Miraculous births are a common theme in mythological, religious and legendary narratives and traditions. They often include conceptions by miraculous circumstances and features such as intervention by a deity, supernatural elements, astronomical signs, hardship or, in the case of some mythologies, complex plots related to creation.
Ancient Mesopotamia The Assyrian and Babylonian concept of origins expressed procreation first in "relationships between gods and goddesses resulting in other gods and goddesses", such as Ea and Damkina assisted by Apsu giving birth to Marduk. The Akkadian Enûma Eliš describes the birth of Marduk as follows: "Ea, having overheard the plan of the primordial deities to destroy the other gods, deceived Apsu and Mummu and put them to death. 'Ea, his triumph over his enemies secured, in his sacred chamber in profound peace he rested.' (ANET, p. 61, lines 74–75.) Then he took over the place which Apsu had used for his cult and dwelt there with his spouse, Damkina." It was here that Marduk, the "most potent and wisest of gods" was created in the heart of Apsu and "He who begot him was Ea, his father, she who conceived him was Damkina, his mother".
According to Norman Lockyer, Ea, Ia, or Oannes was the primal god of Babylon. He was a ‘Great God, Maker of Men, Potter, Artist and Workman.’ He formed a Triad with Anu and Bil—the two poles of heaven and the equator. Oannes first appeared from the sea to teach the Babylonians the art of writing, sciences and crafts, the building of cities, the surveying of land, the observation of the stars, and the sowing and harvesting of all kinds of grains and plants. He was believed to have been reincarnated several times. Berossos, priest of the Temple of Bel, in Babylon, knew of as many as six such reincarnations.
In addition, "procreative deities, either male or female, played a part in the birth of other deities or great personages, such as the Ugaritic tradition of Lady Asherah, 'the Progenitress of the gods'; Mami, 'the Mother-womb, the one who creates mankind'; Father Nanna, the 'begetter of gods and men'; the Assyrian traditions that Tukulti-Urta was created by the gods in the womb of his mother and that Sennacherib's birth was assisted by Ea, who provided a 'spacious womb', and Assur, 'the god, my begetter'; and the North Arabian myth of the mother goddess who was responsible for Dusares."
In Hittite mythology, the god Anu was overthrown by his cupbearer Kumarbi; Anu attempted to flee, but Kumarbi bit off Anu's genitals and swallowed them, and banished him to the underworld. As a consequence of swallowing Anu's genitals, Kumarbi became impregnated with Anu's son Teshub and four other offspring. Teshub overthrew his father Kumarbi, thus avenging his other father Anu's overthrow and mutilation. This account later became the basis for the Greek story of Uranus's castration by his son Cronus, resulting in the birth of Aphrodite, described in Hesiod's Theogony.
Ancient Egypt Gods
The belief in the conception of Horus by Isis is traced to the beginning of Egyptian history. Horus' conception and birth were understood in terms of the Egyptian doctrine of parthenogenesis, which was connected with the goddess Neith of Sais. (page 220) In Upper Egypt, Net was worshipped at Seni and represented with the head of a lioness painted green, with the titles: "Father of fathers and Mother of mothers," and "net-Menhit, the great lady, lady of the south, the great cow who gave birth to the sun, who made the germ of gods and men, the mother of Ra, who raised up Tem in primeval time, who existed when nothing else had being, and who created that which exists after she had come into being."
Egyptian texts mention numerous forms of Horus. In one he is "Heru-sa Ast, sa-Asar, or Horus, son of Isis, son of Osiris." Isis is described in the Hymn to Osiris, as finding and restoring the body of her dead husband, and using magical words given her by Thoth to restore him to life. Then, by uniting with Osiris she conceives Horus. Horus represented the rising sun and in this respect was comparable to the Greek Apollo.
There were at least fifteen other Horuses in the Egyptian pantheon, so in the story of Isis and Osiris Horus is "sometimes known as Harsiesis, to distinguish him from the others. He is depicted as a falcon, or with a falcon's head. He eventually avenged Osiris' death and reclaimed the throne, ruling peacefully...Herakhty, or 'Horus of the Horizon', was a sun god who rose each morning on the eastern horizon. He was often identified with the sun god, Ra, and was eventually absorbed by him, forming Ra-Herakhty."
Lineal descent from Ra, whether by birth or by marriage, was claimed by all kings of Egypt at least since User-ka-f, first king of the V Dynasty, who was high priest of Ra at Heliopolis. An important part of this tradition was the legend of the God Re generating with the wife of a priest. "The newborn child was regarded as a god incarnate, and later with appropriate ceremonies he was presented to Re or Amen-Re, in his temple, where the god accepted it and acknowledged it to be his child." This tradition was later inscribed in a stereotyped form in temple reliefs.
Many texts mention different attributes of Isis. These were combined into a single narrative by Plutarch in the 1st century AD. In her aspect of protector of Egypt and its people, Isis is depicted with huge outspread wings. She taught women to grind corn, to spin and to weave, and she taught the people how to cure illnesses. She instituted the rite of marriage. When her consort, Osiris, left Egypt to travel the world, Isis ruled the country in his absence. "The hieroglyph for her name is the image of a throne, and her lap came to be seen as the throne of Egypt. Because of her fame Isis eventually absorbed the qualities of almost all the other goddesses; "she was a great mother goddess, a bird goddess, a goddess of the underworld who brought life to the dead, and a goddess of the primeval waters...Her following spread beyond Egypt to Greece and throughout the Roman Empire...(lasting) from before 3000 BC until well into Christian times.
Pharaohs
There is a myth on the birth of Hatshepsut. In this myth, Amun goes to Queen Ahmose in the form of the Pharaoh Thutmose I and awakens her with pleasant odors. At this point Amun places the ankh, a symbol of life, to Ahmose's nose, and Hatshepsut is conceived by Ahmose.Gay Robins, Women in Ancient Egypt, Harvard University Press, 1993 Another myth on divine birth concerns Amenhotep III: he is conceived by Amun which has gone to queen Mutemwiya in form of Thutmosis IV.O' Connor, David and Cline, Eric H.: Amenhotep III:Perspectives of his reign, University of Michigan Press, 2001Tyldesley, Joyce: Chronicle of the Queens of Egypt, Thames & Hudson, 2006
Judaism In the Hebrew Bible, and in later Jewish tradition there are stories of matriarchs giving birth where the God of Israel miraculously intervenes. For example, within the Rabbinic literature expansions were made on the birth of the matriarch Sarah on the earlier Old Testament traditions.
Isaac
Due to her old age, Sarai was infertile, but a miracle was vouchsafed to her (Genesis Rabbah xlvii. 3) after her name was changed from "Sarai" to "Sarah" (R. H. 16b). When her youth had been restored and she had given birth to Isaac the people would not believe in the miracle, saying that the patriarch and his wife had adopted a foundling and pretended that it was their own son. Abraham thereupon invited all the notables to a banquet on the day when Isaac was to be weaned. Sarah invited the women, who brought their infants with them, and on this occasion she gave milk from her breasts to all the children, thus convincing the guests of the miracle (B. M. 87a; comp. Gen. R. liii. 13).
Immanuel According to Isaiah 7:14, around 735 BC King Ahaz of Judah received a message from the prophet Isaiah during the Syro-Ephraimite War with Aram (Syria) and Israel, "Therefore, the Lord, of His own, shall give you a sign; behold, the young woman is with child, and she shall bear a son, and she shall call his name Immanuel." This is generally taken by Judaic commentators to be a reference to the non-miraculous birth of Hezekiah or another contemporary child, as indicated in Isaiah's following indication of the timing.
The Greek Septuagint and some later Christian translations, following the application of Isaiah 7 in Matthew 1, use the word "virgin". The Hebrew word alma actually translates as a young woman of childbearing age who had not yet given birth and who might or might not be a virgin, whereas the Hebrew betulah, used elsewhere in Isaiah, is the word that means "virgin." If the reference is to Ahaz's betrothed, Abi, daughter of the High Priest, no miraculous birth is implied, merely chastity. The Christian world believes that the verse is a messianic prediction of the miraculous birth of Jesus, as described in various gospels of the New Testament of the Bible.
Melchizedek The Second Book of Enoch contains a section, called Exaltation of Melchizedek, which says that Melchizedek was born of a virgin, Sofonim (or Sopanima), the wife of Nir, a brother of Noah. The child came out from his mother after she had died and sat on the bed beside her corpse, already physically developed, clothed, speaking and blessing the Lord, and marked with the badge of priesthood. Forty days later, Melchizedek was taken by the archangel Gabriel (Michael in some manuscripts) to the Garden of Eden and was thus preserved from the Deluge without having to be in Noah's Ark.
Zoroaster
Zoroaster's name has been adopted from the Greek and Latin Zoroastres. The ancient form of his name in the Avesta is Zarathustra. His native country was probably Media in Western Iran (possibly in modern Azerbaijan), but his ministry took place in eastern Iran, especially in the region of Bactria, about 1200 BC. Zoroaster was originally a Magian priest, and under the reforms he instituted, Mithra became one of the Yazatas (Worshipful Ones), the angels or lesser divine beings.
"It was said that (Zoroaster's) birth was foretold from the beginning of time, and that the moment he was born, he burst out laughing and the whole universe rejoiced with him." After his birth evil demons tried to destroy him, but with Ahura Mazda's protection, he survived all attempts on his life. The Zoroastrian tradition differs from the Christian one because the divine only assists in the preservation of Zoroaster’s seed. "The central scripture, the Avesta and also the Pahlavi texts include the tradition that the 'kingly glory' is handed onward from ruler to ruler and from saint to saint for the purpose of illuminating ultimately the soul of the Zarathushtra." Also the scriptures clearly allude to conjugal relations between his parents, during which evil spirits try to prevent his conception. But according to later tradition, Zoroaster's mother, Dughdova, was a virgin when she conceived Zoroaster by a shaft of light.Storm, Rachel "Egyptian mythology", Lorenz, London, 2000
Greco-Roman and Hellenistic literature Gods
Greco-Roman and Hellenistic literature is rich in the tradition of birth among the gods. In his poem Theogony, the Greek poet Hesiod tells a story that Zeus had once lain with the goddess Metis, impregnating her, but, fearing that she might bear a child mightier than he himself, he swallowed her.Hesiod, Theogony 886 Their daughter Athena was born fully grown from Zeus's forehead, fully armed and clad in armor.Hesiod, Theogony 929a Hesiod also relates that the goddess Aphrodite was born from the foam of the sea after Ouranos's castrated testicles were thrown into it.Hesiod, Theogony 176