season; an Indian father fondles a dead mouse to appease the genius of mice before his daughter eats it. | 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 5381-5418 | high | In a Sicilian story, a seer foretells that a king's daughter will conceive by the Sun; the king encloses her in a windowless tower, but she makes a hole with a bone and a sunbeam enters and impregnates her. | 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 5381-5418 | medium | Danae is confined by her father in a subterranean chamber or brazen tower, but Zeus reaches and impregnates her in the shape of a shower of gold; Frazer says this perhaps belongs to the same class of tales. | 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 7662-7731 | medium | In Ambamba, the fetish priest shakes a calabash; men and lads fall into lifeless torpidity or are carried away by the fetish, later returning without understanding and being re-taught before return to parents. | 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 7958-8041 | high | The returning lads totter, enter backward or by the back door, hold plates upside down, remain dumb, communicate by signs, and are taught common acts as newborn children. | 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 7958-8041 | medium | Frazer says death-and-resurrection or new-birth simulation at initiation has left traces elsewhere and cites Brahman sacred-thread investiture and Manu's statements about first, second, and third births. | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / INTRODUCTION / PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI; lines 1029-1131 | high | The wind carries Etain over a house of Ulster men; she falls through the roof into a golden cup near Etar's wife, who swallows Etain with the milk in the cup. | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 83 / PAGE 85 / THE EXILE OF THE SONS OF USNACH / PAGE 91; lines 7876-7904 | low | “I have no words of wisdom... to Feidlimid, the light of knowledge... what in the hollow of my womb cries out.” | record |
| Celtic Irish | Heroic Romances of Ireland | MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 8991-9179 | medium | The three strains are named as Sorrow-strain, Joy-strain, and Sleep-strain, the Chants of Uaithne or Child-birth. Boand from the fairies is their mother, and the Harp of the Dagda is identified as their father or source in the birth narrative. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2169-2282 | medium | The first, fourth, and seventh days are holy; the seventh is linked to Leto bearing Apollo. The eighth, ninth, eleventh, and twelfth are good for work, and the twelfth is linked to spider spinning, gathering, and loom work. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 | high | Mnemosyne bears nine daughters to Zeus after nine nights; they sing laws and immortal ways near Olympus, and Zeus reigns after overcoming Cronos, holding lightning and distributing honors. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 | high | The severed members are cast into the surging sea; white foam spreads around the immortal flesh, a maiden grows in it, reaches Cythera and Cyprus, and comes forth as Aphrodite. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2657-2736 | medium | Ceto bears the Graiae and Gorgons to Phorcys; Medusa is mortal, lies with the Dark-haired One, and after Perseus beheads her Chrysaor and Pegasus spring forth. Pegasus serves Zeus with thunder and lightning; Heracles later kills Geryones, Orthus, and Eurytion. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2738-2827 | medium | Theia and Hyperion produce Helius, Selene, and Eos; Eurybia and Crius produce Astraeus, Pallas, and Perses; Eos and Astraeus produce winds, Eosphorus, and stars. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2829-2912 | high | Rhea bears Hestia, Demeter, Hera, Hades, the Earth-Shaker, and Zeus to Cronos; Cronos swallows his children because Earth and Heaven told him he would be overcome by his son. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | high | Zeus gives birth from his own head to Tritogeneia/Athena; Hera, angry and quarrelling with Zeus, bears Hephaestus without union with him. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | high | Zeus gives birth from his own head to Tritogeneia/Athena; Hera, angry and quarrelling with Zeus, bears Hephaestus without union with him. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | high | "deathless one who lay with mortal men and bare children like unto gods" | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3406-3419 | high | Circe, daughter of Helius, loves Odysseus and bears Agrius, Latinus, and Telegonus; Telegonus is brought forth by the will of golden Aphrodite. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 | medium | Pandora, daughter of Deucalion, is joined with Zeus and bears Graecus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 | high | Europa crosses the briny water to Crete, beguiled by Zeus; Zeus secretly snatches her, gives her a golden necklace made by Hephaestus, mates with her, departs, and she bears Minos, Rhadamanthys, and Sarpedon. | 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 | Pelasgus is called autochthonous; Lycaon is presented as begotten by Pelasgus, and Pallas is named among Lycaon's sons. | 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 | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3895-4021 | high | Arsinoe is said to bear Asclepius and Eriopis to Apollo; quoted phrases include “leader of men” and “blameless and strong” for Asclepius. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 | high | After a lacuna, a woman is said to be subject in love to the dark-clouded son of Cronos and to bear famous Heracles. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4322-4408 | high | Zeus forms a plan to beget a defender of gods and men, rises from Olympus by night, goes to Typhaonium, and sits on the highest peak of Phicium planning. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 | high | Argos, son of Zeus, is said to be father of Epidaurus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | FRAGMENTS OF UNKNOWN POSITION / DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501; lines 5143-5175 | high | “The Father of men and gods gave you birth remote from men and secretly from white-armed Hera”; Nysa is “a mountain most high and richly grown with woods” far off in Phoenice near Aegyptus' streams. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | FRAGMENTS OF UNKNOWN POSITION / DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501; lines 5143-5175 | medium | “The Father of men and gods gave you birth remote from men and secretly from white-armed Hera”; Nysa is “a mountain most high and richly grown with woods” far off in Phoenice near Aegyptus' streams. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 531-624 | high | The Theogony's conclusion links to the Catalogues of Women, which trace Hellenic families from a common ancestor; women are prominent because descent from gods is traced through mortal women beloved by gods. | 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 roams many named places while in travail, seeking a land willing to make a dwelling for Apollo; the lands fear and refuse until she comes to Delos. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5741-5808 | high | Eilithyia arrives on Delos; Leto's labor begins, she grasps a palm tree and kneels on a meadow, Apollo is born, and the goddesses wash him with sweet water, dress him in white, and fasten a golden band around him. | 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 | high | Near a sweet-flowing spring, Apollo kills a great she-dragon with his bow; she is described as a plague to men and sheep and as the fosterer of Typhaon from Hera. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 | high | Hermes is invoked as son of Zeus and Maia, messenger of the immortals; Maia lives in a deep, shady cave where Zeus visits her secretly at night while Hera sleeps. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 | medium | Hermes is invoked as son of Zeus and Maia, messenger of the immortals; Maia lives in a deep, shady cave where Zeus visits her secretly at night while Hera sleeps. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 626-712 | high | The Eoiae title is explained through a formula asking the Muses to sing of tribes of women with whom the Sons of Heaven were joined in love, with heroines introduced by a recurring formula. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6801-6888 | high | Aphrodite tells Anchises to take courage, promises no harm from the gods, says he is dear to them, and foretells a son named Aeneas who will reign among the Trojans with descendants after him. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 | high | The goddess says she will have shame among the gods because she formerly used jibes and wiles to make immortals mate with mortal women, but now has conceived a child by a mortal man. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE / VI. TO APHRODITE; lines 6969-6988 | medium | The moist breath of the western wind carries Aphrodite over the waves of the sea in soft foam, and the gold-filleted Hours welcome her joyfully. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED; lines 7133-7143 | medium | Alcmena bore Heracles in Thebes after the dark-clouded Son of Cronos had lain with her. | record |
| Greek | 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 | medium | The hymn begins with Asclepius, son of Apollo and healer of sicknesses; Coronis, daughter of King Phlegyas, bore him in the Dotian plain, and he is called a joy to men and soother of cruel pangs. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES; lines 7165-7180 | medium | Hermes is said to have been born of Maia, daughter of Atlas, and Zeus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES / XIX. TO PAN; lines 7183-7226 | medium | The nymphs sing of the gods and especially Hermes, the swift messenger, who came to Arcadia, tended sheep for a mortal, desired the daughter of Dryops, and brought about their marriage. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS / XXVII. TO ARTEMIS / XXVIII. TO ATHENA; lines 7330-7346 | high | “From his awful head wise Zeus himself bare her arrayed in warlike arms of flashing gold, and awe seized all the gods as they gazed.” | record |
| Greek | 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 | medium | Leda lies with the dark-clouded Son of Cronos and bears the children beneath the peak of the great hill Taygetus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7817-7923 | medium | Nemesis bears Helen after Zeus joins with her by violence; she flees Zeus over land and dark water, taking fish and other creature forms to escape him. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 | high | The Delian hymn describes Leto in travail seeking a place to bear Apollo; Apollo is born in Delos and at once claims the lyre, the bow, and prophecy. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9228-9370 | high | Athena is identified as born on the banks of the river Trito. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9645-9787 | medium | Heracles prays for a son for Telamon and Eriboea; Zeus sends an eagle token; Heracles directs that the son be named Aias after the eagle. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9645-9787 | high | Dionysus, after untimely birth from Semele, is sewn into Zeus' thigh. | record |
| Greek | The Iliad | THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18339-18476 | medium | Agamemnon recounts that Jove boasted of a coming child by Alcmena who would rule; Saturnia secured an oath, hastened Sthenelus's seven-month child into birth, and delayed Alcmena's labor. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23328-23452 | medium | The note reports an ancient belief in the great age of trees near places consecrated by gods and great men, citing Socrates' plane tree and the Delos tree where Latona gave birth to Apollo. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3631-3768 | high | Menestheus leads fifty Athenian ships; the passage recounts Erechtheus, born from a furrow, nurtured by the blue-eyed maid, placed by Pallas in her fane, and honored with sacrifice and slain oxen. | record |
| Japanese | Japanese Fairy Tales | MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1413-1523 | medium | Kotei is introduced as a mythological Chinese emperor, son of Yuhi; before his birth his mother has a vision of his future greatness and sees lightning flash from the North Star. | 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 |
| Japanese | Japanese Fairy Tales | THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6236-6369 | medium | “Don’t be afraid. I am no demon or fairy... Heaven has had compassion on you... Your cry has been heard and I am sent to be the son of your old age!” | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1130-1317 | high | The passage says nights, Moon, and Sun come or shine singly, and likewise Wainamoinen, the renowned wise enchanter, is born from everlasting Ether and Ether's daughter. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1319-1499 | medium | The passage says islands, ocean rocks, sky pillars, fields, forests, colored stones, and established rocks were created, but Wainamoinen had not yet seen sun or moon and remained undelivered. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 | medium | The hero spends five, six, and seven years in the ocean, leaves in the eighth autumn, stands on land to see the sun, moon, Great Bear, and stars, and is named Wainamoinen, delivered from his mother Ilmatar. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17416-17614 | high | A boy is born in magic of the virgin Untamala; the mother names him Kullervo, and Untamo calls him Pearl of Combat; he is called fatherless and a magic infant. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22462-22653 | high | Lowyatar is described as the blind daughter of Tuoni, a Death-land woman and source of evils and plagues; she lies by the wayside turned toward stormy eastern winds. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22462-22653 | medium | Louhi receives Lowyatar, takes her to bath-rooms, prepares secrecy with beer and hinges, instructs her to use sea-foam and mermaid honey for anointing, and invokes Ukko with a golden scepter to open resisting portals. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 | high | The people ask about Otso’s birth; Wainamoinen says Otso was not born in a manger or among rushes but in ether, Moon-land, on Otava’s shoulders, with the daughters of creation. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 | high | A maiden walks through the ether carrying a wool-box and hair-box, throws wool on the ocean and hair on the rivers, and winds and waters carry them to a forest-covered island. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24721-24921 | high | Mariatta sits in a berry-meadow near the forest, calls to a golden cuckoo or sacred bird, and asks how long she must remain unmarried as a neglected shepherdess wandering hills, mountains, fens, and fallows. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 | high | Piltti asks assistance for Mariatta; the wife of old Ruotus refuses lodging, saying chambers and bath-rooms are occupied and naming the mount of fire, forest stable, and manger of the flaming horse of Hisi as the fitting birth-place. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 25117-25220 | medium | Mariatta seeks baptism for the child; Wirokannas comes with a cup of holy water but says he will not baptize a wizard or black-magician until the child is examined. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 | medium | Ainue-lake is the lake into which the Fire-child falls; Fire-Child is a synonym of Panu; Panu is born from Ukko's sword. | 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 338-431 | medium | The Sun tells Virgin Mariatta where her golden infant is hidden: “Hidden to his belt in water, / Hidden in the reeds and rushes.” | 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 | low | Wirokannas, a green-robed Priest of the Forest associated with cereals, leaves his usual sphere to baptize the infant son of Virgin Mariatta and later fails when attempting to slay the Finnish Taurus. | 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 | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 680-769 | medium | Otso the bear is linked with bear-worship, born in celestial regions, nursed by a woodland goddess in a golden cradle among fir branches, and given teeth and claws only after a pledge against violence. | 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 680-769 | high | The chief heroes Wainamoinen, Ilmarinen, and Lemminkainen are considered by Finns proper as descendants of Ilmatar, impregnated by winds when air, light, and water alone existed; Esthonians regard them as sons of the Great Spirit before earth's creation. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | INTO ENGLISH / DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED.; lines 72-152 | medium | The contents include headings for the birth of Wainamoinen, origin of iron, origin of the serpent, birth of the harp, birth of the second harp, and birth of the nine diseases. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 | medium | God knows unseen and seen, made created things good, began man from clay, ordained progeny from germs of life and sorry water, shaped him, breathed His Spirit into him, and gave hearing, sight, and hearts. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12770-12897 | medium | Abraham's wife laughs; Isaac and then Jacob are announced to her; she wonders how she can bear a son when she and Abraham are old. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14115-14251 | high | Pharaoh exalts himself, divides his people, brings one portion low, kills their male children, and lets females live. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17182-17320 | medium | God creates from a single person and brings forth his wife; after pregnancy they pray for a perfect child, receive one, and join partners with God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20138-20273 | low | Note 56 says the original has 'Baptism of God' and may mean Islam generally, circumcision, or true new birth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 | high | Zacharias prays for good descendants, and angels announce John to him as a verifier of the word from God, great, chaste, a prophet, and one of the just; Zacharias asks how he can have a son in old age with a barren wife. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 | high | An angel announces to Mary the Word from God, named Messiah Jesus son of Mary, illustrious in this world and the next, near to God, and able to speak to people in the cradle and when grown. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 | high | According to a tradition cited in the note, every newborn is touched by Satan except Mary and her Son, between whom and Satan God placed a veil. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 | medium | The note cites apocryphal traditions saying Mary was visited daily by angels and received food from an angel’s hand. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24837-24971 | high | Mary daughter of Imran kept her maidenhood; God breathed of His spirit into her womb; she believed in the words and scriptures of her Lord and was devout. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 | high | Abraham fears the guests; they tell him not to fear and announce a wise son. His wife cries out, strikes her face, and says she is old and barren; the guests say this is what the Lord says. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 | medium | Abraham’s guests greet him with peace, announce a sage son despite his old age, and say they are sent to sinful people while rescuing Lot’s family except his wife, who will linger. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 | high | Zachariah prays secretly, says his bones are weak, his hair is hoary, his wife is barren, and asks for a successor and heir pleasing to the Lord. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 | high | Mary withdraws eastward, takes a veil, and encounters the sent spirit in the form of a perfect man; the messenger announces a holy son, and Mary says no man has touched her and she is not unchaste. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 | high | Mary withdraws eastward, takes a veil, and encounters the sent spirit in the form of a perfect man; the messenger announces a holy son, and Mary says no man has touched her and she is not unchaste. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 | high | Mary conceives and retires; birth pangs come by a palm-tree. A voice tells her not to grieve, points to a streamlet at her feet, tells her to shake the palm for dates, and instructs her to observe silence. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 | medium | Mary conceives and retires; birth pangs come by a palm-tree. A voice tells her not to grieve, points to a streamlet at her feet, tells her to shake the palm for dates, and instructs her to observe silence. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 | high | The woman who kept her maidenhood receives God’s spirit, and she and her son are made a sign to all creatures. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 | high | The wife of Imran vows the child in her womb to God's service; after giving birth to a female, she names her Mary and commends Mary and her issue to protection against Satan. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 | medium | Sale's note identifies Imran's wife as Hannah or Ann, says she was aged and barren, desired a child after seeing a bird feed its young, prayed for a child, and promised to consecrate it to temple service; the child proved to be a daughter. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 | medium | The wife of Imran vows the child in her womb to God's service; after giving birth to a female, she names her Mary and commends Mary and her issue to protection against Satan. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 | medium | Sale's note says a tradition holds that every person is touched by the devil at birth except Mary and her son, because God placed a veil between them and the evil spirit; this is linked to their freedom from sin and Hannah's recommendation of them to God's protection. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10989-11080 | high | Mary asks how she can have a son since no man has touched her; the angel says God creates what he pleases and decrees a thing by saying, Be, and it is. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11082-11146 | medium | A cited Muslim writer tells stories of Jesus speaking in Mary's womb or soon after birth to Joseph, saying God brought him from the darkness of the womb to the light of the world and that he would call Israel to obedience. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11221-11295 | medium | “the likeness of Jesus ... is as the likeness of Adam; he created him out of the dust, and then said unto him, Be; and he was.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 | high | Messengers come to Abraham with peace and good tidings; he brings a roasted calf; they do not touch the meat, causing fear, and say they are sent to Lot's people. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 | high | Sarah laughs and is promised Isaac and then Jacob; she questions bearing a son in old age; the angels invoke God's command and bless the family of the house. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21590-21683 | high | Abraham's guests enter and say peace; Abraham says he fears them; they tell him not to fear and promise a wise son, which Abraham questions because of old age. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 | high | Mary withdraws from her family to an eastern place, takes a veil, and Gabriel is sent to her, appearing as a perfect man; she seeks refuge in the merciful God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 | medium | Mary conceives, retires to a distant place, experiences childbirth pains near a palm-tree, wishes she had died and been forgotten, and is told from beneath her not to grieve because God has provided a rivulet beneath her. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23960-24044 | high | A note says Mary went out of the city by night to a mountain to conceal delivery and that a withered palm trunk miraculously supplied fruit in winter. | record |
| Islamic | 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 | medium | A note says Jesus' first words were placed in his mouth to prevent the idea that his early speech implied divine nature or a right to worship. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25309-25406 | high | The woman who preserved her virginity has God's spirit breathed into her, and she and her son are ordained as a sign; the note identifies her as the Virgin Mary. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33035-33129 | medium | Notes identify Jesus's miraculous birth without a father and describe the Muslim expectation that Jesus descends before the resurrection with a lance to kill Antichrist. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVI. / ENTITLED, PROHIBITION; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36439-36508 | medium | Mary daughter of Imran preserved chastity; God breathed of his spirit into her womb; she believed in God's words and scriptures and was devout and obedient. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 | high | Gabriel appears to Zacharias, appears to the Virgin Mary, and causes Mary to conceive. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39848-39924 | medium | Index entries state that infidels will appear at the last day and drink boiling water; Isaac is promised and born; iron is useful, and some iron utensils were brought by Adam from paradise. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 | high | Jesus is promised to Mary, miraculously born, compared to Adam, speaks in infancy, performs miracles, is rejected, escapes the plotted death or crucifixion, is not God but an apostle and Word of God, and will descend before resurrection. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 | high | Zacharias prays for a son, is promised John, and educates the Virgin Mary. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4900-4946 | medium | A prophetic saying states that if one of the faithful desires issue in paradise, it will be conceived, born, and grown up within an hour. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5225-5280 | medium | The passage reports Jewish claims that some patriarchs, prophets, holy men, and Adam were born circumcised or without a foreskin, and says Mohammedans affirm the same of Mohammed. | record |
| Islamic | The Koran (Al-Qur'an) | LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION / TO THE READER.; lines 717-755 | low | The Gospel of Barnabas is described as a complete history of Jesus Christ from birth to ascension, containing many circumstances from the four Gospels but altered to favor the Mohammedan system. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3930-4021 | high | Kilydd chooses Goleuddydd as wife; after their union the people pray for an heir, and they have a son through the prayers of the people. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7677-7768 | medium | Arianrod is brought in; Math bends his wand and has her step over it; a yellow-haired boy appears, and Gwydion hides a second small form in a scarf and chest. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 | high | Gwion Bach flees as hare, fish, bird, and grain; Caridwen pursues as greyhound, otter-bitch, hawk, and high-crested black hen. | record |
| Hindu | Maha-bharata | CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 121-264 | 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. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 | high | The Prayer-Maiden blesses Aswapati's rites, sacrifices, penance, and conduct, and invites him to ask a boon from the Ancient Sire. | record |
| Hindu | Maha-bharata | BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3531-3676 | medium | Arjun with Krishna and his fiery discus, Bhima, the twins, Satyaki, Drupad, Drupad's Agni-born son, Abhimanyu, Karna, and Sakuni are named in martial context. | record |
| Hindu | Maha-bharata | BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4649-4677 | high | Bhishma says, “Karna, thou art Pritha's son”; Pritha bore him unwedded, and “the Sun inspired thy birth.” | record |
| Hindu | Maha-bharata | BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 602-743 | high | “From the Altar sprang the maiden”; her brother “sprang from Sacrificial Fire.” | record |
| Hindu | Maha-bharata | BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6265-6356 | 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. | record |
| Hindu | Maha-bharata | SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 | high | Indra says Draupadi was not borne by a human mother, was sprung from an altar, wore human shape for Yudhishthir, and was born in Drupad's mansion to be his wife. | record |
| Hindu | Maha-bharata | SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 | medium | Indra identifies Dhrita-rashtra, Karna, the Vrishnis, Satyaki, Bhojas, Andhakas, Abhimanyu, Yudhishthir's father, Bhishma, and Drona in heavenly settings; Karna is linked with the Sun's inspiration of his birth, and Abhimanyu is described as slain by fraud. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 | medium | The king gives Melika’i-Jihān to Jelālu-’d-Dīn Huseyn after the king, bride, groom, and vazir are warned in a dream by Muhammed; nine months later Bahā’u-’d-Dīn Muhammed is born. | 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 SEVENTH.; lines 10726-10814 | medium | From a brazen helmet he sows dragon’s teeth in the ploughed fields; the teeth grow into new human bodies within the pregnant earth and emerge armed. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 | medium | At Pirenian Ephyre, ancient people said that in early ages mortal bodies were produced from mushrooms springing from rain. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 | medium | Epaphus is believed born from Jove and has temples joined to his parent’s; Phaëton, sprung from the Sun, is his equal in age and spirit, and Epaphus challenges Phaëton’s paternity. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 | medium | Æsculapius is cut from Coronis's womb and carried to Chiron's cave; Ocyrrhoë, Chiron's daughter, is changed into a mare while prophesying; Chiron invokes Apollo in vain because Apollo is tending oxen in Elis as a shepherd. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 | medium | Juno hates Semele and Agenor’s house, assumes Beroe’s form, contrives Semele’s destruction by Jupiter’s lightning, and Bacchus is saved alive from his mother’s womb and raised on earth. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 | high | Pallas encloses Ericthonius, born without a mother, in a basket of Actaean twigs, gives it to the three virgins descended from Cecrops, and forbids them to inquire into her secrets. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 | high | When the funeral pile is prepared, Apollo performs obsequies, does not allow his offspring to sink into the ashes, snatches the child from the flames and from the mother's womb, and carries him to the cave of two-formed Chiron. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4013-4051 | low | The note says Vulcan, cast from heaven for deformity, fell on Lemnos, worked there as a blacksmith, and that Ericthonius's birth by Minerva's aid is referenced. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 | high | The unborn Bacchus is taken from Semele's womb, inserted into Jupiter's thigh to complete gestation, privately nursed by Ino, and later concealed by Nyseian Nymphs in caves and fed milk. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5796-5867 | medium | Herodotus and Plutarch are said to identify the oldest Bacchus as Egyptian Osiris; his worship passed to Greece and was altered by Orpheus; the thigh-birth story is explained through μηρὸς meaning either thigh or hollow of a mountain, linked to Mount Nysa. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE FOURTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6484-6541 | medium | Alcithoë mentions Daphnis turned into stone by a Nymph, Scython changed from man to woman, Celmus now adamant, the Curetes sprung from rain, and Crocus and Smilax changed into flowers. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 | medium | The Curetes are said to have sprung from rain, or from Uranus and Tita, and to have guarded infant Jupiter before being slain for concealing Epaphus. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 | high | Hermaphroditus is born to Mercury and the Cytherean goddess, nursed by Naiads in Ida’s caves, and leaves Ida at fifteen to wander among unknown places and rivers. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7033-7078 | high | Venus was called Aphrodite by the Greeks from a word meaning sea foam, from which she was said to have sprung. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 | medium | Bacchus is honored as a god; Acrisius denies the divine descent of Bacchus and Perseus but later regrets it. Perseus flies with the Gorgon's head, whose bloody drops fall on Libyan sands and generate serpents. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7298-7393 | high | Danaë is confined after Acrisius hears a prophecy about her child; Jupiter is said to seduce her as a shower of gold, while a rationalizing account says Prœtus bribed guards with gold; Danaë bears Perseus, and mother and child are exposed in a boat, reach Seriphus, and are received by Polydectes. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 | medium | Pegasus and his winged brother are produced from the blood of Medusa, their mother. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7577-7629 | medium | Pegasus and Chrysaor are two winged horses said to have sprung from Medusa's blood when she was slain by Perseus. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | THE METAMORPHOSES. / BOOK THE FIRST. / EXPLANATION. / EXPLANATION.; lines 872-944 | medium | The explanation states that Ovid, like Genesis, makes man the Creator's last work, and compares Prometheus tempering earth and Minerva animating it with God forming man and breathing life into him. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 | medium | Antiope, daughter of Nycteus, was seduced by Jupiter as a Satyr and bore Zethus and Amphion. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9743-9815 | medium | Footnote says Latona fled the serpent Python sent by Juno; Delos became immovable for Latona's labor with Apollo and Diana and was associated with rising visibly from the sea. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9901-9983 | high | The guide identifies the altar as Latona’s, recounting Juno’s banishment, Delos receiving Latona, and the birth of twins beside a palm and the tree of Pallas. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12667-12779 | medium | Ortygia or Delos floated until Jupiter made it fast as a resting-place for pregnant Latona; the Symplegades or Cyanean Islands were also said to have floated. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 | medium | The fable summary states: Egeria changes into a fountain; Hippolytus dies after his horses fear a sea-monster and becomes Virbius; Tages rises from earth; Romulus's lance becomes a cornel-tree; Cippus becomes horned and chooses exile. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 | high | Juno, seeking revenge on Alcmena for her affair with Jupiter, asks Ilithyia not to help with Hercules’ birth; Lucina sits on an altar at Alcmena’s gate and magically increases pain and impedes delivery. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2664-2745 | high | Alcmena addresses the hour of birth, invokes Ilithyïa, and says Hercules was in her womb, destined for many toils, with Jupiter identifiable as father. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 | high | Hercules is born during the war; a story says Jupiter took Amphitryon’s form to deceive Alcmena and was the infant’s father. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 | medium | The passage offers rationalizing explanations for the divine paternity story, cites Seneca, says Jupiter lengthened the night to three or nine nights, and notes a twin-birth variant with Iphiclus son of Amphitryon and Hercules son of Jupiter. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 | medium | Ancient poets say Juno delayed Hercules’ birth until Eurystheus’ mother was delivered, leading to Hercules’ subjection to that king; another version attributes the outcome to the oracle of Delphi. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 | medium | Galanthis’ metamorphosis is described as an Ovidian episode; the note links her name to the Greek word for weasel and cites Ælian that Thebans honored the animal for helping Alcmena in labor. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 | high | Hercules is presented as a hero whose noble qualities are divine in origin, son of the king of the Gods by a mortal mother, with a twin brother born from a mortal sire. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3655-3750 | medium | The fable summary says Ligdus orders Telethusa to destroy a female infant; Isis appears in a dream, forbids obedience, promises protection; Telethusa bears a daughter, Iphis, who passes as a son and later marries Ianthe; Isis transforms Iphis into a man. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XII. / BOOK XIII. / BOOK XIV. / BOOK XV.; lines 395-408 | medium | “Tages sprang from a clod of earth” | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4756-4855 | medium | Pygmalion thanks Venus; the maiden feels his kisses, blushes, sees him and the heavens, Venus attends the marriage, and after nine lunar months Paphos is born. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5035-5125 | medium | The infant conceived in guilt grows beneath the wood and seeks a passage from his transformed mother; her womb swells in the middle of the tree. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 | high | The summary states that Proteus foretells Thetis will have a son stronger than his father; Jupiter, in love with Thetis, yields her to Peleus; Thetis changes shapes until Peleus holds her fast, marries her, and she bears Achilles. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 | high | Chione, Daedalion's beautiful daughter, is seen by Phoebus and the son of Maia, both of whom desire her; the son of Maia uses a sleep-causing wand, and Phoebus later comes disguised as an old woman at night. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 | medium | Anius, as king and priest of Phoebus, receives the visitors into temple and house, shows city and temples, and shows two tree trunks once grasped by Latona in labor; the footnote identifies these as palm and olive. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 | medium | Virgil describes Anius as king of Delos and priest of Apollo; Rhea is exposed at sea in an open boat, reaches Delos, gives birth to Anius, and Anius later has three frugal daughters by Dorippe who amass provisions from offerings. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 | medium | "Soul becomes pregnant by the Soul of souls / And brings forth Christ"; this Christ is described as above space, not the one who walked on land and sea. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 | medium | Satan touches every child at birth, "except Mary and her son." | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5829-5934 | high | Isaiah is cited as announcing a branch from I'shai’s root, a flower with the Spirit of God, and a virgin bearing a son. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1173-1257 | high | Alcmene is betrothed to Amphitryon; Zeus assumes Amphitryon's form during his absence; Heracles is named as son of Alcmene and Zeus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 | high | Athene is introduced as goddess of Wisdom and Armed Resistance; she issues from Zeus's head fully armed, and Olympus, earth, sea, and Helios respond to her advent. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 | high | Dione gives birth to Aphrodite beneath the waves; Aphrodite ascends from the ocean-depths to Olympus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 | high | Apollo is son of Zeus and Leto, born beneath a palm at Mount Cynthus on Delos; earth smiles, Delos flowers, swans gather, and nymphs sing. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 | high | Delos is consecrated to Apollo as his birthplace; burial is forbidden there, a temple and oracle stand at Mount Cynthus, offerings come from Greece and foreign nations, and the Delia games are attributed to Theseus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PLUTUS. / MINOR DIVINITIES. / THE HARPIES. / ERINYES, EUMENIDES (FURIAE, DIRAE).; lines 4404-4453 | medium | Their names are Alecto, Megaera, and Tisiphone; Hesiod derives them from the blood of Uranus wounded by Cronus, while other accounts call them daughters of Night. | 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 | Blood from Uranus's wound falls on earth, and from it springs a race of monstrous beings also called Giants. | 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 | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 | high | Perseus is introduced as son of Zeus and Danae; an oracle warns Acrisius about Danae's son, Acrisius confines her in a brass tower, and Zeus descends as a shower of gold. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6736-6832 | high | Ion is introduced as the son of Creusa, daughter of Erechtheus, and the sun-god Phoebus-Apollo, with the union unknown to Creusa's father. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 832-898 | medium | Hesiod’s theory is summarized: Prometheus, son of Iapetus, forms man from clay, and Athene breathes a soul into him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 | high | Zeus has violent head pains; Hephaestus opens his head with an axe; Athene emerges with a martial shout, fully armoured, as goddess of Armed Resistance and Wisdom. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 | high | Zeus brings Leto to Delos, a floating Aegean island made stationary with adamant chains, where she gives birth to Apollo and Artemis. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 | high | Zeus brings Leto to Delos, a floating Aegean island made stationary with adamant chains, where she gives birth to Apollo and Artemis. | 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 12874-12978 | medium | Odin's courtship of Rinda is compared with Jupiter's wooing of Danae; Rinda and Danae are earth-symbols; Perseus and Vali are avenger sons. | 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 | high | While passing over Hunaland, Gna sees King Rerir, a descendant of Odin, sitting mournfully by the shore and lamenting his childlessness. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 | medium | Audhumla licks salt from an ice-block until Buri, a god, emerges fully from the ice. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 | high | Odin sees nine beautiful giantesses, the wave maidens, asleep on the shore, weds all nine, and they jointly bring forth a son named Heimdall. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 | medium | The nine mothers nourish Heimdall on earth’s strength, sea moisture, and sun heat; he quickly reaches full growth and goes to Asgard. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 | medium | Night has children through Naglfari, Annar, and Dellinger; Dag is born radiant and given a chariot drawn by Skin-faxi, whose mane lights the world. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 739-863 | medium | Odin with either Vili and Ve or Hoenir and Lodur/Loki walks by the seashore and finds two trees, Ask and Embla, or two human-shaped wood blocks. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8535-8655 | medium | Royal dynasties claim mythical descent; the Merovingians claim a sea giant in ox form as progenitor, who compels a queen to be his wife and fathers Meroveus. | record |
| Norse | 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 | high | Frigga grants Rerir's prayer for an heir by sending Gna, or Liod, with a miraculous apple, which the messenger drops into Rerir's lap on a hillside. | record |
| Norse | 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 | medium | Signy recalls a divine twin-born precedent in verse, summons a young witch, exchanges forms with her, goes disguised to Sigmund’s hut for three days, returns to the palace and her own form, and later bears a son showing signs of a true Volsung hero. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9748-9860 | medium | Elf confirms the women's identities, marries Hiordis, promises to cherish her son, sprinkles the newborn with water, names him Sigurd, raises him as the king's son, and entrusts his education to Regin. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 | high | Tyro, daughter of Salmoneus and wife of Cretheus, loves the river Enipeus; Neptune disguises himself as her lover, meets her at the river mouth beneath a great blue wave, reveals himself, foretells twins, and orders secrecy. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 | high | The allegory of Salámán and Absál begins with the Shah of Yunan, a king counselled by a sage who keeps the Tower of Wisdom; the king laments his childless marriage and desires a son. | record |
| Sufi | Poems from the Divan of Hafiz | XXIII / XXVIII / XXXIII / XXXIV; lines 3781-3859 | high | Traditional expansion: Gabriel, Michael, and Israfil fail to take clay after the earth’s plea; Azrail takes seven handfuls and promises the return of human substance to earth after death. | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 | high | “The childless king for offspring pined. / No son had he his name to grace, / Transmitter of his royal race.” | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 | high | “A votive steed ’twere good to slay, / So might a son the gift repay.” | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 | medium | Sumantra tells the king that Sanatkumár foretold to sages that a son would arise from the king’s ancient line. | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1896-1945 | high | At the Offering of the Steed, Rishyaśring will feed the flames with holy oil and gain sons for King Daśaratha, who has begged for them in vain. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2232-2371 | medium | The prophecy says Śántá will be married to Rishyaśring, who will be invited by Daśaratha to perform the sacrifice for sons and Paradise; Daśaratha will gain the boon and have four sons who maintain his line. | record |
| Hindu | The Ramayan of Valmiki | Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed.; lines 2374-2464 | high | Daśaratha says that in childless longing he has no happiness and has decreed the slaying of the sacrificial steed in a high offering with Rishyaśring’s aid. | record |
| Hindu | The Ramayan of Valmiki | Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun.; lines 2467-2611 | high | Spring returns; Daśaratha resolves to pay his vow to win sons and asks Vaśiṣṭha to prepare the rite according to sacred rule and guard it from defects. | record |
| Hindu | 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 | high | “When, as the ploughshare cleft the earth, / Child of the king I leapt to birth.” | record |
| Hindu | The Ramayan of Valmiki | Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2617-2782 | medium | Kauśalyá circles and garlands the sprinkled horse, slays it with three swords, remains beside the dead horse through the night to gain a son, and is attended by other queens and priests who bless her. | record |
| Hindu | The Ramayan of Valmiki | Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2783-2944 | high | Daśaratha asks Rishyaśring to increase his race; Rishyaśring replies that four sons will be born to uphold the royal line. | record |
| Hindu | The Ramayan of Valmiki | Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2783-2944 | medium | Gods and other heavenly beings gather for their shares; Rishyaśring says Daśaratha has slain the votive steed to gain a son and asks the gods to grant four sons of high renown. | record |
| Hindu | The Ramayan of Valmiki | Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 | high | “The first-born Fathers, one by one, / Great Lords of Life, whence all in earth / And all in heaven derive their birth.” | record |
| Hindu | The Ramayan of Valmiki | Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 | high | Krodhavaśā’s daughters are listed; they become mothers of deer, bears, yak, lions, monkeys, tigers, elephants, warder beasts, cattle, horses, and serpents. | record |
| Hindu | The Ramayan of Valmiki | Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 | medium | Manu gives life to humans; Bráhmans spring from her mouth, Kshatriyas from her chest, Vaiśyas from her thighs, and Śúdras from her feet. | record |
| Hindu | The Ramayan of Valmiki | Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2946-3017 | high | The gods say Daśaratha has slain the sacrificial steed, longs for sons, has three queens, and ask the deity to be born as his seed, divided into four. | record |
| Hindu | The Ramayan of Valmiki | Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2946-3017 | medium | The gods say Daśaratha has slain the sacrificial steed, longs for sons, has three queens, and ask the deity to be born as his seed, divided into four. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3020-3153 | high | Vishṇu promises the gods, seeks a place of birth, divides his being into four, chooses Daśaratha as sire, and then departs for earth. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3020-3153 | high | The being says he is a heavenly messenger; he announces that the gods accept Daśaratha’s worship and gives nectar to be given to the queens so they will bear sons. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3155-3293 | medium | After the mighty Sire's command, gods, sages, heavenly minstrels, fauns, snakes, bards, spirits, and serpents beget countless brave sons in sylvan forms. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3295-3463 | medium | Daśaratha reverently circles Rishyaśring, assigns soldiers to him, receives the hermit’s blessing, watches him depart, and returns home expecting his queens to bear promised sons. | record |
| Hindu | 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 | high | Six seasons and eleven months have passed since the rite; the ninth day of Chaitra arrives, and moon, planets, and signs are described as the birth setting. | record |
| Hindu | 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 | high | Kauśalyā bears Rāma, described as marked with heavenly grace, adored by the worlds, born from half of Viṣṇu's vigour, and destined to destroy Rāvaṇa and help the worlds. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3820-3990 | medium | The king says he cannot live without Rāma and that his sons came in old age as a hard-won boon; Rāma is especially dear to him. | record |
| Hindu | The Ramayan of Valmiki | Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4218-4397 | high | Rama asks how a spirit can have such strength; Viśvámitra explains that childless Suketu practiced austerities and Brahmá granted him Táḍaká, beautiful and endowed with the power of a thousand elephants, but no son. | record |
| Hindu | The Ramayan of Valmiki | Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 | high | Punjikasthalá, a heavenly Apsaras, becomes Anjaná after being cursed to dwell on earth in Vánar form. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 | medium | Hanumán laments Sítá as captive and desolate, recalls her furrow-birth and connection to Mithilá, says she chose forest life from wifely duty, and notes her thoughts are fixed on Ráma. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 | high | “I long, O Saint, to see a son / By force of holy penance won. / Unwed, a maiden life I live: / A son to me, thy suppliant, give.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 | high | After the wedding, the sonless monarch orders a sacrifice prepared to gain an heir. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5397-5489 | high | Kesini bears Asamanj. Sumati bears a gourd that splits to reveal sixty thousand babies, whom nurses place in jars of oil until they emerge youthful, strong, and equal in valor. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 | high | Rishyaśring says he will perform another sacrifice to secure a son for Daśaratha; many gods and celestial groups assemble for the sacrificial shares. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 | high | The gods ask Vishṇu, for the good of the universe, to become Daśaratha’s son by dividing himself into four parts in the wombs of the king’s three consorts and to conquer Rávaṇa, who is invulnerable to gods. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57270-57284 | high | Vishṇu, after promising the gods, seeks a human birthplace, divides himself into four parts, and chooses Daśaratha, sovereign of men, as father. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 | high | A wise ritualist, Vibhândaci's son, proposes and prepares another sacred procreative rite with Atharvanic chants; divine beings have assembled at the king's great horse sacrifice to receive portions. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 | high | Brahman reflects and states that Ravana's boon protected him from Gandharvas, genii, gods, Danu beings, and giants, but Ravana contemptuously omitted humans; therefore he must be killed by a human. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 | medium | The gods explain that Dasaratha seeks offspring and ask Vishnu to become his sons through the king's three wives, dividing himself into four, and in human nature to kill Ravana, a grave pest of the world. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 | high | Rishyashringa announces and begins a very holy generative rite for Dasaratha's desired offspring; many gods and celestial beings are present at the king's Asvamedha to receive their shares. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 | high | Vishnu appears radiant after being contemplated by Brahma; the gods ask him to support them by becoming Dasaratha's son and dividing into four parts in the wombs of the king's consorts. | record |
| Hindu | The Ramayan of Valmiki | APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57465-57499 | medium | Rishyaçringa says he will celebrate another sacrifice so heaven may grant the desired children, then begins the new sacrifice for the king's welfare and desire. | record |
| Hindu | The Ramayan of Valmiki | APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57501-57580 | high | The gods describe the childless king Dasaratha, his penance and ashvamedha for sons, and ask Vishnu to be born as his son in four portions through his three wives. | record |
| Hindu | The Ramayan of Valmiki | APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57501-57580 | high | The gods describe the childless king Dasaratha, his penance and ashvamedha for sons, and ask Vishnu to be born as his son in four portions through his three wives. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57608-57690 | medium | Pulastya proclaims that any damsel seen again near his hermitage will become pregnant; Triṇavindu’s daughter comes there, becomes pregnant, is accepted as Pulastya’s wife, and bears Viśravas. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57691-57754 | high | Vedavatī cuts off her hair, says she will enter fire, and declares she will be born again for Rāvaṇa's destruction as a virtuous daughter not produced from a womb. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58112-58192 | medium | The note contrasts Christian doctrine: the Son of God assumes a human body, is born as man, redeems humanity, and establishes an eternal result. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58194-58313 | medium | The note introduces the story of Sita's banishment and the subsequent birth of Kusa and Lava in Valmiki's hermitage. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 | medium | Lakshman prepares to leave Sita in the distant wood, Ganga raises wave-hands to stop him, he tells the king's command, and Sita swoons and falls on the earth amid scattered gems. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58747-58884 | medium | After reports of disorder and robbery in a kingless realm, sages consult and rub the thigh of King Vena, who had left no offspring, to produce a son. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 60064-60122 | high | Sita is said to be born from the furrow opened by King Janak when ploughing; the note compares this with the origins of Helen and Aeneas in Homer and Virgil. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62565-62694 | medium | The note says the poet likely indicated the vernal equinox as Rama’s birthday and lists lunar mansion and planetary positions associated with the nativity. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62696-62815 | medium | Kumāra is also a name of Skanda or Kārttikeya, God of War, son of Śiva and Umā; the babe was matured in fire. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6291-6393 | high | Diti mourns her slain sons and asks Kaśyap for a son whose arm may destroy Indra. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 | medium | Apsaras are explained through water etymologies and described as inhabitants of water, nymphs of streams, or vapours forming mist and clouds. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 | high | Lakshmi is called daughter of the Milky Sea, and the note calls the similarity to Greek Venus born from sea foam remarkable. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 | medium | Indra destroys the unborn fruit of Diti with his thunderbolt; the Maruts, gods of wind and storm, come forth; the note offers a geological interpretation of dry earth rent by thunder and exhalations issuing from it. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63192-63299 | medium | "Sítá means a furrow"; a quoted comparison says a figure "from the teeming furrow took his birth" and was "offspring of the foodful earth." | record |
| Hindu | The Ramayan of Valmiki | Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6396-6572 | medium | Diti asks Indra that the blighted bud cleft into seven become seven fair spirits, Maruts or gods of storms, assigned to heavenly regions and the lower air. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65152-65262 | high | Sítá was not born of woman and was found by King Janak while he prepared the ground for a sacrifice. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65152-65262 | medium | Lakshmí is wife of Vishṇu, Goddess of Beauty and Felicity, and rose like Aphrodite from sea foam. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 66273-66368 | high | Footnotes identify classes of gods, a water-residing figure, the third incarnation of Vishnu bearing the earth on his tusk, Vamana as the Dwarf incarnation of Vishnu, the killer of Madhu, and a lotus from a navel from which Brahma was born. | record |
| Hindu | The Ramayan of Valmiki | Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8320-8460 | high | “Once, as it chanced, I ploughed the ground, / When sudden, ’neath the share was found / An infant springing from the earth” | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS; lines 93-277 | medium | Book I opening titles include Invocation, Nárad, Brahmá’s Visit, Rishyasring, sacrifice decreed/begun/finished, Rávan Doomed, The Nectar, The Vánars, and The Birth Of The Princes. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13507-13621 | medium | The tale says citizens' youth and education were only a dream, while they, their arms, and appurtenances were formed and fed in the womb of the earth; earth as mother sent them up, and the country is mother and nurse. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15847-15992 | medium | Those outside the prescribed ages who join public hymeneals act unholily and unrighteously; their child is contrasted with offspring blessed by sacrifices and prayers and called offspring of darkness and strange lust. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1774-1852 | medium | The tale says the citizens’ youth was a dream, that they were fashioned in the earth, sent up when ready, and should cherish the earth as mother and each other as siblings. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1996-2074 | medium | Every Greek state had an origin myth, and the Platonic republic may also have a tale of earthborn men. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2745-2827 | low | Rulers are described as physicians of the State who may use falsehood to arrange desirable unions; good are paired with good, bad with bad, and offspring are either reared or destroyed. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4961-5048 | medium | The narrator gives reasons for agreeing that 216 is the Platonic number of births: it fits the description, would be familiar to a Greek mathematician, is the cube of 6 and the sum of 3 cubed, 4 cubed, and 5 cubed, relates to the Pythagorean triangle, is the period of Pythagorean Metempsychosis, corresponds to musical scale positions, derives from the cubes of 2 and 3 in the Platonic Tetractys, and the Pythagorean triangle is called the figure of marriage. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6419-6504 | medium | The passage mentions the myth of earth-born men, the four ages of the world, Hesiod and the poets, the old Greek polis, and Plato's vision of a city in the clouds. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 | medium | Mother Earth speaks from a book no man wrote, saying humans knead and mould while she is the plastic side of life; the passage instructs that a child be moulded free from fear, strong, true, fit for birth, and divine. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1240-1318 | medium | Phaedrus begins by saying Love is a mighty god, wonderful among gods and men, especially in birth, and eldest of the gods, with no recorded parents. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2200-2261 | medium | Diotima begins the tale of Love’s parentage: at Aphrodite’s birthday feast of the gods, Poros or Plenty, son of Metis or Discretion, is present, and Penia or Poverty comes to the doors to beg after the feast. | record |
| Islamic | The Koran (Al-Qur'an) | 19. Entitled, Mary; annunciation, palm-tree birth, and infant speech | high | Mary withdraws eastward behind a veil, Gabriel appears as a perfect man, and the holy son is announced as a sign and mercy despite her untouched condition. | record |
| Islamic | The Koran (Al-Qur'an) | 19. Entitled, Mary; annunciation, palm-tree birth, and infant speech | medium | Mary withdraws eastward behind a veil, Gabriel appears as a perfect man, and the holy son is announced as a sign and mercy despite her untouched condition. | record |
| Persian | Persian Literature, Volume 1 | Birth of Rustem; Simurgh aid, prodigious growth, and the white elephant feat | high | "A child will be born of mighty power, who will become the wonder of the world." | record |