{
 "about": {
  "title": "The Ages of Man: tellings from around the world",
  "essay": "https://snakecult.net/posts/ages-of-man/",
  "description": "Myths that tell how humans came to be what they are in stages: a falling series of ages, a rising series, or a cycle. One record per telling, with the primary text quoted at length in the original language and in translation wherever it is in the public domain or openly licensed; works still in copyright appear as short quotations plus a staged summary (summary_long).",
  "fields": {
   "direction": "decline (counts down from a first age of ease), ascent (counts up to people who think and speak), or both/cyclic",
   "scheme": "one-line shape of the telling",
   "map_story": "the ~120-word retelling shown on the map",
   "excerpts": "primary text: original, translation, translator, citation, url, rights",
   "summary_long": "prose summary, given only where the full source is in copyright",
   "translator": "'lane translation' or similar marks English made for this dataset from the original"
  },
  "count": 52
 },
 "tellings": [
  {
   "id": "hesiod",
   "people": "Greeks (Hesiod)",
   "region": "Boeotia, Greece",
   "latitude": 38.9,
   "longitude": 22.4,
   "direction": "decline",
   "scheme": "Five races, gold to iron.",
   "map_story": "The gods first make a golden race, who live like gods “without sorrow of heart, remote and free from toil and grief”. The earth bears them fruit unforced, and when they die it is as if they were overcome with sleep. The silver race is far worse. A child is reared at his good mother’s side for a hundred years, an utter simpleton, and once grown lives only a little time in sorrow, unable to keep from wronging others. The bronze race loves the lamentable works of Ares and is destroyed by its own hands. Then come the heroes, and then iron, the fifth race, which has some good mingled with its evils. It will be destroyed when babies are born with grey hair on their temples. Hesiod wishes he had died before it or been born after.",
   "map_source": "Works and Days 106–201, c. 700 BCE",
   "text_date": "c. 700 BCE",
   "recorded": "Composed by Hesiod of Ascra, Boeotia (Greece), in the Works and Days, an epic poem of advice addressed to his brother Perses; the five races are the \"other tale\" Hesiod tells after the myth of Pandora.",
   "original_language": "Ancient Greek (Epic)",
   "excerpts": [
    {
     "label": "The five races of men",
     "citation": "Works and Days 106–201",
     "original": "εἰ δʼ ἐθέλεις, ἕτερόν τοι ἐγὼ λόγον ἐκκορυφώσω\nεὖ καὶ ἐπισταμένως· σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν.\nὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι.\nχρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων\nἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες.\nοἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν·\nὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες\nνόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν\nγῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι\nτέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων·\nθνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα\nτοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα\nαὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ\nἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν.\nἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν.\nαὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—\nτοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται\nἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων,\nοἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα\nἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν,\nπλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—,\nδεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν\nἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες,\nχρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα.\nἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ\nἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ.\nἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο,\nπαυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες\nἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο\nἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν\nἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς,\nἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα\nΖεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς\nοὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν.\nαὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—\nτοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται,\nδεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—,\nΖεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων\nχάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον,\nἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος\nἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον\nἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν,\nἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι\nἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν.\nτῶν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι\nχαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος.\nκαὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες\nβῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Ἀίδαο\nνώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας\nεἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο.\nαὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν,\nαὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ\nΖεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον,\nἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται\nἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν.\nκαὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή,\nτοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ,\nὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο,\nτοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης\nἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο.\nἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε,\nτοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας\nΖεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης.\nκαὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες\nἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην,\nὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν\nτρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα.\nτηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει.\nτοῦ γὰρ δεσμὸν ἔλυσε πατὴρ ἀνδρῶν τε θεῶν τε.\nτοῖσι δʼ ὁμῶς νεάτοις τιμὴ καὶ κῦδος ὀπηδεῖ.\nΠέμπτον δʼ αὖτις ἔτʼ ἄλλο γένος θῆκʼ εὐρύοπα Ζεὺς\nἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ.\nμηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι\nἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι.\nνῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ\nπαύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ\nφθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας·\nἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν.\nΖεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων,\nεὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν.\nοὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες,\nοὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ,\nοὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ.\nαἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας·\nμέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι\nσχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε\nγηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν\nχειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει.\nοὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου\nοὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν\nἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς\nοὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα\nμύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται.\nζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι\nδυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης.\nκαὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης\nλευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν\nἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους\nΑἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ\nθνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή.",
     "original_source": "Perseus Digital Library, Greek text (Solmsen, Oxford 1970 line numbering as printed by Perseus), urn:cts:greekLit:tlg0020.tlg002.perseus-grc2, https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0020.tlg002.perseus-grc2:106-201",
     "translation": "Or if you will, I will sum you up another tale well and skilfully—and do you lay it up in your heart,—how the gods and mortal men sprang from one source. First of all the deathless gods who dwell on Olympus made a golden race of mortal men who lived in the time of Cronos when he was reigning in heaven. And they lived like gods without sorrow of heart, remote and free from toil and grief: miserable age rested not on them; but with legs and arms never failing they made merry with feasting beyond the reach of all evils. When they died, it was as though they were overcome with sleep, and they had all good things; for the fruitful earth unforced bare them fruit abundantly and without stint. They dwelt in ease and peace upon their lands with many good things, rich in flocks and loved by the blessed gods. But after the earth had covered this generation—they are called pure spirits dwelling on the earth, and are kindly, delivering from harm, and guardians of mortal men; for they roam everywhere over the earth, clothed in mist and keep watch on judgements and cruel deeds, givers of wealth; for this royal right also they received;—then they who dwell on Olympus made a second generation which was of silver and less noble by far. It was like the golden race neither in body nor in spirit. A child was brought up at his good mother's side a hundred years, an utter simpleton, playing childishly in his own home. But when they were full grown and were come to the full measure of their prime, they lived only a little time and that in sorrow because of their foolishness, for they could not keep from sinning and from wronging one another, nor would they serve the immortals, nor sacrifice on the holy altars of the blessed ones as it is right for men to do wherever they dwell. Then Zeus the son of Cronos was angry and put them away, because they would not give honor to the blessed gods who live on Olympus. But when earth had covered this generation also—they are called blessed spirits of the underworld by men, and, though they are of second order, yet honor attends them also—Zeus the Father made a third generation of mortal men, a brazen race, sprung from ash-trees; and it was in no way equal to the silver age, but was terrible and strong. They loved the lamentable works of Ares and deeds of violence; they ate no bread, but were hard of heart like adamant, fearful men. Great was their strength and unconquerable the arms which grew from their shoulders on their strong limbs. Their armor was of bronze, and their houses of bronze, and of bronze were their implements: there was no black iron. These were destroyed by their own hands and passed to the dank house of chill Hades, and left no name: terrible though they were, black Death seized them, and they left the bright light of the sun. But when earth had covered this generation also, Zeus the son of Cronos made yet another, the fourth, upon the fruitful earth, which was nobler and more righteous, a god-like race of hero-men who are called demi-gods, the race before our own, throughout the boundless earth. Grim war and dread battle destroyed a part of them, some in the land of Cadmus at seven-gated Thebes when they fought for the flocks of Oedipus, and some, when it had brought them in ships over the great sea gulf to Troy for rich-haired Helen's sake: there death's end enshrouded a part of them. But to the others father Zeus the son of Cronos gave a living and an abode apart from men, and made them dwell at the ends of earth. And they live untouched by sorrow in the islands of the blessed along the shore of deep-swirling Ocean, happy heroes for whom the grain-giving earth bears honey-sweet fruit flourishing thrice a year, far from the deathless gods, and Cronos rules over them; Thereafter, would that I were not among the men of the fifth generation, but either had died before or been born afterwards. For now truly is a race of iron, and men never rest from labor and sorrow by day, and from perishing by night; and the gods shall lay sore trouble upon them. But, notwithstanding, even these shall have some good mingled with their evils. And Zeus will destroy this race of mortal men also when they come to have grey hair on the temples at their birth. The father will not agree with his children, nor the children with their father, nor guest with his host, nor comrade with comrade; nor will brother be dear to brother as aforetime. Men will dishonor their parents as they grow quickly old, and will carp at them, chiding them with bitter words, hard-hearted they, not knowing the fear of the gods. They will not repay their aged parents the cost of their nurture, for might shall be their right: and one man will sack another's city. There will be no favor for the man who keeps his oath or for the just or for the good; but rather men will praise the evil-doer and his violent dealing. Strength will be right, and reverence will cease to be; and the wicked will hurt the worthy man, speaking false words against him, and will swear an oath upon them. Envy, foul-mouthed, delighting in evil, with scowling face, will go along with wretched men one and all. And then Aidos and Nemesis, with their sweet forms wrapped in white robes, will go from the wide-pathed earth and forsake mankind to join the company of the deathless gods: and bitter sorrows will be left for mortal men, and there will be no help against evil.",
     "translator": "Hugh G. Evelyn-White, Loeb Classical Library, 1914 (Perseus text urn:cts:greekLit:tlg0020.tlg002.perseus-eng2; Perseus prints the translation in blocks of about five Greek lines, so the English begins at the sentence that opens line 105 and ends with the departure of Aidos and Nemesis at line 201)",
     "url": "https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0020.tlg002.perseus-eng2:105-201",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Hesiod, Works and Days, Greek text and Evelyn-White translation, Perseus Digital Library",
     "url": "https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0020.tlg002.perseus-grc2:106-201"
    },
    {
     "citation": "Evelyn-White, Hesiod, the Homeric Hymns and Homerica, Loeb Classical Library, 1914",
     "url": "https://archive.org/details/hesiodhomerichym00hesiuoft"
    }
   ],
   "notes": "Perseus splits the English into blocks of about five lines and prints Evelyn-White lines 169 and 173 in the order 173, 169; the English above follows his printed sense. The English joins the blocks into one paragraph without line numbers. The Greek is the Perseus line-by-line text, one verse per line; Perseus numbers one line 173a, which is included."
  },
  {
   "id": "aratus",
   "people": "Greeks (Aratus)",
   "region": "Cilicia, Turkey",
   "latitude": 36.8,
   "longitude": 34.6,
   "direction": "decline",
   "scheme": "Three races; Justice withdraws.",
   "map_story": "Justice is a maiden. In the golden age she sits among the tribes of men and women, and they know nothing of strife, carping or the din of battle, but live a simple life. When the silver race comes she withdraws to the hills, and from there she rebukes them: they are meaner than their golden fathers, they will breed a viler progeny, and wars and cruel bloodshed are coming. The bronze race fulfils it. They are “the first to forge the sword of the highwayman, and the first to eat of the flesh of the ploughing-ox”. Then Justice flies up to the sky, and she is there still, the constellation Virgo.",
   "map_source": "Phaenomena 96–136, c. 275 BCE",
   "text_date": "c. 275 BCE",
   "recorded": "Composed by Aratus of Soli (Cilicia, now Turkey) at the court of Antigonus Gonatas at Pella, Macedonia (Greece), as a versification of Eudoxus on the constellations; the Justice story is told where he reaches Virgo.",
   "original_language": "Ancient Greek (Hellenistic didactic hexameter)",
   "excerpts": [
    {
     "label": "Justice among the Golden, Silver and Bronze races",
     "citation": "Phaenomena 96–136",
     "original": "Ἀμφοτέροισι δὲ ποσσὶν ὕπο σκέπτοιο Βοώτεω\nΠαρθένον, ἥ ῥ' ἐν χειρὶ φέρει στάχυν αἰγλήεντα.\nΕἴτ' οὖν Ἀστραίου κείνη γένος, ὅν ῥά τέ φασιν\nἄστρων ἀρχαῖοι πάτερ' ἔμμεναι, εἴτε τευ ἄλλου,\nεὔκηλος φορέοιτο. Λόγος γε μὲν ἐντρέχει ἄλλος\nἀνθρώποις, ὡς δῆθεν ἐπιχθονίη πάρος ἦεν,\nἤρχετο δ' ἀνθρώπων κατεναντίη, οὐδέποτ' ἀνδρῶν\nοὐδέποτ' ἀρχαίων ἠνήνατο φῦλα γυναικῶν\nἀλλ' ἀναμὶξ ἐκάθητο καὶ ἀθανάτη περ ἐοῦσα,\nκαὶ ἑ Δίκην καλέεσκον· ἀγειρομένη δὲ γέροντας\nἠέ που εἰν ἀγορῆι ἢ εὐρυχόρωι ἐν ἀγυιῆι,\nδημοτέρας ἤειδεν ἐπισπέρχουσα θέμιστας.\nΟὔπω λευγαλέου τότε νείκεος ἠπίσταντο,\nοὐδὲ διακρίσιος περιμεμφέος, οὐδὲ κυδοιμοῦ·\nαὕτως δ' ἔζωον. Χαλεπὴ δ' ἀπέκειτο θάλασσα,\nκαὶ βίον οὔπω νῆες ἀπόπροθεν ἠγίνεσκον,\nἀλλὰ βόες καὶ ἄροτρα καὶ αὐτὴ πότνια λαῶν\nμυρία πάντα παρεῖχε Δίκη δώτειρα δικαίων.\nΤόφρ' ἦν ὄφρ' ἔτι γαῖα γένος χρύσειον ἔφερβεν,\nἀργυρέωι δ' ὀλίγη τε καὶ οὐκέτι πάμπαν ἑτοίμη\nὡμίλει, ποθέουσα παλαιῶν ἤθεα λαῶν.\nἈλλ' ἔμπης ἔτι κεῖνο κατ' ἀργύρεον γένος ἦεν·\nἤρχετο δ' ἐξ ὀρέων ὑποδείελος ἠχηέντων\nμουνάξ, οὐδέ τεωι ἐπεμίσγετο μειλίχιοισιν·\nἀλλ' ὁπότ' ἀνθρώπων μεγάλας πλήσαιτο κολώνας,\nἠπείλει δἤπειτα καθαπτομένη κακότητος,\nοὐδ' ἔτ' ἔφη εἰσωπὸς ἐλεύσεσθαι καλέουσιν.\n“Οἵην χρύσειοι πατέρες γενεὴν ἐλίποντο,\nχειροτέρην. Ὑμεις δὲ κακώτερα τέκνα τεκεῖσθε.\nKαὶ δή που πόλεμοι, καὶ δὴ καὶ ἀνάρσιον αἷμα\nἔσσεται ἀνθρώποισι, κακὸν δ' ἐπικείσεται ἄλγος”.\nὫς εἰποῦς' ὀρέων ἐπεμαίετο, τοὺς δ' ἄρα λαοὺς\nεἰς αὐτὴν ἔτι πάντας ἐλίμπανε παπταίνοντας.\nἈλλ' ὅτε δὴ κἀκεῖνοι ἐτέθνασαν, οἱ δ' ἐγένοντο,\nχαλκείη γενεή, προτέρων ὀλοώτεροι ἄνδρες,\nοἳ πρῶτοι κακοεργὸν ἐχαλκεύσαντο μάχαιραν\nεἰνοδίην, πρῶτοι δὲ βοῶν ἐπάσαντ' ἀροτήρων,\nκαὶ τότε μισήσασα Δίκη κείνων γένος ἀνδρῶν\nἔπταθ' ὑπουρανίη, ταύτην δ' ἄρα νάσσατο χώρην,\nἧχί περ ἐννυχίη ἔτι φαίνεται ἀνθρώποισι\nΠαρθένος ἐγγὺς ἐοῦσα πολυσκέπτοιο Βοώτεω.",
     "original_source": "Greek text as printed in the Loeb edition of G. R. Mair (1921), transcribed on Greek Wikisource, https://el.wikisource.org/wiki/Φαινόμενα",
     "translation": "[96] Beneath both feet of Boötes mark the Maiden [Virgo], who in her hands bears the gleaming Ear of Corn [Spica]. Whether she be daughter of Astraeus, who, men say, was of old the father of the stars, or child of other sire, untroubled be her course! But another tale is current among men, how of old she dwelt on earth and met men face to face, nor ever disdained in olden time the tribes of men and women, but mingling with them took her seat, immortal though she was. Her men called Justice; but she assembling the elders, it might be in the market-place or in the wide-wayed streets, uttered her voice, ever urging on them judgements kinder to the people. Not yet in that age had men knowledge of hateful strife, or carping contention, or din of battle, but a simple life they lived. Far from them was the cruel sea and not yet from afar did ships bring their livelihood, but the oxen and the plough and Justice herself, queen of the peoples, giver of things just, abundantly supplied their every need. Even so long as the earth still nurtured the Golden Race, she had her dwelling on earth. But with the Silver Race only a little and no longer with utter readiness did she mingle, for that she yearned for the ways of the men of old. Yet in that Silver Age was she still upon the earth; but from the echoing hills at eventide she came alone, nor spake to any man in gentle words. But when she had filled the great heights with gathering crowds, then would she with threats rebuke their evil ways, and declare that never more at their prayer would she reveal her face to man. “Behold what manner of race the fathers of the Golden Age left behind them! Far meaner than themselves! But ye will breed a viler progeny! Verily wars and cruel bloodshed shall be unto men and grievous woe shall be laid upon them.” Even so she spake and sought the hills and left the people all gazing towards her still. But when they, too, were dead, and when, more ruinous than they which went before, the Race of Bronze was born, who were the first to forge the sword of the highwayman, and the first to eat of the flesh of the ploughing-ox, then verily did Justice loathe that race of men and fly heavenward and took up that abode, where even now in the night time the Maiden is seen of men, established near to far-seen Boötes.",
     "translator": "G. R. Mair, Loeb Classical Library, 1921 (theoi.com transcription; the bracketed 96 marks the line number)",
     "url": "https://www.theoi.com/Text/AratusPhaenomena.html",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Aratus, Phaenomena, ed. and trans. G. R. Mair, Loeb Classical Library, 1921",
     "url": "https://www.theoi.com/Text/AratusPhaenomena.html"
    },
    {
     "citation": "Greek text of the Phaenomena (Mair, Loeb), Greek Wikisource",
     "url": "https://el.wikisource.org/wiki/Φαινόμενα"
    }
   ],
   "notes": "The Greek is numbered 96–136 here: the first line is \"Ἀμφοτέροισι δὲ ποσσὶν ὕπο σκέπτοιο Βοώτεω\" (96) and the last \"Παρθένος ἐγγὺς ἐοῦσα πολυσκέπτοιο Βοώτεω\" (136). Mair's English is prose."
  },
  {
   "id": "plato",
   "people": "Greeks (Plato)",
   "region": "Athens, Greece",
   "latitude": 37.9,
   "longitude": 23.9,
   "direction": "both or cyclic",
   "scheme": "Two eras of a turning world.",
   "map_story": "In the age of Kronos “God himself was their shepherd”. People rise from the earth and grow younger rather than older. They have no governments and no separate possession of women and children, and no memory of the past. Fruit comes unbidden, and they can talk with the beasts. Then the god lets go of the helm and the world turns the other way. The beasts grow wild, and men, helpless and defenceless, are torn in pieces. The gods give them fire and the arts, with as much teaching as is indispensable, and from then on people order their lives for themselves and are their own masters. Even after the great flood the simple survivors believe whatever they are told, for no one can yet suspect a lie.",
   "map_source": "Statesman 269c–274d; Laws 3.679, c. 360–350 BCE",
   "text_date": "c. 360–350 BCE",
   "recorded": "Written by Plato at Athens. The Statesman myth is told by the Eleatic Stranger to the Younger Socrates as a tale of the \"reign of Cronus\" and the reversal of the cosmos; the Laws passage is spoken by the Athenian to the Cretan Clinias and the Spartan Megillus about the survivors of the great flood.",
   "original_language": "Ancient Greek (Attic)",
   "excerpts": [
    {
     "label": "The universe reverses; the earth-born race",
     "citation": "Statesman 269b–271c",
     "original": "[269b]\nΝΕ. ΣΩ. πλείστων μὲν οὖν.\nΞΕ. τί δέ; τὸ τοὺς ἔμπροσθεν φύεσθαι γηγενεῖς καὶ μὴ ἐξ ἀλλήλων γεννᾶσθαι;\nΝΕ. ΣΩ. καὶ τοῦτο ἓν τῶν πάλαι λεχθέντων.\nΞΕ. ταῦτα τοίνυν ἔστι μὲν σύμπαντα ἐκ ταὐτοῦ πάθους, καὶ πρὸς τούτοις ἕτερα μυρία καὶ τούτων ἔτι θαυμαστότερα, διὰ δὲ χρόνου πλῆθος τὰ μὲν αὐτῶν ἀπέσβηκε, τὰ δὲ διεσπαρμένα εἴρηται χωρὶς ἕκαστα ἀπʼ ἀλλήλων. ὃ δʼ ἐστὶν πᾶσι [269c] τούτοις αἴτιον τὸ πάθος οὐδεὶς εἴρηκεν, νῦν δὲ δὴ λεκτέον· εἰς γὰρ τὴν τοῦ βασιλέως ἀπόδειξιν πρέψει ῥηθέν.\nΝΕ. ΣΩ. κάλλιστʼ εἶπες, καὶ λέγε μηδὲν ἐλλείπων.\nΞΕ. ἀκούοις ἄν. τὸ γὰρ πᾶν τόδε τοτὲ μὲν αὐτὸς ὁ θεὸς συμποδηγεῖ πορευόμενον καὶ συγκυκλεῖ, τοτὲ δὲ ἀνῆκεν, ὅταν αἱ περίοδοι τοῦ προσήκοντος αὐτῷ μέτρον εἰλήφωσιν ἤδη χρόνου, τὸ δὲ πάλιν αὐτόματον εἰς τἀναντία περιάγεται, [269d] ζῷον ὂν καὶ φρόνησιν εἰληχὸς ἐκ τοῦ συναρμόσαντος αὐτὸ κατʼ ἀρχάς. τοῦτο δὲ αὐτῷ τὸ ἀνάπαλιν ἰέναι διὰ τόδʼ ἐξ ἀνάγκης ἔμφυτον γέγονε.\nΝΕ. ΣΩ. διὰ τὸ ποῖον δή;\nΞΕ. τὸ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχειν ἀεὶ καὶ ταὐτὸν εἶναι τοῖς πάντων θειοτάτοις προσήκει μόνοις, σώματος δὲ φύσις οὐ ταύτης τῆς τάξεως. ὃν δὲ οὐρανὸν καὶ κόσμον ἐπωνομάκαμεν, πολλῶν μὲν καὶ μακαρίων παρὰ τοῦ γεννήσαντος μετείληφεν, ἀτὰρ οὖν δὴ κεκοινώνηκέ γε [269e] καὶ σώματος· ὅθεν αὐτῷ μεταβολῆς ἀμοίρῳ γίγνεσθαι διὰ παντὸς ἀδύνατον, κατὰ δύναμίν γε μὴν ὅτι μάλιστα ἐν τῷ αὐτῷ κατὰ ταὐτὰ μίαν φορὰν κινεῖται· διὸ τὴν ἀνακύκλησιν εἴληχεν, ὅτι σμικροτάτην τῆς αὑτοῦ κινήσεως παράλλαξιν. αὐτὸ δὲ ἑαυτὸ στρέφειν ἀεὶ σχεδὸν οὐδενὶ δυνατὸν πλὴν τῷ τῶν κινουμένων αὖ πάντων ἡγουμένῳ· κινεῖν δὲ τούτῳ τοτὲ μὲν ἄλλως, αὖθις δὲ ἐναντίως οὐ θέμις.\nΞΕ. ἐκ πάντων δὴ τούτων τὸν κόσμον μήτε αὐτὸν χρὴ φάναι στρέφειν ἑαυτὸν ἀεί, μήτʼ αὖ ὅλον ἀεὶ ὑπὸ θεοῦ στρέφεσθαι διττὰς καὶ ἐναντίας [270a] περιαγωγάς, μήτʼ αὖ δύο τινὲ θεὼ φρονοῦντε ἑαυτοῖς ἐναντία στρέφειν αὐτόν, ἀλλʼ ὅπερ ἄρτι ἐρρήθη καὶ μόνον λοιπόν, τοτὲ μὲν ὑπʼ ἄλλης συμποδηγεῖσθαι θείας αἰτίας, τὸ ζῆν πάλιν ἐπικτώμενον καὶ λαμβάνοντα ἀθανασίαν ἐπισκευαστὴν παρὰ τοῦ δημιουργοῦ, τοτὲ δʼ ὅταν ἀνεθῇ, διʼ ἑαυτοῦ αὐτὸν ἰέναι, κατὰ καιρὸν ἀφεθέντα τοιοῦτον, ὥστε ἀνάπαλιν πορεύεσθαι πολλὰς περιόδων μυριάδας διὰ δὴ τὸ μέγιστον ὂν καὶ ἰσορροπώτατον ἐπὶ μικροτάτου βαῖνον ποδὸς ἰέναι. [270b]\nΝΕ. ΣΩ. φαίνεται γοῦν δὴ καὶ μάλα εἰκότως εἰρῆσθαι πάνθʼ ὅσα διελήλυθας.\nΞΕ. λογισάμενοι δὴ συννοήσωμεν τὸ πάθος ἐκ τῶν νῦν λεχθέντων, ὃ πάντων ἔφαμεν εἶναι τῶν θαυμαστῶν αἴτιον. ἔστι γὰρ οὖν δὴ τοῦτʼ αὐτό.\nΝΕ. ΣΩ. τὸ ποῖον;\nΞΕ. τὸ τὴν τοῦ παντὸς φορὰν τοτὲ μὲν ἐφʼ ἃ νῦν κυκλεῖται φέρεσθαι, τοτὲ δʼ ἐπὶ τἀναντία.\nΝΕ. ΣΩ. πῶς δή;\nΞΕ. ταύτην τὴν μεταβολὴν ἡγεῖσθαι δεῖ τῶν περὶ τὸν [270c] οὐρανὸν γιγνομένων τροπῶν πασῶν εἶναι μεγίστην καὶ τελεωτάτην τροπήν.\nΝΕ. ΣΩ. ἔοικε γοῦν.\nΞΕ. μεγίστας τοίνυν καὶ μεταβολὰς χρὴ νομίζειν γίγνεσθαι τότε τοῖς ἐντὸς ἡμῖν οἰκοῦσιν αὐτοῦ.\nΝΕ. ΣΩ. καὶ τοῦτο εἰκός.\nΞΕ. μεταβολὰς δὲ μεγάλας καὶ πολλὰς καὶ παντοίας συμφερομένας ἆρʼ οὐκ ἴσμεν τὴν τῶν ζῴων φύσιν ὅτι χαλεπῶς ἀνέχεται;\nΝΕ. ΣΩ. πῶς δʼ οὔ;\nΞΕ. φθοραὶ τοίνυν ἐξ ἀνάγκης τότε μέγισται συμβαίνουσι τῶν τε ἄλλων ζῴων, καὶ δὴ καὶ τὸ τῶν ἀνθρώπων [270d] γένος ὀλίγον τι περιλείπεται· περὶ δὲ τούτους ἄλλα τε παθήματα πολλὰ καὶ θαυμαστὰ καὶ καινὰ συμπίπτει, μέγιστον δὲ τόδε καὶ συνεπόμενον τῇ τοῦ παντὸς ἀνειλίξει τότε, ὅταν ἡ τῆς νῦν καθεστηκυίας ἐναντία γίγνηται τροπή.\nΝΕ. ΣΩ. τὸ ποῖον;\nΞΕ. ἣν ἡλικίαν ἕκαστον εἶχε τῶν ζῴων, αὕτη πρῶτον μὲν ἔστη πάντων, καὶ ἐπαύσατο πᾶν ὅσον ἦν θνητὸν ἐπὶ τὸ γεραίτερον ἰδεῖν πορευόμενον, μεταβάλλον δὲ πάλιν ἐπὶ [270e] τοὐναντίον οἷον νεώτερον καὶ ἁπαλώτερον ἐφύετο· καὶ τῶν μὲν πρεσβυτέρων αἱ λευκαὶ τρίχες ἐμελαίνοντο, τῶν δʼ αὖ γενειώντων αἱ παρειαὶ λεαινόμεναι πάλιν ἐπὶ τὴν παρελθοῦσαν ὥραν ἕκαστον καθίστασαν, τῶν δὲ ἡβώντων τὰ σώματα λεαινόμενα καὶ σμικρότερα καθʼ ἡμέραν καὶ νύκτα ἑκάστην γιγνόμενα πάλιν εἰς τὴν τοῦ νεογενοῦς παιδὸς φύσιν ἀπῄει, κατά τε τὴν ψυχὴν καὶ κατὰ τὸ σῶμα ἀφομοιούμενα· τὸ δʼ ἐντεῦθεν ἤδη μαραινόμενα κομιδῇ τὸ πάμπαν ἐξηφανίζετο. τῶν δʼ αὖ βιαίως τελευτώντων ἐν τῷ τότε χρόνῳ τὸ τοῦ νεκροῦ σῶμα τὰ αὐτὰ ταῦτα πάσχον παθήματα διὰ [271a] τάχους ἄδηλον ἐν ὀλίγαις ἡμέραις διεφθείρετο.\nΝΕ. ΣΩ. γένεσις δὲ δὴ τίς τότʼ ἦν, ὦ ξένε, ζῴων; καὶ τίνα τρόπον ἐξ ἀλλήλων ἐγεννῶντο;\nΞΕ. δῆλον, ὦ Σώκρατες, ὅτι τὸ μὲν ἐξ ἀλλήλων οὐκ ἦν ἐν τῇ τότε φύσει γεννώμενον, τὸ δὲ γηγενὲς εἶναί ποτε γένος λεχθὲν τοῦτʼ ἦν τὸ κατʼ ἐκεῖνον τὸν χρόνον ἐκ γῆς πάλιν ἀναστρεφόμενον, ἀπεμνημονεύετο δὲ ὑπὸ τῶν ἡμετέρων προγόνων τῶν πρώτων, οἳ τελευτώσῃ μὲν τῇ προτέρᾳ [271b] περιφορᾷ τὸν ἑξῆς χρόνον ἐγειτόνουν, τῆσδε δὲ κατʼ ἀρχὰς ἐφύοντο· τούτων γὰρ οὗτοι κήρυκες ἐγένονθʼ ἡμῖν τῶν λόγων, οἳ νῦν ὑπὸ πολλῶν οὐκ ὀρθῶς ἀπιστοῦνται. τὸ γὰρ ἐντεῦθεν οἶμαι χρὴ συννοεῖν. ἑπόμενον γάρ ἐστι τῷ τοὺς πρεσβύτας ἐπὶ τὴν τοῦ παιδὸς ἰέναι φύσιν, ἐκ τῶν τετελευτηκότων αὖ, κειμένων δὲ ἐν γῇ, πάλιν ἐκεῖ συνισταμένους καὶ ἀναβιωσκομένους, ἕπεσθαι τῇ τροπῇ συνανακυκλουμένης εἰς τἀναντία τῆς γενέσεως, καὶ γηγενεῖς δὴ κατὰ τοῦτον τὸν",
     "original_source": "Perseus Digital Library, Greek text (J. Burnet, Oxford 1900–1907), urn:cts:greekLit:tlg0059.tlg008.perseus-grc2; bracketed numbers are Stephanus section marks, https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0059.tlg008.perseus-grc2",
     "translation": "[269b]\nY. Soc. Yes, very often.\nStr. And how about the story that the ancient folk were earthborn and not begotten of one another?\nY. Soc. That is one of the old tales, too.\nStr. Well, all these stories and others still more remarkable have their source in one and the same event, but in the lapse of ages some of them have been lost and others are told in fragmentary and disconnected fashion. But no one has told the event which is the cause of them all, [269c] and so I must tell it now; for that will help us to make clear the nature of the king.\nY. Soc. Very good; just tell your tale and omit nothing.\nStr. Listen then. During a certain period God himself goes with the universe as guide in its revolving course, but at another epoch, when the cycles have at length reached the measure of his allotted time, he lets it go, [269d] and of its own accord it turns backward in the opposite direction, since it is a living creature and is endowed with intelligence by him who fashioned it in the beginning. Now this reversal of its motion is an inevitable part of its nature for the following reason.\nY. Soc. What reason?\nStr. Absolute and perpetual immutability is a property of only the most divine things of all, and body does not belong to this class. Now that which we call heaven and the universe has received from its creator many blessed qualities, but then, too, it partakes also of a bodily nature; [269e] therefore it is impossible for it to be entirely free from change; it moves, however, so far as it is able to do so, with a single motion in the same place and the same manner, and therefore it has acquired the reverse motion in a circle, because that involves the least deviation from its own motion. But to turn itself for ever is hardly possible except for the power that guides all moving things; and that this should turn now in one direction and now in the opposite direction is contrary to divine law.\nStr. As the result of all this, we must not say either that the universe turns itself always, or that it is always turned by God in two opposite courses, [270a] or again that two divinities opposed to one another turn it. The only remaining alternative is what I suggested a little while ago, that the universe is guided at one time by an extrinsic divine cause, acquiring the power of living again and receiving renewed immortality from the Creator, and at another time it is left to itself and then moves by its own motion, being left to itself at such a moment that it moves backwards through countless ages, because it is immensely large and most evenly balanced, and turns upon the smallest pivot. [270b]\nY. Soc. All that account of yours appears, at any rate, very reasonable.\nStr. Then, in the light of what has been said, let us consider and gain understanding of the event which we said was the cause of all those wonderful portents; for it is really just this.\nY. Soc. Just what?\nStr. The fact that at certain periods the universe has its present circular motion, and at other periods it revolves in the reverse direction.\nY. Soc. How was this the cause?\nStr. We cannot help believing that of all the changes which take place in the heavens this reversal is [270c] the greatest and most complete.\nY. Soc. It certainly seems to be so.\nStr. Therefore we must also believe that at the same time the greatest changes come upon us who dwell within the heavens.\nY. Soc. That is likely too.\nStr. And animals cannot well endure many great and various changes at once. That is a familiar fact, is it not?\nY. Soc. Of course.\nStr. Inevitably, then, there is at that time great destruction of animals in general, and only a small part of the human race survives; [270d] and the survivors have many experiences wonderful and strange, the greatest of which, a consequence of the reversal of everything at the time when the world begins to turn in the direction opposed to that of its present revolution, is this.\nY. Soc. What is that experience?\nStr. First the age of all animals, whatever it was at the moment, stood still, and every mortal creature stopped growing older in appearance [270e] and then reversed its growth and became, as it were, younger and more tender; the hoary locks of the old men grew dark, and bearded cheeks grew smooth again as their possessors reverted to their earlier ages, and the bodies of young men grew smoother and smaller day by day and night by night, until they became as new-born babes, to which they were likened in mind and body; and then at last they wasted away entirely and wholly disappeared. And the bodies of those who died by violence in those times quickly underwent the same changes, [271a] were destroyed, and disappeared in a few days.\nY. Soc. But then, Stranger, how did animals come into existence in those days? How were they begotten of one another?\nStr. It is clear, Socrates, that being begotten of one another was no part of the natural order of that time, but the earth-born race which, according to tradition, once existed, was the race which returned at that time out of the earth; and the memory of it was preserved by our earliest ancestors, who were born in the beginning of our period and therefore were next neighbors to the end of the previous period of the world’s revolution, [271b] with no interval between. For they were to us the heralds of these stories which are nowadays unduly disbelieved by many people. For you must, I think, consider what would result. It is a natural consequence of the return of the old to childhood that those who are dead and lying in the earth take shape and come to life again, since the process of birth is reversed along with the reversal of the world’s revolution; for this reason they are inevitably earth-born,",
     "translator": "Harold North Fowler, Loeb Classical Library, 1925",
     "url": "https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0059.tlg008.perseus-eng2",
     "rights": "public domain"
    },
    {
     "label": "The age of Cronus",
     "citation": "Statesman 271c–272e",
     "original": "[271c] λόγον ἐξ ἀνάγκης φυομένους, οὕτως ἔχειν τοὔνομα καὶ τὸν λόγον, ὅσους μὴ θεὸς αὐτῶν εἰς ἄλλην μοῖραν ἐκόμισεν.\nΝΕ. ΣΩ. κομιδῇ μὲν οὖν τοῦτό γε ἕπεται τοῖς ἔμπροσθεν. ἀλλὰ δὴ τὸν βίον ὃν ἐπὶ τῆς Κρόνου φῂς εἶναι δυνάμεως, πότερον ἐν ἐκείναις ἦν ταῖς τροπαῖς ἢ ἐν ταῖσδε; τὴν μὲν γὰρ τῶν ἄστρων τε καὶ ἡλίου μεταβολὴν δῆλον ὡς ἐν ἑκατέραις συμπίπτει ταῖς τροπαῖς γίγνεσθαι.\nΞΕ. καλῶς τῷ λόγῳ συμπαρηκολούθηκας. ὃ δʼ ἤρου [271d] περὶ τοῦ πάντα αὐτόματα γίγνεσθαι τοῖς ἀνθρώποις, ἥκιστα τῆς νῦν ἐστι καθεστηκυίας φορᾶς, ἀλλʼ ἦν καὶ τοῦτο τῆς ἔμπροσθεν. τότε γὰρ αὐτῆς πρῶτον τῆς κυκλήσεως ἦρχεν ἐπιμελούμενος ὅλης ὁ θεός, ὣς δʼ αὖ κατὰ τόπους ταὐτὸν τοῦτο, ὑπὸ θεῶν ἀρχόντων πάντʼ ἦν τὰ τοῦ κόσμου μέρη διειλημμένα· καὶ δὴ καὶ τὰ ζῷα κατὰ γένη καὶ ἀγέλας οἷον νομῆς θεῖοι διειλήφεσαν δαίμονες, αὐτάρκης εἰς πάντα ἕκαστος ἑκάστοις [271e] ὢν οἷς αὐτὸς ἔνεμεν, ὥστε οὔτʼ ἄγριον ἦν οὐδὲν οὔτε ἀλλήλων ἐδωδαί, πόλεμός τε οὐκ ἐνῆν οὐδὲ στάσις τὸ παράπαν· ἄλλα θʼ ὅσα τῆς τοιαύτης ἐστὶ κατακοσμήσεως ἑπόμενα, μυρία ἂν εἴη λέγειν. τὸ δʼ οὖν τῶν ἀνθρώπων λεχθὲν αὐτομάτου πέρι βίου διὰ τὸ τοιόνδε εἴρηται.\nΞΕ. θεὸς ἔνεμεν αὐτοὺς αὐτὸς ἐπιστατῶν, καθάπερ νῦν ἄνθρωποι, ζῷον ὂν ἕτερον θειότερον, ἄλλα γένη φαυλότερα αὑτῶν νομεύουσι· νέμοντος δὲ ἐκείνου πολιτεῖαί τε οὐκ ἦσαν οὐδὲ κτήσεις [272a] γυναικῶν καὶ παίδων· ἐκ γῆς γὰρ ἀνεβιώσκοντο πάντες, οὐδὲν μεμνημένοι τῶν πρόσθεν· ἀλλὰ τὰ μὲν τοιαῦτα ἀπῆν πάντα, καρποὺς δὲ ἀφθόνους εἶχον ἀπό τε δένδρων καὶ πολλῆς ὕλης ἄλλης, οὐχ ὑπὸ γεωργίας φυομένους, ἀλλʼ αὐτομάτης ἀναδιδούσης τῆς γῆς. γυμνοὶ δὲ καὶ ἄστρωτοι θυραυλοῦντες τὰ πολλὰ ἐνέμοντο· τὸ γὰρ τῶν ὡρῶν αὐτοῖς ἄλυπον ἐκέκρατο, μαλακὰς δὲ εὐνὰς εἶχον ἀναφυομένης ἐκ [272b] γῆς πόας ἀφθόνου. τὸν δὴ βίον, ὦ Σώκρατες, ἀκούεις μὲν τὸν τῶν ἐπὶ Κρόνου· τόνδε δʼ ὃν λόγος ἐπὶ Διὸς εἶναι, τὸν νυνί, παρὼν αὐτὸς ᾔσθησαι· κρῖναι δʼ αὐτοῖν τὸν εὐδαιμονέστερον ἆρʼ ἂν δύναιό τε καὶ ἐθελήσειας;\nΝΕ. ΣΩ. οὐδαμῶς.\nΞΕ. βούλει δῆτα ἐγώ σοι τρόπον τινὰ διακρίνω;\nΝΕ. ΣΩ. πάνυ μὲν οὖν.\nΞΕ. εἰ μὲν τοίνυν οἱ τρόφιμοι τοῦ Κρόνου, παρούσης αὐτοῖς οὕτω πολλῆς σχολῆς καὶ δυνάμεως πρὸς τὸ μὴ μόνον ἀνθρώποις ἀλλὰ καὶ θηρίοις διὰ λόγων δύνασθαι συγγίγνεσθαι, [272c] κατεχρῶντο τούτοις σύμπασιν ἐπὶ φιλοσοφίαν, μετά τε θηρίων καὶ μετʼ ἀλλήλων ὁμιλοῦντες, καὶ πυνθανόμενοι παρὰ πάσης φύσεως εἴ τινά τις ἰδίαν δύναμιν ἔχουσα ᾔσθετό τι διάφορον τῶν ἄλλων εἰς συναγυρμὸν φρονήσεως, εὔκριτον ὅτι τῶν νῦν οἱ τότε μυρίῳ πρὸς εὐδαιμονίαν διέφερον· εἰ δʼ ἐμπιμπλάμενοι σίτων ἅδην καὶ ποτῶν διελέγοντο πρὸς ἀλλήλους καὶ τὰ θηρία μύθους οἷα δὴ καὶ τὰ νῦν περὶ αὐτῶν [272d] λέγονται, καὶ τοῦτο, ὥς γε κατὰ τὴν ἐμὴν δόξαν ἀποφήνασθαι, καὶ μάλʼ εὔκριτον. ὅμως δʼ οὖν ταῦτα μὲν ἀφῶμεν, ἕως ἂν ἡμῖν μηνυτής τις ἱκανὸς φανῇ, ποτέρως οἱ τότε τὰς ἐπιθυμίας εἶχον περί τε ἐπιστημῶν καὶ τῆς τῶν λόγων χρείας· οὗ δʼ ἕνεκα τὸν μῦθον ἠγείραμεν, τοῦτο λεκτέον, ἵνα τὸ μετὰ τοῦτο εἰς τὸ πρόσθεν περαίνωμεν. ἐπειδὴ γὰρ πάντων τούτων χρόνος ἐτελεώθη καὶ μεταβολὴν ἔδει γίγνεσθαι καὶ",
     "original_source": "Perseus Digital Library, Greek text (J. Burnet, Oxford 1900–1907), urn:cts:greekLit:tlg0059.tlg008.perseus-grc2; bracketed numbers are Stephanus section marks, https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0059.tlg008.perseus-grc2",
     "translation": "[271c] and hence arises their name and the tradition about them, except those of them whom God removed to some other fate.\nY. Soc. Certainly that follows from what preceded. But was the life in the reign of Cronus, which you mentioned, in that previous period of revolution or in ours? For evidently the change in the course of the stars and the sun takes place in both periods.\nStr. You have followed my account very well. [271d] No, the life about which you ask, when all the fruits of the earth sprang up of their own accord for men, did not belong at all to the present period of revolution, but this also belonged to the previous one. For then, in the beginning, God ruled and supervised the whole revolution, and so again, in the same way, all the parts of the universe were divided by regions among gods who ruled them, and, moreover, the animals were distributed by species and flocks among inferior deities as divine shepherds, each of whom was in all respects the independent guardian of the creatures under his own care, [271e] so that no creature was wild, nor did they eat one another, and there was no war among them, nor any strife whatsoever. To tell all the other consequences of such an order of the world would be an endless task. But the reason for the story of the spontaneous life of mankind is as follows:\nStr. God himself was their shepherd, watching over them, just as man, being an animal of different and more divine nature than the rest, now tends the lower species of animals. And under his care there were no states, [272a] nor did men possess wives or children; for they all came to life again out of the earth, with no recollection of their former lives. So there were no states or families, but they had fruits in plenty from the trees and other plants, which the earth furnished them of its own accord, without help from agriculture. And they lived for the most part in the open air, without clothing or bedding; for the climate was tempered for their comfort, and the abundant grass that grew up out of the earth furnished them soft couches. [272b] That, Socrates, was the life of men in the reign of Cronus; but the life of the present age, which is said to be the age of Zeus, you know by your own experience. Would you be able and willing to decide which of them is the more blessed?\nY. Soc. Certainly not.\nStr. Shall I, then, make some sort of a judgement for you?\nY. Soc. Do so, by all means.\nStr. Well, then, if the foster children of Cronus, having all this leisure and the ability to converse not only with human beings but also with beasts, [272c] made full use of all these opportunities with a view to philosophy, talking with the animals and with one another and learning from every creature that, through possession of some peculiar power he may have had in any respect beyond his fellows perceptions tending towards an increase of wisdom, it would be easy to decide that the people of those old times were immeasurably happier than those of our epoch. Or if they merely ate and drank till they were full and gossiped with each other and the animals, telling such stories as are even now told about them, [272d] in that case, too, it would, in my opinion, be very easy to reach a decision. However, let us pass those matters by, so long as there is no one capable of reporting to us what the desires of the people in those days were in regard to knowledge and the employment of speech. The reason why we revived this legend must be told, in order that we may get ahead afterwards. For when the time of all those conditions was accomplished and the change was to take place and all the earth-born race had at length been used up,",
     "translator": "Harold North Fowler, Loeb Classical Library, 1925",
     "url": "https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0059.tlg008.perseus-eng2",
     "rights": "public domain"
    },
    {
     "label": "The helmsman lets go: the turn, the beasts, the gifts",
     "citation": "Statesman 272e–274e",
     "original": "[272e] δὴ καὶ τὸ γήινον ἤδη πᾶν ἀνήλωτο γένος, πάσας ἑκάστης τῆς ψυχῆς τὰς γενέσεις ἀποδεδωκυίας, ὅσα ἦν ἑκάστῃ προσταχθὲν τοσαῦτα εἰς γῆν σπέρματα πεσούσης, τότε δὴ τοῦ παντὸς ὁ μὲν κυβερνήτης, οἷον πηδαλίων οἴακος ἀφέμενος, εἰς τὴν αὑτοῦ περιωπὴν ἀπέστη, τὸν δὲ δὴ κόσμον πάλιν ἀνέστρεφεν εἱμαρμένη τε καὶ σύμφυτος ἐπιθυμία.\nΞΕ. πάντες οὖν οἱ κατὰ τοὺς τόπους συνάρχοντες τῷ μεγίστῳ δαίμονι θεοί, γνόντες ἤδη τὸ γιγνόμενον, ἀφίεσαν αὖ τὰ μέρη τοῦ [273a] κόσμου τῆς αὑτῶν ἐπιμελείας· ὁ δὲ μεταστρεφόμενος καὶ συμβάλλων, ἀρχῆς τε καὶ τελευτῆς ἐναντίαν ὁρμὴν ὁρμηθείς, σεισμὸν πολὺν ἐν ἑαυτῷ ποιῶν ἄλλην αὖ φθορὰν ζῴων παντοίων ἀπηργάσατο. μετὰ δὲ ταῦτα προελθόντος ἱκανοῦ χρόνου, θορύβων τε καὶ ταραχῆς ἤδη παυόμενος καὶ τῶν σεισμῶν γαλήνης ἐπιλαβόμενος εἴς τε τὸν εἰωθότα δρόμον τὸν ἑαυτοῦ κατακοσμούμενος ᾔει, ἐπιμέλειαν καὶ κράτος ἔχων [273b] αὐτὸς τῶν ἐν αὑτῷ τε καὶ ἑαυτοῦ, τὴν τοῦ δημιουργοῦ καὶ πατρὸς ἀπομνημονεύων διδαχὴν εἰς δύναμιν. κατʼ ἀρχὰς μὲν οὖν ἀκριβέστερον ἀπετέλει, τελευτῶν δὲ ἀμβλύτερον· τούτων δὲ αὐτῷ τὸ σωματοειδὲς τῆς συγκράσεως αἴτιον, τὸ τῆς πάλαι ποτὲ φύσεως σύντροφον, ὅτι πολλῆς ἦν μετέχον ἀταξίας πρὶν εἰς τὸν νῦν κόσμον ἀφικέσθαι. παρὰ μὲν γὰρ τοῦ συνθέντος πάντα καλὰ κέκτηται· παρὰ δὲ τῆς ἔμπροσθεν [273c] ἕξεως, ὅσα χαλεπὰ καὶ ἄδικα ἐν οὐρανῷ γίγνεται, ταῦτα ἐξ ἐκείνης αὐτός τε ἔχει καὶ τοῖς ζῴοις ἐναπεργάζεται. μετὰ μὲν οὖν τοῦ κυβερνήτου τὰ ζῷα τρέφων ἐν αὑτῷ σμικρὰ μὲν φλαῦρα, μεγάλα δὲ ἐνέτικτεν ἀγαθά· χωριζόμενος δὲ ἐκείνου τὸν ἐγγύτατα χρόνον ἀεὶ τῆς ἀφέσεως κάλλιστα πάντα διάγει, προϊόντος δὲ τοῦ χρόνου καὶ λήθης ἐγγιγνομένης ἐν αὐτῷ μᾶλλον καὶ δυναστεύει τὸ τῆς παλαιᾶς ἀναρμοστίας [273d] πάθος, τελευτῶντος δὲ ἐξανθεῖ τοῦ χρόνου καὶ σμικρὰ μὲν τἀγαθά, πολλὴν δὲ τὴν τῶν ἐναντίων κρᾶσιν ἐπεγκεραννύμενος ἐπὶ διαφθορᾶς κίνδυνον αὑτοῦ τε ἀφικνεῖται καὶ τῶν ἐν αὑτῷ. διὸ δὴ καὶ τότʼ ἤδη θεὸς ὁ κοσμήσας αὐτόν, καθορῶν ἐν ἀπορίαις ὄντα, κηδόμενος ἵνα μὴ χειμασθεὶς ὑπὸ ταραχῆς διαλυθεὶς εἰς τὸν τῆς ἀνομοιότητος ἄπειρον ὄντα [273e] πόντον δύῃ, πάλιν ἔφεδρος αὐτοῦ τῶν πηδαλίων γιγνόμενος, τὰ νοσήσαντα καὶ λυθέντα ἐν τῇ καθʼ ἑαυτὸν προτέρᾳ περιόδῳ στρέψας, κοσμεῖ τε καὶ ἐπανορθῶν ἀθάνατον αὐτὸν καὶ ἀγήρων ἀπεργάζεται. τοῦτο μὲν οὖν τέλος ἁπάντων εἴρηται· τὸ δʼ ἐπὶ τὴν τοῦ βασιλέως ἀπόδειξιν ἱκανὸν ἐκ τοῦ πρόσθεν ἁπτομένοις τοῦ λόγου· στρεφθέντος γὰρ αὖ τοῦ κόσμου τὴν ἐπὶ τὴν νῦν γένεσιν ὁδὸν τὸ τῆς ἡλικίας αὖ πάλιν ἵστατο καὶ καινὰ τἀναντία ἀπεδίδου τοῖς τότε. τὰ μὲν γὰρ ὑπὸ σμικρότητος ὀλίγου δέοντα ἠφανίσθαι τῶν ζῴων ηὐξάνετο, τὰ δʼ ἐκ γῆς νεογενῆ σώματα πολιὰ φύντα πάλιν ἀποθνῄσκοντα εἰς γῆν κατῄει.\nΞΕ. καὶ τἆλλά τε πάντα μετέβαλλε, [274a] ἀπομιμούμενα καὶ συνακολουθοῦντα τῷ τοῦ παντὸς παθήματι, καὶ δὴ καὶ τὸ τῆς κυήσεως καὶ γεννήσεως καὶ τροφῆς μίμημα συνείπετο τοῖς πᾶσιν ὑπʼ ἀνάγκης· οὐ γὰρ ἐξῆν ἔτʼ ἐν γῇ διʼ ἑτέρων συνιστάντων φύεσθαι ζῷον, ἀλλὰ καθάπερ τῷ κόσμῳ προσετέτακτο αὐτοκράτορα εἶναι τῆς αὑτοῦ πορείας, οὕτω δὴ κατὰ ταὐτὰ καὶ τοῖς μέρεσιν αὐτοῖς διʼ αὑτῶν, καθʼ ὅσον οἷόν τʼ ἦν, φύειν τε καὶ γεννᾶν καὶ τρέφειν προσετάττετο ὑπὸ τῆς [274b] ὁμοίας ἀγωγῆς. οὗ δὲ ἕνεκα ὁ λόγος ὥρμηκε πᾶς, ἐπʼ αὐτῷ νῦν ἐσμὲν ἤδη. περὶ μὲν γὰρ τῶν ἄλλων θηρίων πολλὰ ἂν καὶ μακρὰ διεξελθεῖν γίγνοιτο, ἐξ ὧν ἕκαστα καὶ διʼ ἃς αἰτίας μεταβέβληκε· περὶ δὲ ἀνθρώπων βραχύτερα καὶ μᾶλλον προσήκοντα. τῆς γὰρ τοῦ κεκτημένου καὶ νέμοντος ἡμᾶς δαίμονος ἀπερημωθέντες ἐπιμελείας, τῶν πολλῶν αὖ θηρίων, ὅσα χαλεπὰ τὰς φύσεις ἦν, ἀπαγριωθέντων, αὐτοὶ δὲ ἀσθενεῖς ἄνθρωποι καὶ ἀφύλακτοι γεγονότες διηρπάζοντο ὑπʼ [274c] αὐτῶν, καὶ ἔτʼ ἀμήχανοι καὶ ἄτεχνοι κατὰ τοὺς πρώτους ἦσαν χρόνους, ἅτε τῆς μὲν αὐτομάτης τροφῆς ἐπιλελοιπυίας, πορίζεσθαι δὲ οὐκ ἐπιστάμενοί πω διὰ τὸ μηδεμίαν αὐτοὺς χρείαν πρότερον ἀναγκάζειν. ἐκ τούτων πάντων ἐν μεγάλαις ἀπορίαις ἦσαν. ὅθεν δὴ τὰ πάλαι λεχθέντα παρὰ θεῶν δῶρα ἡμῖν δεδώρηται μετʼ ἀναγκαίας διδαχῆς καὶ παιδεύσεως, πῦρ μὲν παρὰ Προμηθέως, τέχναι δὲ παρʼ Ἡφαίστου [274d] καὶ τῆς συντέχνου, σπέρματα δὲ αὖ καὶ φυτὰ παρʼ ἄλλων· καὶ πάνθʼ ὁπόσα τὸν ἀνθρώπινον βίον συγκατεσκεύακεν ἐκ τούτων γέγονεν, ἐπειδὴ τὸ μὲν ἐκ θεῶν, ὅπερ ἐρρήθη νυνδή, τῆς ἐπιμελείας ἐπέλιπεν ἀνθρώπους, διʼ ἑαυτῶν τε ἔδει τήν τε διαγωγὴν καὶ τὴν ἐπιμέλειαν αὐτοὺς αὑτῶν ἔχειν καθάπερ ὅλος ὁ κόσμος, ᾧ συμμιμούμενοι καὶ συνεπόμενοι τὸν ἀεὶ χρόνον νῦν μὲν οὕτως, τοτὲ δὲ ἐκείνως ζῶμέν",
     "original_source": "Perseus Digital Library, Greek text (J. Burnet, Oxford 1900–1907), urn:cts:greekLit:tlg0059.tlg008.perseus-grc2; bracketed numbers are Stephanus section marks, https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0059.tlg008.perseus-grc2",
     "translation": "[272e] since every soul had fulfilled all its births by falling into the earth as seed its prescribed number of times, then the helmsman of the universe dropped the tiller and withdrew to his place of outlook, and fate and innate desire made the earth turn backwards.\nStr. So, too, all the gods who share, each in his own sphere, the rule of the Supreme Spirit, promptly perceiving what was taking place, let go the parts of the world which were under their care. [273a] And as the universe was turned back and there came the shock of collision, as the beginning and the end rushed in opposite directions, it produced a great earthquake within itself and caused a new destruction of all sorts of living creatures. But after that, when a sufficient time had elapsed, there was rest now from disturbance and confusion, calm followed the earthquakes, and the world went on its own accustomed course in orderly fashion, exercising care and rule [273b] over itself and all within itself, and remembering and practising the teachings of the Creator and Father to the extent of its power, at first more accurately and at last more carelessly; and the reason for this was the material element in its composition, because this element, which was inherent in the primeval nature, was infected with great disorder before the attainment of the existing orderly universe. For from its Composer the universe has received only good things; but from its previous condition it retains in itself and creates in the animals all the elements of harshness and injustice [273c] which have their origin in the heavens. Now as long as the world was nurturing the animals within itself under the guidance of the Pilot, it produced little evil and great good; but in becoming separated from him it always got on most excellently during the time immediately after it was let go, but as time went on and it grew forgetful, the ancient condition of disorder prevailed more and more [273d] and towards the end of the time reached its height, and the universe, mingling but little good with much of the opposite sort, was in danger of destruction for itself and those within it. Therefore at that moment God, who made the order of the universe, perceived that it was in dire trouble, and fearing that it might founder in the tempest of confusion and sink in the boundless sea of diversity, [273e] he took again his place as its helmsman, reversed whatever had become unsound and unsettled in the previous period when the world was left to itself, set the world in order, restored it and made it immortal and ageless. So now the whole tale is told; but for our purpose of exhibiting the nature of the king it will be enough to revert to the earlier part of the story. For when the universe was turned again into the present path of generation, the age of individuals came again to a stop, and that led to new processes, the reverse of those which had gone before. For the animals which had grown so small as almost to disappear grew larger, and those newly born from the earth with hoary hair died and passed below the earth again.\nStr. And all other things changed, [274a] imitating the condition of the universe and conforming to it, and so too pregnancy and birth and nurture necessarily imitated and conformed to the rest; for no living creature could any longer come into being by the union of other elements, but just as the universe was ordered to be the ruler of its own course, so in the same way the parts were ordered, so far as they could, to grow and beget and give nourishment of themselves under the same guidance. [274b] And now we have come at last to the point for the sake of which this whole discourse was begun. For much might be said, and at great length, about the other animals, their previous forms and the causes of their several changes; but about mankind there is less to say and it is more to our purpose. For men, deprived of the care of the deity who had possessed and tended us, since most of the beasts who were by nature unfriendly had grown fierce, and they themselves were feeble and unprotected, were ravaged [Greek διηρπάζοντο, “torn to pieces”] by the beasts [274c] and were in the first ages still without resources or skill; the food which had formerly offered itself freely had failed them, and they did not yet know how to provide for themselves, because no necessity had hitherto compelled them. On all these accounts they were in great straits; and that is the reason why the gifts of the gods that are told of in the old traditions were given us with the needful information and instruction,—fire by Prometheus, the arts by Hephaestus and the goddess who is his fellow-artisan, seeds and plants by other deities. [274d] And from these has arisen all that constitutes human life, since, as I said a moment ago, the care of the gods had failed men and they had to direct their own lives and take care of themselves, like the whole universe, which we imitate and follow through all time, being born and living now in our present manner and in that other epoch in the other manner.",
     "translator": "Harold North Fowler, Loeb Classical Library, 1925",
     "url": "https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0059.tlg008.perseus-eng2",
     "rights": "public domain"
    },
    {
     "label": "After the flood: the simple, good people who could not suspect a lie",
     "citation": "Laws 3.678c–679e",
     "original": "[678c]\nΚΛ. καὶ μάλα πρέπει τοῦθʼ οὕτως.\nΑΘ. ἐκ γὰρ τῶν ὑψηλῶν εἰς τὰ πεδία καταβαίνειν, οἶμαι, πᾶσιν φόβος ἔναυλος ἐγεγόνει.\nΚΛ. πῶς δʼ οὔ;\nΑΘ. ἆρʼ οὐχ ἅσμενοι μὲν ἑαυτοὺς ἑώρων διʼ ὀλιγότητα ἐν τοῖς περὶ ἐκεῖνον τὸν χρόνον, πορεῖα δέ, ὥστʼ ἐπʼ ἀλλήλους τότε πορεύεσθαι κατὰ γῆν ἢ κατὰ θάλατταν, σὺν ταῖς τέχναις ὡς ἔπος εἰπεῖν πάντα σχεδὸν ἀπωλώλει; συμμίσγειν οὖν ἀλλήλοις οὐκ ἦν οἶμαι σφόδρα δυνατόν· σίδηρος γὰρ [678d] καὶ χαλκὸς καὶ πάντα τὰ μεταλλεῖα συγκεχυμένα ἠφάνιστο, ὥστε ἀπορία πᾶσα ἦν τοῦ ἀνακαθαίρεσθαι τὰ τοιαῦτα, δρυοτομίας τε εἶχον σπάνιν. εἰ γάρ πού τι καὶ περιγεγονὸς ἦν ὄργανον ἐν ὄρεσι, ταῦτα μὲν ταχὺ κατατριβέντα ἠφάνιστο, ἄλλα δὲ οὐκ ἔμελλεν γενήσεσθαι, πρὶν πάλιν ἡ τῶν μεταλλέων ἀφίκοιτο εἰς ἀνθρώπους τέχνη.\nΚΛ. πῶς γὰρ ἄν;\nΑΘ. γενεαῖς δὴ πόσαις ὕστερον οἰόμεθα τοῦθʼ οὕτως γεγονέναι; [678e]\nΚΛ. δῆλον ὅτι παμπόλλαις τισίν.\nΑΘ. οὐκοῦν καὶ τέχναι, ὅσαιπερ σιδήρου δέονται καὶ χαλκοῦ καὶ τῶν τοιούτων ἁπάντων, τὸν αὐτὸν χρόνον καὶ ἔτι πλείονα ἠφανισμέναι ἂν εἶεν ἐν τῷ τότε;\nΚΛ. τί μήν;\nΑΘ. καὶ τοίνυν στάσις ἅμα καὶ πόλεμος ἀπωλώλει κατὰ τὸν τότε χρόνον πολλαχῇ.\nΚΛ. πῶς;\nΑΘ. πρῶτον μὲν ἠγάπων καὶ ἐφιλοφρονοῦντο ἀλλήλους διʼ ἐρημίαν, ἔπειτα οὐ περιμάχητος ἦν αὐτοῖς ἡ τροφή. [679a] νομῆς γὰρ οὐκ ἦν σπάνις, εἰ μή τισιν κατʼ ἀρχὰς ἴσως, ᾗ δὴ τὸ πλεῖστον διέζων ἐν τῷ τότε χρόνῳ· γάλακτος γὰρ καὶ κρεῶν οὐδαμῶς ἐνδεεῖς ἦσαν, ἔτι δὲ θηρεύοντες οὐ φαύλην οὐδʼ ὀλίγην τροφὴν παρείχοντο. καὶ μὴν ἀμπεχόνης γε καὶ στρωμνῆς καὶ οἰκήσεων καὶ σκευῶν ἐμπύρων τε καὶ ἀπύρων ηὐπόρουν· αἱ πλαστικαὶ γὰρ καὶ ὅσαι πλεκτικαὶ τῶν τεχνῶν οὐδὲ ἓν προσδέονται σιδήρου, ταῦτα δὲ [679b] πάντα τούτω τὼ τέχνα θεὸς ἔδωκε πορίζειν τοῖς ἀνθρώποις, ἵνʼ ὁπότε εἰς τὴν τοιαύτην ἀπορίαν ἔλθοιεν, ἔχοι βλάστην καὶ ἐπίδοσιν τὸ τῶν ἀνθρώπων γένος. πένητες μὲν δὴ διὰ τὸ τοιοῦτον σφόδρα οὐκ ἦσαν, οὐδʼ ὑπὸ πενίας ἀναγκαζόμενοι διάφοροι ἑαυτοῖς ἐγίγνοντο· πλούσιοι δʼ οὐκ ἄν ποτε ἐγένοντο ἄχρυσοί τε καὶ ἀνάργυροι ὄντες, ὃ τότε ἐν ἐκείνοις παρῆν. ᾗ δʼ ἄν ποτε συνοικίᾳ μήτε πλοῦτος συνοικῇ μήτε πενία, σχεδὸν ἐν ταύτῃ γενναιότατα ἤθη γίγνοιτʼ ἄν· οὔτε [679c] γὰρ ὕβρις οὔτʼ ἀδικία, ζῆλοί τε αὖ καὶ φθόνοι οὐκ ἐγγίγνονται. ἀγαθοὶ μὲν δὴ διὰ ταῦτά τε ἦσαν καὶ διὰ τὴν λεγομένην εὐήθειαν· ἃ γὰρ ἤκουον καλὰ καὶ αἰσχρά, εὐήθεις ὄντες ἡγοῦντο ἀληθέστατα λέγεσθαι καὶ ἐπείθοντο. ψεῦδος γὰρ ὑπονοεῖν οὐδεὶς ἠπίστατο διὰ σοφίαν, ὥσπερ τὰ νῦν, ἀλλὰ περὶ θεῶν τε καὶ ἀνθρώπων τὰ λεγόμενα ἀληθῆ νομίζοντες ἔζων κατὰ ταῦτα· διόπερ ἦσαν τοιοῦτοι παντάπασιν οἵους αὐτοὺς ἡμεῖς ἄρτι διεληλύθαμεν. [679d]\nΚΛ. ἐμοὶ γοῦν δὴ καὶ τῷδε οὕτως ταῦτα συνδοκεῖ.\nΑΘ. οὐκοῦν εἴπωμεν ὅτι γενεαὶ διαβιοῦσαι πολλαὶ τοῦτον τὸν τρόπον τῶν πρὸ κατακλυσμοῦ γεγονότων καὶ τῶν νῦν ἀτεχνότεροι μὲν καὶ ἀμαθέστεροι πρός τε τὰς ἄλλας μέλλουσιν εἶναι τέχνας καὶ πρὸς τὰς πολεμικάς, ὅσαι τε πεζαὶ καὶ ὅσαι κατὰ θάλατταν γίγνονται τὰ νῦν, καὶ ὅσαι δὴ κατὰ πόλιν μόνον αὐτοῦ, δίκαι καὶ στάσεις λεγόμεναι, λόγοις [679e] ἔργοις τε μεμηχανημέναι πάσας μηχανὰς εἰς τὸ κακουργεῖν τε ἀλλήλους καὶ ἀδικεῖν, εὐηθέστεροι δὲ καὶ ἀνδρειότεροι καὶ ἅμα σωφρονέστεροι καὶ σύμπαντα δικαιότεροι; τὸ δὲ τούτων αἴτιον ἤδη διεληλύθαμεν.\nΚΛ. ὀρθῶς λέγεις.",
     "original_source": "Perseus Digital Library, Greek text (J. Burnet, Oxford 1900–1907), urn:cts:greekLit:tlg0059.tlg034.perseus-grc2; bracketed numbers are Stephanus section marks, https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0059.tlg034.perseus-grc2",
     "translation": "[678c]\nClin. Yes, that is most likely.\nAth. For they all, I fancy, felt as it were still ringing in their ears a dread of going down from the highlands to the plains.\nClin. Of course.\nAth. And because there were so few of them round about in those days, were they not delighted to see one another, but for the fact that means of transport, whereby they might visit one another by sea or land, had practically all perished along with the arts? Hence intercourse, I imagine, was not very easy. [678d] For iron and bronze and all the metals in the mines had been flooded and had disappeared; so that it was extremely difficult to extract fresh metal; and there was a dearth, in consequence, of felled timber. For even if there happened to be some few tools still left somewhere on the mountains, these were soon worn out, and they could not be replaced by others until men had rediscovered the art of metal-working.\nClin. They could not.\nAth. Now, how many generations, do we suppose, had passed before this took place? [678e]\nClin. A great many, evidently.\nAth. And during all this period, or even longer, all the arts that require iron and bronze and all such metals must have remained in abeyance?\nClin. Of course.\nAth. Moreover, civil strife and war also disappeared during that time, and that for many reasons.\nClin. How so?\nAth. In the first place, owing to their desolate state, they were kindly disposed and friendly towards one another; and secondly, they had no need to quarrel about food. [679a] For they had no lack of flocks and herds (except perhaps some of them at the outset), and in that age these were what men mostly lived on: thus they were well supplied with milk and meat, and they procured further supplies of food, both excellent and plentiful, by hunting. They were also well furnished with clothing and coverlets and houses, and with vessels for cooking and other kinds; for no iron is required for the arts of moulding and weaving, [679b] which two arts God gave to men to furnish them with all these necessaries, in order that the human race might have means of sprouting and increase whenever it should fall into such a state of distress. Consequently, they were not excessively poor, nor were they constrained by stress of poverty to quarrel one with another; and, on the other hand, since they were without gold and silver, they could never have become rich. Now a community which has no communion with either poverty or wealth is generally the one in which the noblest characters will be formed; [679c] for in it there is no place for the growth of insolence and injustice, of rivalries and jealousies. So these men were good, both for these reasons and because of their simple-mindedness, as it is called; for, being simple-minded, when they heard things called bad or good, they took what was said for gospel-truth and believed it. For none of them had the shrewdness of the modern man to suspect a falsehood; but they accepted as true the statements made about gods and men, and ordered their lives by them. Thus they were entirely of the character we have just described. [679d]\nClin. Certainly Megillus and I quite agree with what you say.\nAth. And shall we not say that people living in this fashion for many generations were bound to be unskilled, as compared with either the antediluvians or the men of today, and ignorant of arts in general and especially of the arts of war as now practised by land and sea, including those warlike arts which, disguised under the names of law-suits and factions, are peculiar to cities, contrived as they are with every device of word and deed to inflict mutual hurt and injury; [679e] and that they were also more simple and brave and temperate, and in all ways more righteous? And the cause of this state of things we have already explained.\nClin. Quite true.",
     "translator": "R. G. Bury, Loeb Classical Library, 1926",
     "url": "https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0059.tlg034.perseus-eng2",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Plato, Statesman, Greek (Burnet) and English (Fowler, Loeb 1925), Perseus Digital Library",
     "url": "https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0059.tlg008.perseus-grc2"
    },
    {
     "citation": "Plato, Laws, Greek (Burnet) and English (Bury, Loeb 1926), Perseus Digital Library",
     "url": "https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0059.tlg034.perseus-grc2"
    }
   ],
   "notes": "The Statesman myth runs from 268e to 274e. The three excerpts are continuous and each begins at a Stephanus section mark, so an excerpt may begin mid-sentence; the bracketed marks are Stephanus sections. Speaker labels are those printed by Perseus (Str. = Stranger; Y. Soc. = Younger Socrates; Ath. = Athenian; Clin. = Clinias). Fowler (1925) and Bury (1926) are public domain in the United States."
  },
  {
   "id": "virgil",
   "people": "Romans (Virgil)",
   "region": "Italy",
   "latitude": 45.2,
   "longitude": 10.8,
   "direction": "both or cyclic",
   "scheme": "Before Jupiter, then toil.",
   "map_story": "Before Jupiter no farmer works the fields. It is not even lawful to mark the plain with a boundary. People take from the common store, and the earth bears everything more freely when no one asks. Jupiter ends this on purpose. He wills that the farmer’s way be hard, and he will not let his realm sink into heavy torpor, so he sharpens mortal hearts with cares. “He gave black snakes their evil venom, ordered wolves to prey and the sea to heave”. Then, so that practice and thought might hammer out the arts little by little, people strike fire from flint, launch boats, name the stars, set snares, and work iron and the saw.",
   "map_source": "Georgics 1.121–146, 29 BCE",
   "text_date": "29 BCE (Georgics); c. 40 BCE (Eclogue 4); c. 19 BCE (Aeneid 8)",
   "recorded": "Composed by Publius Vergilius Maro at Rome and in Campania, Italy. Georgics 1 was written for Maecenas; Eclogue 4 is the \"Pollio\" eclogue of 40 BCE; Evander tells the Saturn story to Aeneas on the site of Rome in Aeneid 8.",
   "original_language": "Latin (hexameter)",
   "excerpts": [
    {
     "label": "Before Jupiter, and after: the hard way of the farmer",
     "citation": "Georgics 1.118–146",
     "original": "Nec tamen, haec cum sint hominumque boumque labores\nversando terram experti, nihil inprobus anser\nStrymoniaeque grues et amaris intiba fibris\nofficiunt aut umbra nocet. Pater ipse colendi\nhaud facilem esse viam voluit, primusque per artem\nmovit agros curis acuens mortalia corda\nnec torpere gravi passus sua regna veterno.\nAnte Iovem nulli subigebant arva coloni;\nne signare quidem aut partiri limite campum\nfas erat: in medium quaerebant ipsaque tellus\nomnia liberius nullo poscente ferebat.\nIlle malum virus serpentibus addidit atris\npraedarique lupos iussit pontumque moveri,\nmellaque decussit foliis ignemque removit\net passim rivis currentia vina repressit,\nut varias usus meditando extunderet artis\npaulatim et sulcis frumenti quaereret herbam.\nUt silicis venis abstrusum excuderet ignem.\nTunc alnos primum fluvii sensere cavatas;\nnavita tum stellis numeros et nomina fecit,\nPleiadas, Hyadas, claramque Lycaonis Arcton;\ntum laqueis captare feras et fallere visco\ninventum et magnos canibus circumdare saltus;\natque alius latum funda iam verberat amnem\nalta petens, pelagoque alius trahit humida lina;\ntum ferri rigor atque argutae lamina serrae,—\nnam primi cuneis scindebant fissile lignum\ntum variae venere artes. Labor omnia vicit\ninprobus et duris urgens in rebus egestas.",
     "original_source": "Perseus Digital Library, Latin text (Gotha ed. as printed by Perseus), urn:cts:latinLit:phi0690.phi002.perseus-lat2; compare https://www.thelatinlibrary.com/vergil/geo1.shtml",
     "translation": "But no whit the more\nFor all expedients tried and travail borne\nBy man and beast in turning oft the soil,\nDo greedy goose and Strymon-haunting cranes\nAnd succory's bitter fibres cease to harm,\nOr shade not injure. The great Sire himself\nNo easy road to husbandry assigned,\nAnd first was he by human skill to rouse\nThe slumbering glebe, whetting the minds of men\nWith care on care, nor suffering realm of his\nIn drowsy sloth to stagnate. Before Jove\nFields knew no taming hand of husbandmen;\nTo mark the plain or mete with boundary-line—\nEven this was impious; for the common stock\nThey gathered, and the earth of her own will\nAll things more freely, no man bidding, bore.\nHe to black serpents gave their venom-bane,\nAnd bade the wolf go prowl, and ocean toss;\nShooed from the leaves their honey, put fire away,\nAnd curbed the random rivers running wine,\nThat use by gradual dint of thought on thought\nMight forge the various arts, with furrow's help\nThe corn-blade win, and strike out hidden fire\nFrom the flint's heart. Then first the streams were ware\nOf hollowed alder-hulls: the sailor then\nTheir names and numbers gave to star and star,\nPleiads and Hyads, and Lycaon's child\nBright Arctos; how with nooses then was found\nTo catch wild beasts, and cozen them with lime,\nAnd hem with hounds the mighty forest-glades.\nSoon one with hand-net scourges the broad stream,\nProbing its depths, one drags his dripping toils\nAlong the main; then iron's unbending might,\nAnd shrieking saw-blade,—for the men of old\nWith wedges wont to cleave the splintering log;—\nThen divers arts arose; toil conquered all,\nRemorseless toil, and poverty's shrewd push\nIn times of hardship.",
     "translator": "James Rhoades, 1881 (Perseus urn:cts:latinLit:phi0690.phi002.perseus-eng2; Rhoades's own verse lines, so his lines 147–183 render the Latin 1.118–146)",
     "url": "https://scaife.perseus.org/reader/urn:cts:latinLit:phi0690.phi002.perseus-eng2",
     "rights": "public domain"
    },
    {
     "label": "The last age comes round: the Virgin returns and the serpent dies",
     "citation": "Eclogue 4.1–47",
     "original": "Sicelides Musae, paulo maiora canamus!\nNon omnis arbusta iuvant humilesque myricae;\nsi canimus silvas, silvae sint consule dignae.\nUltima Cumaei venit iam carminis aetas;\nmagnus ab integro saeclorum nascitur ordo:\niam redit et Virgo, redeunt Saturnia regna;\niam nova progenies caelo demittitur alto.\nTu modo nascenti puero, quo ferrea primum\ndesinet ac toto surget gens aurea mundo,\ncasta fave Lucina: tuus iam regnat Apollo.\nTeque adeo decus hoc aevi te consule inibit,\nPollio, et incipient magni procedere menses.\nte duce, si qua manent sceleris vestigia nostri,\ninrita perpetua solvent formidine terras.\nille deum vitam accipiet, divisque videbit\npermixtos heroas, et ipse videbitur illis,\npacatumque reget patriis virtutibus orbem.\nAt tibi prima, puer, nullo munuscula cultu\nerrantis hederas passim cum baccare tellus\nmixtaque ridenti colocasia fundet acantho.\nIpsae lacte domum referent distenta capellae\nubera, nec magnos metuent armenta leones;\nipsa tibi blandos fundent cunabula flores,\noccidet et serpens, et fallax herba veneni\noccidet, Assyrium volgo nascetur amomum.\nat simul heroum laudes et facta parentis\niam legere et quae sit poteris cognoscere virtus,\nmolli paulatim flavescet campus arista,\nincultisque rubens pendebit sentibus uva,\net durae quercus sudabunt roscida mella\nPauca tamen suberunt priscae vestigia fraudis,\nquae temptare Thetim ratibus, quae cingere muris\noppida, quae iubeant telluri infindere sulcos:\nalter erit tum Tiphys, et altera quae vehat Argo\ndelectos Heroas; erunt etiam altera bella,\natque iterum ad Troiam magnus mittetur Achilles.\nHinc, ubi iam firmata virum te fecerit aetas,\ncedet et ipse mari vector, nec nautica pinus\nmutabit merces: omnis feret omnia tellus:\nnon rastros patietur humus, non vinea falcem;\nrobustus quoque iam tauris iuga solvet arator;\nnec varios discet mentiri lana colores:\nipse sed in pratis aries iam suave rubenti\nmurice, iam croceo mutabit vellera luto;\nsponte sua sandyx pascentis vestiet agnos.\nTalia saecla, suis dixerunt, currite, fusis\nconcordes stabili fatorum numine Parcae.",
     "original_source": "Perseus Digital Library, Latin text, urn:cts:latinLit:phi0690.phi001.perseus-lat2; compare https://www.thelatinlibrary.com/vergil/ecl4.shtml",
     "translation": "muses of Sicily, essay we now\na somewhat loftier task! Not all men love\ncoppice or lowly tamarisk: sing we woods,\nwoods worthy of a Consul let them be.\nNow the last age by Cumae's Sibyl sung\nhas come and gone, and the majestic roll\nof circling centuries begins anew:\njustice returns, returns old Saturn's reign,\nwith a new breed of men sent down from heaven.\nOnly do thou, at the boy's birth in whom\nthe iron shall cease, the golden race arise,\nbefriend him, chaste Lucina; 'tis thine own\napollo reigns. And in thy consulate,\nthis glorious age, O Pollio, shall begin,\nand the months enter on their mighty march.\nUnder thy guidance, whatso tracks remain\nof our old wickedness, once done away,\nshall free the earth from never-ceasing fear.\nHe shall receive the life of gods, and see\nheroes with gods commingling, and himself\nbe seen of them, and with his father's worth\nreign o'er a world at peace. For thee, O boy,\nfirst shall the earth, untilled, pour freely forth\nher childish gifts, the gadding ivy-spray\nwith foxglove and Egyptian bean-flower mixed,\nand laughing-eyed acanthus. Of themselves,\nuntended, will the she-goats then bring home\ntheir udders swollen with milk, while flocks afield\nshall of the monstrous lion have no fear.\nThy very cradle shall pour forth for thee\ncaressing flowers. The serpent too shall die,\ndie shall the treacherous poison-plant, and far\nand wide Assyrian spices spring. But soon\nas thou hast skill to read of heroes' fame,\nand of thy father's deeds, and inly learn\nwhat virtue is, the plain by slow degrees\nwith waving corn-crops shall to golden grow,\nfrom the wild briar shall hang the blushing grape,\nand stubborn oaks sweat honey-dew. Nathless\nyet shall there lurk within of ancient wrong\nsome traces, bidding tempt the deep with ships,\ngird towns with walls, with furrows cleave the earth.\nTherewith a second Tiphys shall there be,\nher hero-freight a second Argo bear;\nnew wars too shall arise, and once again\nsome great Achilles to some Troy be sent.\nThen, when the mellowing years have made thee man,\nno more shall mariner sail, nor pine-tree bark\nply traffic on the sea, but every land\nshall all things bear alike: the glebe no more\nshall feel the harrow's grip, nor vine the hook;\nthe sturdy ploughman shall loose yoke from steer,\nnor wool with varying colours learn to lie;\nbut in the meadows shall the ram himself,\nnow with soft flush of purple, now with tint\nof yellow saffron, teach his fleece to shine.\nWhile clothed in natural scarlet graze the lambs.\n“Such still, such ages weave ye, as ye run,”\nsang to their spindles the consenting Fates\nby Destiny's unalterable decree.",
     "translator": "James Rhoades, 1881 (Rhoades's own verse lines)",
     "url": "https://scaife.perseus.org/reader/urn:cts:latinLit:phi0690.phi001.perseus-eng2",
     "rights": "public domain"
    },
    {
     "label": "Evander on Saturn: a taught golden age",
     "citation": "Aeneid 8.313–327",
     "original": "Tum rex Euandrus, Romanae conditor arcis:\nHaec nemora indigenae fauni nymphaeque tenebant\ngensque virum truncis et duro robore nata,\nquis neque mos neque cultus erat, nec iungere tauros\naut componere opes norant aut parcere parto,\nsed rami atque asper victu venatus alebat.\nPrimus ab aetherio venit Saturnus Olympo,\narma Iovis fugiens et regnis exsul ademptis.\nIs genus indocile ac dispersum montibus altis\ncomposuit legesque dedit Latiumque vocari\nmaluit, his quoniam latuisset tutis in oris.\nAurea quae perhibent illo sub rege fuere\nsaecula. Sic placida populos in pace regebat,\ndeterior donec paulatim ac decolor aetas\net belli rabies et amor successit habendi.",
     "original_source": "Perseus Digital Library, Latin text, urn:cts:latinLit:phi0690.phi003.perseus-lat2",
     "translation": "Then King Evander, he who builded first\nOn Palatine, spoke thus: “These groves erewhile\ntheir native nymphs and fauns enjoyed, with men\nfrom trees engendered and stout heart of oak.\nNor laws nor arts they knew; nor how to tame\nburls to the yoke, nor fill great barns with store\nand hoard the gathered grain; but rudely fared\non wild fruits and such food as hunters find.\nThen Saturn from Olympian realms came down,\nin flight from Jove's dread arms, his sceptre lost,\nand he an exiled King. That savage race\nhe gathered from the mountain slopes; and gave\nwise laws and statutes; so that latent land\nwas Latium, ‘hid land’, where he hid so long.\nThe golden centuries by legends told\nwere under that good King, whose equal sway\nuntroubled peace to all his peoples gave.\nBut after slow decline arrived an age\ndegenerate and of a darker hue,\nprone to insensate war and greed of gain.",
     "translator": "Theodore C. Williams, 1908 (his own verse lines 415–434 for Latin 8.313–327)",
     "url": "https://scaife.perseus.org/reader/urn:cts:latinLit:phi0690.phi003.perseus-eng2",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Virgil, Georgics, Latin and English (J. Rhoades, 1881), Perseus Digital Library",
     "url": "https://scaife.perseus.org/reader/urn:cts:latinLit:phi0690.phi002.perseus-lat2"
    },
    {
     "citation": "Virgil, Eclogues, Latin and English (J. Rhoades, 1881), Perseus Digital Library",
     "url": "https://scaife.perseus.org/reader/urn:cts:latinLit:phi0690.phi001.perseus-lat2"
    },
    {
     "citation": "Virgil, Aeneid, Latin and English (T. C. Williams, 1908), Perseus Digital Library",
     "url": "https://scaife.perseus.org/reader/urn:cts:latinLit:phi0690.phi003.perseus-lat2"
    }
   ],
   "notes": "Georgics 1.121–146 is the core passage; 118–120 are added for the sentence it completes. Rhoades and Williams translate in blank verse and do not keep the Latin line count, so their line numbers are given in the excerpt translator field. Perseus prints Georgics 1.135 (\"Ut silicis venis abstrusum excuderet ignem\") without the dash or conjunction of other editions; the line is shown as Perseus has it."
  },
  {
   "id": "lucretius",
   "people": "Romans (Lucretius)",
   "region": "Italy",
   "latitude": 41.9,
   "longitude": 12.5,
   "direction": "ascent",
   "scheme": "Up from beasts to households.",
   "map_story": "The first humans drag out their lives roaming like wild beasts. They cannot look to a common good and know no customs or laws. Whatever prey chance offers, each carries off for himself, and Venus joins bodies in the woods, by mutual desire, by the man’s violent force, or for a bribe of acorns and pears. Then they get huts, skins and fire. A woman joins a man in one home, they see children born of themselves, and “then first the human race began to soften”. Venus saps their strength, and children with their coaxing break their parents’ proud temper. Nature drives them to utter the sounds of the tongue. Later come kings and gold, and after them iron and war.",
   "map_source": "De rerum natura 5.925–1090, c. 55 BCE",
   "text_date": "c. 55 BCE",
   "recorded": "Composed by Titus Lucretius Carus at Rome, Italy, in Book 5 of De rerum natura, as the Epicurean account of how humans arose from the earth and rose from beasts.",
   "original_language": "Latin (hexameter)",
   "excerpts": [
    {
     "label": "From the hard first men to fire, huts, marriage, speech",
     "citation": "De rerum natura 5.925–1090",
     "original": "Et genus humanum multo fuit illud in arvis\ndurius, ut decuit, tellus quod dura creasset,\net maioribus et solidis magis ossibus intus\nfundatum, validis aptum per viscera nervis,\nnec facile ex aestu nec frigore quod caperetur\nnec novitate cibi nec labi corporis ulla.\nmultaque per caelum solis volventia lustra\nvolgivago vitam tractabant more ferarum.\nnec robustus erat curvi moderator aratri\nquisquam, nec scibat ferro molirier arva\nnec nova defodere in terram virgulta neque altis\narboribus veteres decidere falcibus ramos.\nquod sol atque imbres dederant, quod terra crearat\nsponte sua, satis id placabat pectora donum.\nglandiferas inter curabant corpora quercus\nplerumque; et quae nunc hiberno tempore cernis\narbita puniceo fieri matura colore,\nplurima tum tellus etiam maiora ferebat.\nmultaque praeterea novitas tum florida mundi\npabula dura tulit, miseris mortalibus ampla.\nat sedare sitim fluvii fontesque vocabant,\nut nunc montibus e magnis decursus aquai\nclaricitat late sitientia saecla ferarum.\ndenique nota vagis silvestria templa tenebant\nnympharum, quibus e scibant umore fluenta\nlubrica proluvie larga lavere umida saxa,\numida saxa, super viridi stillantia musco,\net partim plano scatere atque erumpere campo.\nnecdum res igni scibant tractare neque uti\npellibus et spoliis corpus vestire ferarum,\nsed nemora atque cavos montis silvasque colebant\net frutices inter condebant squalida membra\nverbera ventorum vitare imbrisque coacti.\nnec commune bonum poterant spectare neque ullis\nmoribus inter se scibant nec legibus uti.\nquod cuique obtulerat praedae fortuna, ferebat\nsponte sua sibi quisque valere et vivere doctus.\net Venus in silvis iungebat corpora amantum;\nconciliabat enim vel mutua quamque cupido\nvel violenta viri vis atque inpensa libido\nvel pretium, glandes atque arbita vel pira lecta.\net manuum mira freti virtute pedumque\nconsectabantur silvestria saecla ferarum\nmissilibus saxis et magno pondere clavae.\nmultaque vincebant, vitabant pauca latebris;\nsaetigerisque pares subus silvestria membra\nnuda dabant terrae nocturno tempore capti,\ncircum se foliis ac frondibus involventes.\nnec plangore diem magno solemque per agros\nquaerebant pavidi palantes noctis in umbris,\nsed taciti respectabant somnoque sepulti,\ndum rosea face sol inferret lumina caelo.\na parvis quod enim consuerant cernere semper\nalterno tenebras et lucem tempore gigni,\nnon erat ut fieri posset mirarier umquam\nnec diffidere, ne terras aeterna teneret\nnox in perpetuum detracto lumine solis.\nsed magis illud erat curae, quod saecla ferarum\ninfestam miseris faciebant saepe quietem.\neiectique domo fugiebant saxea tecta\nspumigeri suis adventu validique leonis\natque intempesta cedebant nocte paventes\nhospitibus saevis instrata cubilia fronde.\nNec nimio tum plus quam nunc mortalia saecla\ndulcia linquebant lamentis lumina vitae.\nunus enim tum quisque magis deprensus eorum\npabula viva feris praebebat, dentibus haustus,\net nemora ac montis gemitu silvasque replebat\nviva videns vivo sepeliri viscera busto.\nat quos effugium servarat corpore adeso,\nposterius tremulas super ulcera tetra tenentes\npalmas horriferis accibant vocibus Orcum,\ndonique eos vita privarant vermina saeva\nexpertis opis, ignaros quid volnera vellent.\nat non multa virum sub signis milia ducta\nuna dies dabat exitio nec turbida ponti\naequora lidebant navis ad saxa virosque.\nnam temere in cassum frustra mare saepe coortum\nsaevibat leviterque minas ponebat inanis,\nnec poterat quemquam placidi pellacia ponti\nsubdola pellicere in fraudem ridentibus undis.\nimproba navigii ratio tum caeca iacebat.\ntum penuria deinde cibi languentia leto\nmembra dabat, contra nunc rerum copia mersat.\nilli inprudentes ipsi sibi saepe venenum\nvergebant, nunc dant [aliis] sollertius ipsi.\nInde casas postquam ac pellis ignemque pararunt\net mulier coniuncta viro concessit in unum\n[lacuna]\ncognita sunt, prolemque ex se videre creatam,\ntum genus humanum primum mollescere coepit.\nignis enim curavit, ut alsia corpora frigus\nnon ita iam possent caeli sub tegmine ferre,\net Venus inminuit viris puerique parentum\nblanditiis facile ingenium fregere superbum.\ntunc et amicitiem coeperunt iungere aventes\nfinitimi inter se nec laedere nec violari,\net pueros commendarunt muliebreque saeclum,\nvocibus et gestu cum balbe significarent\nimbecillorum esse aequum misererier omnis.\nnec tamen omnimodis poterat concordia gigni,\nsed bona magnaque pars servabat foedera caste;\naut genus humanum iam tum foret omne peremptum\nnec potuisset adhuc perducere saecla propago.\nAt varios linguae sonitus natura subegit\nmittere et utilitas expressit nomina rerum,\nnon alia longe ratione atque ipsa videtur\nprotrahere ad gestum pueros infantia linguae,\ncum facit ut digito quae sint praesentia monstrent.\nsentit enim vim quisque suam quod possit abuti.\ncornua nata prius vitulo quam frontibus extent,\nillis iratus petit atque infestus inurget.\nat catuli pantherarum scymnique leonum\nunguibus ac pedibus iam tum morsuque repugnant,\nvix etiam cum sunt dentes unguesque creati.\nalituum porro genus alis omne videmus\nfidere et a pennis tremulum petere auxiliatum.\nproinde putare aliquem tum nomina distribuisse\nrebus et inde homines didicisse vocabula prima,\ndesiperest. nam cur hic posset cuncta notare\nvocibus et varios sonitus emittere linguae,\ntempore eodem alii facere id non quisse putentur?\npraeterea si non alii quoque vocibus usi\ninter se fuerant, unde insita notities est\nutilitatis et unde data est huic prima potestas,\nquid vellet facere ut sciret animoque videret?\ncogere item pluris unus victosque domare\nnon poterat, rerum ut perdiscere nomina vellent.\nnec ratione docere ulla suadereque surdis,\nquid sit opus facto, facilest; neque enim paterentur\nnec ratione ulla sibi ferrent amplius auris\nvocis inauditos sonitus obtundere frustra.\npostremo quid in hac mirabile tantoperest re,\nsi genus humanum, cui vox et lingua vigeret,\npro vario sensu varia res voce notaret?\ncum pecudes mutae, cum denique saecla ferarum\ndissimilis soleant voces variasque ciere,\ncum metus aut dolor est et cum iam gaudia gliscunt.\nquippe [et]enim licet id rebus cognoscere apertis.\ninritata canum cum primum magna Molossum\nmollia ricta fremunt duros nudantia dentes,\nlonge alio sonitu rabies [re]stricta minatur,\net cum iam latrant et vocibus omnia complent;\nat catulos blande cum lingua lambere temptant\naut ubi eos lactant, pedibus morsuque potentes\nsuspensis teneros imitantur dentibus haustus,\nlonge alio pacto gannitu vocis adulant,\net cum deserti baubantur in aedibus, aut cum\nplorantis fugiunt summisso corpore plagas.\ndenique non hinnitus item differre videtur,\ninter equas ubi equus florenti aetate iuvencus\npinnigeri saevit calcaribus ictus Amoris\net fremitum patulis sub naribus edit ad arma,\net cum sic alias concussis artibus hinnit?\npostremo genus alituum variaeque volucres,\naccipitres atque ossifragae mergique marinis\nfluctibus in salso victum vitamque petentes,\nlonge alias alio iaciunt in tempore voces,\net quom de victu certant praedaque repugnant.\net partim mutant cum tempestatibus una\nraucisonos cantus, cornicum ut saecla vetusta\ncorvorumque gregis ubi aquam dicuntur et imbris\nposcere et inter dum ventos aurasque vocare.\nergo si varii sensus animalia cogunt,\nmuta tamen cum sint, varias emittere voces,\nquanto mortalis magis aequumst tum potuisse\ndissimilis alia atque alia res voce notare!",
     "original_source": "The Latin Library, https://www.thelatinlibrary.com/lucretius/lucretius5.shtml (the lacuna after 1012 is marked in the text)",
     "translation": "But mortal man\nWas then far hardier in the old champaign,\nAs well he should be, since a hardier earth\nHad him begotten; builded too was he\nOf bigger and more solid bones within,\nAnd knit with stalwart sinews through the flesh,\nNor easily seized by either heat or cold,\nOr alien food or any ail or irk.\nAnd whilst so many lustrums of the sun\nRolled on across the sky, men led a life\nAfter the roving habit of wild beasts.\nNot then were sturdy guiders of curved ploughs,\nAnd none knew then to work the fields with iron,\nOr plant young shoots in holes of delved loam,\nOr lop with hooked knives from off high trees\nThe boughs of yester-year. What sun and rains\nTo them had given, what earth of own accord\nCreated then, was boon enough to glad\nTheir simple hearts. Mid acorn-laden oaks\nWould they refresh their bodies for the nonce;\nAnd the wild berries of the arbute-tree,\nWhich now thou seest to ripen purple-red\nIn winter time, the old telluric soil\nWould bear then more abundant and more big.\nAnd many coarse foods, too, in long ago\nThe blooming freshness of the rank young world\nProduced, enough for those poor wretches there.\nAnd rivers and springs would summon them of old\nTo slake the thirst, as now from the great hills\nThe water's down-rush calls aloud and far\nThe thirsty generations of the wild.\nSo, too, they sought the grottos of the Nymphs--\nThe woodland haunts discovered as they ranged--\nFrom forth of which they knew that gliding rills\nWith gush and splash abounding laved the rocks,\nThe dripping rocks, and trickled from above\nOver the verdant moss; and here and there\nWelled up and burst across the open flats.\nAs yet they knew not to enkindle fire\nAgainst the cold, nor hairy pelts to use\nAnd clothe their bodies with the spoils of beasts;\nBut huddled in groves, and mountain-caves, and woods,\nAnd 'mongst the thickets hid their squalid backs,\nWhen driven to flee the lashings of the winds\nAnd the big rains. Nor could they then regard\nThe general good, nor did they know to use\nIn common any customs, any laws:\nWhatever of booty fortune unto each\nHad proffered, each alone would bear away,\nBy instinct trained for self to thrive and live.\nAnd Venus in the forests then would link\nThe lovers' bodies; for the woman yielded\nEither from mutual flame, or from the man's\nImpetuous fury and insatiate lust [Latin violenta viri vis, “the man’s violent force”],\nOr from a bribe--as acorn-nuts, choice pears,\nOr the wild berries of the arbute-tree.\nAnd trusting wondrous strength of hands and legs,\nThey'd chase the forest-wanderers, the beasts;\nAnd many they'd conquer, but some few they fled,\nA-skulk into their hiding-places...\n*****\nWith the flung stones and with the ponderous heft\nOf gnarled branch. And by the time of night\nO'ertaken, they would throw, like bristly boars,\nTheir wildman's limbs naked upon the earth,\nRolling themselves in leaves and fronded boughs.\nNor would they call with lamentations loud\nAround the fields for daylight and the sun,\nQuaking and wand'ring in shadows of the night;\nBut, silent and buried in a sleep, they'd wait\nUntil the sun with rosy flambeau brought\nThe glory to the sky. From childhood wont\nEver to see the dark and day begot\nIn times alternate, never might they be\nWildered by wild misgiving, lest a night\nEternal should possess the lands, with light\nOf sun withdrawn forever. But their care\nWas rather that the clans of savage beasts\nWould often make their sleep-time horrible\nFor those poor wretches; and, from home y-driven,\nThey'd flee their rocky shelters at approach\nOf boar, the spumy-lipped, or lion strong,\nAnd in the midnight yield with terror up\nTo those fierce guests their beds of out-spread leaves.\nAnd yet in those days not much more than now\nWould generations of mortality\nLeave the sweet light of fading life behind.\nIndeed, in those days here and there a man,\nMore oftener snatched upon, and gulped by fangs,\nAfforded the beasts a food that roared alive,\nEchoing through groves and hills and forest-trees,\nEven as he viewed his living flesh entombed\nWithin a living grave; whilst those whom flight\nHad saved, with bone and body bitten, shrieked,\nPressing their quivering palms to loathsome sores,\nWith horrible voices for eternal death--\nUntil, forlorn of help, and witless what\nMight medicine their wounds, the writhing pangs\nTook them from life. But not in those far times\nWould one lone day give over unto doom\nA soldiery in thousands marching on\nBeneath the battle-banners, nor would then\nThe ramping breakers of the main seas dash\nWhole argosies and crews upon the rocks.\nBut ocean uprisen would often rave in vain,\nWithout all end or outcome, and give up\nIts empty menacings as lightly too;\nNor soft seductions of a serene sea\nCould lure by laughing billows any man\nOut to disaster: for the science bold\nOf ship-sailing lay dark in those far times.\nAgain, 'twas then that lack of food gave o'er\nMen's fainting limbs to dissolution: now\n'Tis plenty overwhelms. Unwary, they\nOft for themselves themselves would then outpour\nThe poison; now, with nicer art, themselves\nThey give the drafts to others.\nBEGINNINGS OF CIVILIZATION\nAfterwards,\nWhen huts they had procured and pelts and fire,\nAnd when the woman, joined unto the man,\nWithdrew with him into one dwelling place,\n*****\nWere known; and when they saw an offspring born\nFrom out themselves, then first the human race\nBegan to soften. For 'twas now that fire\nRendered their shivering frames less staunch to bear,\nUnder the canopy of the sky, the cold;\nAnd Love reduced their shaggy hardiness;\nAnd children, with the prattle and the kiss,\nSoon broke the parents' haughty temper down.\nThen, too, did neighbours 'gin to league as friends,\nEager to wrong no more or suffer wrong,\nAnd urged for children and the womankind\nMercy, of fathers, whilst with cries and gestures\nThey stammered hints how meet it was that all\nShould have compassion on the weak. And still,\nThough concord not in every wise could then\nBegotten be, a good, a goodly part\nKept faith inviolate--or else mankind\nLong since had been unutterably cut off,\nAnd propagation never could have brought\nThe species down the ages.\nLest, perchance,\nConcerning these affairs thou ponderest\nIn silent meditation, let me say\n'Twas lightning brought primevally to earth\nThe fire for mortals, and from thence hath spread\nO'er all the lands the flames of heat. For thus\nEven now we see so many objects, touched\nBy the celestial flames, to flash aglow,\nWhen thunderbolt has dowered them with heat.\nYet also when a many-branched tree,\nBeaten by winds, writhes swaying to and fro,\nPressing 'gainst branches of a neighbour tree,\nThere by the power of mighty rub and rub\nIs fire engendered; and at times out-flares\nThe scorching heat of flame, when boughs do chafe\nAgainst the trunks. And of these causes, either\nMay well have given to mortal men the fire.\nNext, food to cook and soften in the flame\nThe sun instructed, since so oft they saw\nHow objects mellowed, when subdued by warmth\nAnd by the raining blows of fiery beams,\nThrough all the fields.\nAnd more and more each day\nWould men more strong in sense, more wise in heart,\nTeach them to change their earlier mode and life\nBy fire and new devices. Kings began\nCities to found and citadels to set,\nAs strongholds and asylums for themselves,\nAnd flocks and fields to portion for each man\nAfter the beauty, strength, and sense of each--\nFor beauty then imported much, and strength\nHad its own rights supreme. Thereafter, wealth\nDiscovered was, and gold was brought to light,\nWhich soon of honour stripped both strong and fair;\nFor men, however beautiful in form\nOr valorous, will follow in the main\nThe rich man's party. Yet were man to steer\nHis life by sounder reasoning, he'd own\nAbounding riches, if with mind content\nHe lived by thrift; for never, as I guess,\nIs there a lack of little in the world.\nBut men wished glory for themselves and power\nEven that their fortunes on foundations firm\nMight rest forever, and that they themselves,\nThe opulent, might pass a quiet life--\nIn vain, in vain; since, in the strife to climb\nOn to the heights of honour, men do make\nTheir pathway terrible; and even when once\nThey reach them, envy like the thunderbolt\nAt times will smite, O hurling headlong down\nTo murkiest Tartarus, in scorn; for, lo,\nAll summits, all regions loftier than the rest,\nSmoke, blasted as by envy's thunderbolts;\nSo better far in quiet to obey,\nThan to desire chief mastery of affairs\nAnd ownership of empires. Be it so;\nAnd let the weary sweat their life-blood out\nAll to no end, battling in hate along\nThe narrow path of man's ambition;\nSince all their wisdom is from others' lips,\nAnd all they seek is known from what they've heard\nAnd less from what they've thought. Nor is this folly\nGreater to-day, nor greater soon to be,\nThan' twas of old.\nAnd therefore kings were slain,\nAnd pristine majesty of golden thrones\nAnd haughty sceptres lay o'erturned in dust;\nAnd crowns, so splendid on the sovereign heads,\nSoon bloody under the proletarian feet,\nGroaned for their glories gone--for erst o'er-much\nDreaded, thereafter with more greedy zest\nTrampled beneath the rabble heel. Thus things\nDown to the vilest lees of brawling mobs\nSuccumbed, whilst each man sought unto himself\nDominion and supremacy. So next\nSome wiser heads instructed men to found\nThe magisterial office, and did frame\nCodes that they might consent to follow laws.\nFor humankind, o'er wearied with a life\nFostered by force, was ailing from its feuds;\nAnd so the sooner of its own free will\nYielded to laws and strictest codes. For since\nEach hand made ready in its wrath to take\nA vengeance fiercer than by man's fair laws\nIs now conceded, men on this account\nLoathed the old life fostered by force. 'Tis thence\nThat fear of punishments defiles each prize\nOf wicked days; for force and fraud ensnare\nEach man around, and in the main recoil\nOn him from whence they sprung. Not easy 'tis\nFor one who violates by ugly deeds\nThe bonds of common peace to pass a life\nComposed and tranquil. For albeit he 'scape\nThe race of gods and men, he yet must dread\n'Twill not be hid forever--since, indeed,\nSo many, oft babbling on amid their dreams\nOr raving in sickness, have betrayed themselves\n(As stories tell) and published at last\nOld secrets and the sins.\nBut nature 'twas\nUrged men to utter various sounds of tongue\nAnd need and use did mould the names of things,\nAbout in same wise as the lack-speech years\nCompel young children unto gesturings,\nMaking them point with finger here and there\nAt what's before them. For each creature feels\nBy instinct to what use to put his powers.\nEre yet the bull-calf's scarce begotten horns\nProject above his brows, with them he 'gins\nEnraged to butt and savagely to thrust.\nBut whelps of panthers and the lion's cubs\nWith claws and paws and bites are at the fray\nAlready, when their teeth and claws be scarce\nAs yet engendered. So again, we see\nAll breeds of winged creatures trust to wings\nAnd from their fledgling pinions seek to get\nA fluttering assistance. Thus, to think\nThat in those days some man apportioned round\nTo things their names, and that from him men learned\nTheir first nomenclature, is foolery.\nFor why could he mark everything by words\nAnd utter the various sounds of tongue, what time\nThe rest may be supposed powerless\nTo do the same? And, if the rest had not\nAlready one with other used words,\nWhence was implanted in the teacher, then,\nFore-knowledge of their use, and whence was given\nTo him alone primordial faculty\nTo know and see in mind what 'twas he willed?\nBesides, one only man could scarce subdue\nAn overmastered multitude to choose\nTo get by heart his names of things. A task\nNot easy 'tis in any wise to teach\nAnd to persuade the deaf concerning what\n'Tis needful for to do. For ne'er would they\nAllow, nor ne'er in anywise endure\nPerpetual vain dingdong in their ears\nOf spoken sounds unheard before. And what,\nAt last, in this affair so wondrous is,\nThat human race (in whom a voice and tongue\nWere now in vigour) should by divers words\nDenote its objects, as each divers sense\nMight prompt?--since even the speechless herds, aye, since\nThe very generations of wild beasts\nAre wont dissimilar and divers sounds\nTo rouse from in them, when there's fear or pain,\nAnd when they burst with joys. And this, forsooth,\n'Tis thine to know from plainest facts: when first\nHuge flabby jowls of mad Molossian hounds,\nBaring their hard white teeth, begin to snarl,\nThey threaten, with infuriate lips peeled back,\nIn sounds far other than with which they bark\nAnd fill with voices all the regions round.\nAnd when with fondling tongue they start to lick\nTheir puppies, or do toss them round with paws,\nFeigning with gentle bites to gape and snap,\nThey fawn with yelps of voice far other then\nThan when, alone within the house, they bay,\nOr whimpering slink with cringing sides from blows.\nAgain the neighing of the horse, is that\nNot seen to differ likewise, when the stud\nIn buoyant flower of his young years raves,\nGoaded by winged Love, amongst the mares,\nAnd when with widening nostrils out he snorts\nThe call to battle, and when haply he\nWhinnies at times with terror-quaking limbs?\nLastly, the flying race, the dappled birds,\nHawks, ospreys, sea-gulls, searching food and life\nAmid the ocean billows in the brine,\nUtter at other times far other cries\nThan when they fight for food, or with their prey\nStruggle and strain. And birds there are which change\nWith changing weather their own raucous songs--\nAs long-lived generations of the crows\nOr flocks of rooks, when they be said to cry\nFor rain and water and to call at times\nFor winds and gales. Ergo, if divers moods\nCompel the brutes, though speechless evermore,\nTo send forth divers sounds, O truly then\nHow much more likely 'twere that mortal men\nIn those days could with many a different sound\nDenote each separate thing.",
     "translator": "William Ellery Leonard, 1916 (Project Gutenberg #785; Leonard's verse follows the Latin sense by sense, not line for line)",
     "url": "https://www.gutenberg.org/ebooks/785",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Lucretius, De rerum natura 5, Latin, The Latin Library",
     "url": "https://www.thelatinlibrary.com/lucretius/lucretius5.shtml"
    },
    {
     "citation": "Lucretius, On the Nature of Things, trans. W. E. Leonard, 1916, Project Gutenberg #785",
     "url": "https://www.gutenberg.org/ebooks/785"
    }
   ],
   "notes": "Lines are numbered 925–1090 in the standard (Munro/Bailey) count; the one-line lacuna after 1012 is marked. Leonard's English is blank verse that runs sense by sense and so is not line-for-line with the Latin."
  },
  {
   "id": "ovid",
   "people": "Romans (Ovid)",
   "region": "Italy",
   "latitude": 42.05,
   "longitude": 13.9,
   "direction": "decline",
   "scheme": "Four metal ages.",
   "map_story": "In the golden age there is no law. No ship crosses the sea and no field is ploughed, and the earth “gave all things of herself”. Under silver the year divides into seasons, people build the first houses, and seed is sown in furrows. Bronze is readier for savage arms. Iron brings everything else: the surveyor marks out the land with boundaries, men live by plunder, and stepmothers mix deadly aconite.",
   "map_source": "Metamorphoses 1.89–150, 8 CE",
   "text_date": "8 CE",
   "recorded": "Composed by Publius Ovidius Naso at Rome, Italy, and finished before his exile to Tomis (Constanta, Romania) in 8 CE. The four ages open Book 1 in the narrator's voice; in Book 15 Pythagoras recounts the Golden Age in a speech against eating meat.",
   "original_language": "Latin (hexameter)",
   "excerpts": [
    {
     "label": "The four ages",
     "citation": "Metamorphoses 1.89–150",
     "original": "Aurea prima sata est aetas, quae vindice nullo,\nsponte sua, sine lege fidem rectumque colebat.\nPoena metusque aberant, nec verba minantia fixo\naere legebantur, nec supplex turba timebat\niudicis ora sui, sed erant sine vindice tuti.\nNondum caesa suis, peregrinum ut viseret orbem,\nmontibus in liquidas pinus descenderat undas,\nnullaque mortales praeter sua litora norant.\nNondum praecipites cingebant oppida fossae;\nnon tuba directi, non aeris cornua flexi,\nnon galeae, non ensis erat: sine militis usu\nmollia securae peragebant otia gentes.\nipsa quoque inmunis rastroque intacta nec ullis\nsaucia vomeribus per se dabat omnia tellus;\ncontentique cibis nullo cogente creatis\narbuteos fetus montanaque fraga legebant\ncornaque et in duris haerentia mora rubetis\net quae deciderant patula Iovis arbore glandes.\nVer erat aeternum, placidique tepentibus auris\nmulcebant zephyri natos sine semine flores.\nMox etiam fruges tellus inarata ferebat,\nnec renovatus ager gravidis canebat aristis;\nflumina iam lactis, iam flumina nectaris ibant,\nflavaque de viridi stillabant ilice mella.\nPostquam, Saturno tenebrosa in Tartara misso,\nsub Iove mundus erat, subiit argentea proles,\nauro deterior, fulvo pretiosior aere.\nIuppiter antiqui contraxit tempora veris\nperque hiemes aestusque et inaequalis autumnos\net breve ver spatiis exegit quattuor annum.\nTum primum siccis aer fervoribus ustus\ncanduit, et ventis glacies adstricta pependit.\nTum primum subiere domus (domus antra fuerunt\net densi frutices et vinctae cortice virgae).\nSemina tum primum longis Cerealia sulcis\nobruta sunt, pressique iugo gemuere iuvenci.\nTertia post illam successit aenea proles,\nsaevior ingeniis et ad horrida promptior arma,\nnon scelerata tamen. De duro est ultima ferro.\nProtinus inrupit venae peioris in aevum\nomne nefas: fugere pudor verumque fidesque;\nIn quorum subiere locum fraudesque dolique\ninsidiaeque et vis et amor sceleratus habendi.\nVela dabat ventis (nec adhuc bene noverat illos)\nnavita; quaeque diu steterant in montibus altis,\nfluctibus ignotis insultavere carinae,\ncommunemque prius ceu lumina solis et auras\ncautus humum longo signavit limite mensor.\nNec tantum segetes alimentaque debita dives\nposcebatur humus, sed itum est in viscera terrae:\nquasque recondiderat Stygiisque admoverat umbris,\neffodiuntur opes, inritamenta malorum.\nIamque nocens ferrum ferroque nocentius aurum\nprodierat: prodit bellum, quod pugnat utroque,\nsanguineaque manu crepitantia concutit arma.\nVivitur ex rapto: non hospes ab hospite tutus,\nnon socer a genero; fratrum quoque gratia rara est.\nInminet exitio vir coniugis, illa mariti;\nlurida terribiles miscent aconita novercae;\nfilius ante diem patrios inquirit in annos.\nVicta iacet pietas, et virgo caede madentis,\nultima caelestum terras Astraea reliquit.",
     "original_source": "Perseus Digital Library, Latin text (Magnus ed.), urn:cts:latinLit:phi0959.phi006.perseus-lat2; compare https://www.thelatinlibrary.com/ovid/ovid.met1.shtml",
     "translation": "First was the Golden Age. Then rectitude\nspontaneous in the heart prevailed, and faith.\nAvengers were not seen, for laws unframed\nwere all unknown and needless. Punishment\nand fear of penalties existed not.\nNo harsh decrees were fixed on brazen plates.\nNo suppliant multitude the countenance\nof Justice feared, averting, for they dwelt\nwithout a judge in peace. Descended not\nthe steeps, shorn from its height, the lofty pine,\ncleaving the trackless waves of alien shores,\nnor distant realms were known to wandering men.\nThe towns were not entrenched for time of war;\nthey had no brazen trumpets, straight, nor horns\nof curving brass, nor helmets, shields nor swords.\nThere was no thought of martial pomp —secure\na happy multitude enjoyed repose.\nThen of her own accord the earth produced\na store of every fruit. The harrow touched\nher not, nor did the plowshare wound\nher fields. And man content with given food,\nand none compelling, gathered arbute fruits\nand wild strawberries on the mountain sides,\nand ripe blackberries clinging to the bush,\nand corners and sweet acorns on the ground,\ndown fallen from the spreading tree of Jove.\nEternal Spring! Soft breathing zephyrs soothed\nand warmly cherished buds and blooms, produced\nwithout a seed. The valleys though unplowed\ngave many fruits; the fields though not renewed\nwhite glistened with the heavy bearded wheat:\nrivers flowed milk and nectar, and the trees,\nthe very oak trees, then gave honey of themselves.\nWhen Saturn had been banished into night\nand all the world was ruled by Jove supreme,\nthe Silver Age, though not so good as gold\nbut still surpassing yellow brass, prevailed.\nJove first reduced to years the Primal Spring,\nby him divided into periods four,\nunequal,—summer, autumn, winter, spring.—\nthen glowed with tawny heat the parched air,\nor pendent icicles in winter froze\nand man stopped crouching in crude caverns, while\nhe built his homes of tree rods, bark entwined.\nThen were the cereals planted in long rows,\nand bullocks groaned beneath the heavy yoke.\nThe third Age followed, called The Age of Bronze,\nwhen cruel people were inclined to arms\nbut not to impious crimes. And last of all\nthe ruthless and hard Age of Iron prevailed,\nfrom which malignant vein great evil sprung;\nand modesty and faith and truth took flight,\nand in their stead deceits and snares and frauds\nand violence and wicked love of gain,\nsucceeded.—Then the sailor spread his sails\nto winds unknown, and keels that long had stood\non lofty mountains pierced uncharted waves.\nSurveyors anxious marked with metes and bounds\nthe lands, created free as light and air:\nnor need the rich ground furnish only crops,\nand give due nourishment by right required,—\nthey penetrated to the bowels of earth\nand dug up wealth, bad cause of all our ills,—\nrich ores which long ago the earth had hid\nand deep removed to gloomy Stygian caves:\nand soon destructive iron and harmful gold\nwere brought to light; and War, which uses both,\ncame forth and shook with sanguinary grip\nhis clashing arms. Rapacity broke forth—\nthe guest was not protected from his host,\nthe father in law from his own son in law;\neven brothers seldom could abide in peace.\nThe husband threatened to destroy his wife,\nand she her husband: horrid step dames mixed\nthe deadly henbane: eager sons inquired\ntheir fathers, ages. Piety was slain:\nand last of all the virgin deity,\nAstraea vanished from the blood-stained earth.",
     "translator": "Brookes More, 1922 (Cornhill; Perseus urn:cts:latinLit:phi0959.phi006.perseus-eng3; More's own verse lines)",
     "url": "https://scaife.perseus.org/reader/urn:cts:latinLit:phi0959.phi006.perseus-eng3",
     "rights": "public domain"
    },
    {
     "label": "Pythagoras on the Golden Age and the first meat",
     "citation": "Metamorphoses 15.96–115",
     "original": "At vetus illa aetas, cui fecimus aurea nomen,\nfetibus arboreis et, quas humus educat, herbis\nfortunata fuit nec polluit ora cruore.\nTunc et aves tutae movere per aera pennas,\net lepus impavidus mediis erravit in arvis,\nnec sua credulitas piscem suspenderat hamo:\ncuncta sine insidiis nullamque timentia fraudem\nplenaque pacis erant. Postquam non utilis auctor\nvictibus invidit, quisquis fuit ille, deorum\ncorporeasque dapes avidam demersit in alvum,\nfecit iter sceleri, primoque e caede ferarum\nincaluisse potest maculatum sanguine ferrum\n(idque satis fuerat), nostrumque petentia letum\ncorpora missa neci salva pietate fatemur:\nsed quam danda neci, tam non epulanda fuerunt.\nLongius inde nefas abiit, et prima putatur\nhostia sus meruisse mori, quia semina pando\neruerit rostro spemque interceperit anni.\nVite caper morsa Bacchi mactatus ad aras\ndicitur ultoris; nocuit sua culpa duobus!",
     "original_source": "Perseus Digital Library, Latin text, urn:cts:latinLit:phi0959.phi006.perseus-lat2",
     "translation": "“That age of old time which is given the name\nof ‘Golden,’ was so blest in fruit of trees,\nand in the good herbs which the earth produced\nthat it never would pollute the mouth with blood.\nThe birds then safely moved their wings in air,\nthe timid hares would wander in the fields\nwith no fear, and their own credulity\nhad not suspended fishes from the hook.\nAll life was safe from treacherous wiles,\nfearing no injury, a peaceful world.\n“After that time some one of ill advice\n(it does not matter who it might have been)\nenvied the ways of lions and gulped into\nhis greedy paunch stuff from a carcass vile.\nHe opened the foul paths of wickedness.\nIt may be that in killing beasts of prey\nour steel was for the first time warmed with blood.\nAnd that could be defended, for I hold\nthat predatory creatures which attempt\ndestruction of mankind, are put to death\nwithout evasion of the sacred laws:\nbut, though with justice they are put to death,\nthat cannot be a cause for eating them.\n“This wickedness went further; and the sow\nwas thought to have deserved death as the first\nof victims, for with her long turned-up snout\nshe spoiled the good hope of a harvest year.\nThe ravenous goat, that gnawed a sprouting vine,\nwas led for slaughter to the altar fires\nof angry Bacchus. It was their own fault\nthat surely caused the ruin of those two.",
     "translator": "Brookes More, 1922 (his own verse lines; Pythagoras is speaking in the first person)",
     "url": "https://scaife.perseus.org/reader/urn:cts:latinLit:phi0959.phi006.perseus-eng3",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Ovid, Metamorphoses, Latin (Magnus) and English (Brookes More, 1922), Perseus Digital Library",
     "url": "https://scaife.perseus.org/reader/urn:cts:latinLit:phi0959.phi006.perseus-lat2"
    },
    {
     "citation": "Ovid, Metamorphoses 1, Latin, The Latin Library",
     "url": "https://www.thelatinlibrary.com/ovid/ovid.met1.shtml"
    }
   ],
   "notes": "More's English is a free blank-verse version with its own line numbering (Book 1 lines 120–197 for Latin 89–150; Book 15 lines 147–177 for Latin 96–115)."
  },
  {
   "id": "sibyl",
   "people": "Jews (Sibylline Oracles)",
   "region": "Eastern Mediterranean",
   "latitude": 34.5,
   "longitude": 30.0,
   "direction": "decline",
   "scheme": "Five races before the flood.",
   "map_story": "The first race does not die worn out with troubles, but as if subdued by sleep. They mock their fathers, scorn their mothers, and do not know their kin. The second race finds inventions out of their own lack: ploughing, sailing, the lore of the stars, drugs and magic. They are named the Watchers, “because they had a sleepless mind within”. The third and fourth races pour out blood in murders and battles, and giants walk the earth. Then the flood comes. After it a sixth race arises, golden again, speaking one language as the first race did, and after them the Titans.",
   "map_source": "Sibylline Oracles 1.65–323, 1st c. BCE–2nd c. CE",
   "text_date": "1st c. BCE to 2nd c. CE for the Jewish core; Book 1 as it stands has Christian additions (Terry: composed as late as the 3rd c. CE)",
   "recorded": "Anonymous Jewish (later Christian-edited) hexameter oracles in the voice of the Sibyl, probably composed in Phrygia (Turkey) or the eastern Mediterranean; transmitted in Byzantine manuscripts. The Sibyl speaks as a daughter-in-law of Noah (Book 1.288-290).",
   "original_language": "Ancient Greek (epic hexameter)",
   "excerpts": [
    {
     "label": "Creation, the first pair and the serpent",
     "citation": "Sibylline Oracles 1.22-64 (Greek line numbers); Terry lines 28-81",
     "original": "22 καὶ τότε δὴ μετέπειτα πλάσεν πάλιν ἔμπνοον ἔργον\n23 εἰκόνος ἐξ ἰδίης ἀπομαξάμενος νέον ἄνδρα\n24 καλὸν θεσπέσιον, τὸν δὴ κέλετ᾽ ἐν παραδείσῳ\n25 ἀμβροσίῳ ναίειν, ὥς οἱ καλὰ ἔργα μεμήλῃ.\n26 αὐτὰρ ὃ μοῦνος ἐὼν παραδείσου ἐριθηλέι κήπῳ\n27 προσλαλιὴν ποθέεσκε καὶ ηὔχετο εἶδος ἀθρῆσαι\n28 ἄλλ᾽ οἷον αὐτὸς ἔχεν. τοῦ δὴ θεὸς αὐτὸς ἀπούρας\n29 ἐκ λαπάρης ὀστοῦν ἐποιήσατο Εὖαν ἀγητήν.\n30 κουριδίην ἄλοχον, ἣν δὴ πόρεν ἐν παραδείσῳ\n31 τούτῳ συνναίειν. ὃ δέ μιν κατιδὼν μέγα θυμῷ\n32 θαῦμ᾽ ἔχεν ἐξαίφνης, κεχαρημένος, οἷον ὁρᾶτο\n33 ἀντίτυπον μίμημα· σοφοῖς δ᾽ ἠμείβετο μύθοις\n34 αὐτομάτοις ῥείουσι· θεῷ γὰρ πάντ᾽ ἐμεμήλει.\n35 οὔτε γὰρ ἀκρασίῃ νόον ἔσκεπον οὔτε μὲν αἰδῶ\n36 εἶχον, ἀλλ᾽ ἦσαν κραδίῃς ἀπάνευθε κακοῖο,\n37 χὡς θῆρες βαίνεσκον ἀποσκεπέεσσι μέλεσσιν.\n38 τοῖσι δὲ καὶ μετέπειτα θεὸς ἐφετμὰς ἀγορεύσας\n39 δεῖξεν τοῦ δένδρου μὴ ψαῦσαι· τοὺς δὲ μάλ᾽ αἰνός\n40 ἐξαπάτησεν ὄφις δολίως ἐπὶ μοῖραν ἀπελθεῖν\n41 τοῦ θανάτου γνῶσίν τε λαβεῖν ἀγαθοῦ τε κακοῦ τε.\n42 ἀλλὰ γυνὴ πρώτη προδότις γείνατ᾽ ἐκείνῳ,\n43 ἣ δῶκεν, τοῦτον δ᾽ ἀδαῆ πείθεσκεν ἁμαρτεῖν.\n44 ὃς δὲ γυναικὸς ἔπεσσι πεπεισμένος ἐξελάθεσκεν\n45 ἀθανάτου κτίστου, σαφέων δ᾽ ἀμέλησεν ἐφετμῶν.\n46 τοὔνεκεν ἀντ᾽ ἀγαθοῖο λάβον κακόν, οἷον ἔπραξαν.\n47 καὶ τότε δὴ γλυκερῆς συκῆς πέταλ᾽ ἀμπείραντες\n48 ἐσθῆτας τεῦξαν καὶ ἐπ᾽ ἀλλήλοισιν ἔθηκαν\n49 μήδεά τ᾽ ἀμφεκάλυψαν, ἐπεί σφισιν ἤιεν αἰδώς.\n50 τοῖσιν δ᾽ ἀθάνατος κότον ἔνθετο κἄβαλεν ἔξω\n51 ἀθανάτων χώρου. τόδε γὰρ τετελεσμένον ἦεν\n52 θνητῷ ἐνὶ χώρῳ μεῖναι, ἐπεὶ οὐκ ἐφύλαξαν\n53 ἀθανάτου μεγάλοιο θεοῦ λόγον εἰσαΐσαντες.\n54 οἳ δ᾽ ἄφαρ ἐξελθόντες ἐπὶ ζείδωρον ἄρουραν\n55 δάκρυσι καὶ στοναχαῖς δεύοντο· ἔπειτα δὲ τοῖσιν\n56 ἀθάνατος θεὸς αὐτὸς ἐπὶ προφερέστερον εἶπεν·\n57 \"αὔξετε, πληθύνεσθε καὶ ἐργάζεσθ᾽ ἐπὶ γαίης\n58 ἐντέχνως, ἵν᾽ ἔχητε τροφῆς κόρον ἱδρώοντες.\"\n59 ὣς φάτο· τῆς δ᾽ ἀπάτης τὸν ἐπαίτιον ἑρπυστῆρα\n60 νηδύι καὶ κενεῶνι ποιήσατο γαῖαν ἐρείδειν\n61 πικρῶς ἐξελάσας· δεινὴν δ᾽ ἔχθραν προΐαψεν\n62 ἐν μέσῳ ἀλλήλων· καὶ ὃ μὲν κεφαλὴν προφυλάσσει\n63 σῴζειν, ὃς δὲ πτέρναν, ἐπεὶ θάνατός γε πάρεστιν\n64 πλησίον ἀνθρώπων καὶ ἰοβόλων κακοβούλων.",
     "original_source": "Greek text as printed on Greek Wikisource, Χρησμοί Σιβυλλιακοί, Βιβλίο Α (https://el.wikisource.org/wiki/Χρησμοί_Σιβυλλιακοί/Βιβλίο_Α), with the line numbering of the Rzach/Geffcken editions; lines 65-84 checked against Geffcken, Die Oracula Sibyllina, Leipzig 1902, p. 9",
     "translation": "28 And then thereafter fashioned he again\nA living product, copying a new man\n30 From his own image, beautiful, divine.\nAnd bade him in ambrosial garden dwell,\nThat labors beautiful might be his care.\nBut in that fertile field of Paradise\nHe longed for conversation, being alone,\n35 And prayed that he might see another form\nSuch as he had. And forthwith, from man's side\nTaking a bone, God himself made fair Eve,\nA wedded spouse, and in that Paradise\nGave her to dwell with him. And, when he gazed\n40 Upon her, on a sudden filled with joy\nGreat admiration held his soul, he saw\nA pattern so exact; and with wise words\nSpontaneous flowing answered he in turn;\nFor God had care for all things. For the mind\n45 They darkened not with passion, nor concealed\nTheir nakedness, but with hearts far from evil\nEven like wild beasts they walked with limbs exposed.\nAnd afterwards delivering them commands\nGod showed them not to touch a certain tree;\n50 But the dread serpent drew them off by guile\nTo go away unto the fate of death\nAnd to gain knowledge of both good and evil.\nBut the wife then first traitress proved to God;\nShe gave, and urged the unknowing man to sin.\n55 And he, persuaded by the woman's words,\nForgot the immortal Maker utterly,\nAnd treated plain commandments with neglect.\nTherefore, instead of good, received they evil\nAccording to their deed. And then the leaves\n60 Of the sweet fig-tree piercing they made clothes\nAnd put them on each other, and concealed\nThe sexual parts, because they were ashamed.\nBut on them the Immortal set his wrath\nAnd cast them out of the immortal land.\n65 For their abiding now in mortal land\nWas brought to pass, since hearing they kept not\nThe word of the immortal mighty God.\nAnd straightway they, upon the fruitful soil\nForthgoing, with their tears and groans were wet;\n70 And to them then the immortal God himself\nA word more excellent spoke: \"Multiply,\nIncrease, work constantly upon the earth,\nThat with the sweat of labor ye may have\nSufficient food.\" Thus he spoke; and he made\n75 The author of deceit to press the ground\nOn belly and on side, a crawling snake,\nDriving him out severely; and he sent\nDire enmity between them; and the one\nIs on the look-out to preserve his head,\n80 But man his heel; for death is neighbor near\nOf evil-plotting vipers and of men.",
     "translator": "Milton S. Terry, The Sibylline Oracles, New York 1899 (line numbers are Terry's own and run about 1.2 times the Greek numbers)",
     "url": "https://archive.org/details/cu31924028930200",
     "rights": "public domain"
    },
    {
     "label": "The first race: long-lived, dying as if subdued by sleep, then mocking their parents; the second race, the sleepless inventors; the third, fourth and fifth races",
     "citation": "Sibylline Oracles 1.65-124 (Greek); Terry lines 82-153",
     "original": "65 καὶ τότε δὴ γενεὴ πληθύνετο, ὡς ἐκέλευσεν\n66 αὐτὸς ὁ παντοκράτωρ, καὶ αὔξανεν ἄλλος ἐπ᾽ ἄλλῳ\n67 λαὸς ἀπειρέσιος· οἴκους δὲ μὲν ἐξήσκησαν\n68 παντοίους ἠδ᾽ αὖτε πόλεις καὶ τείχε᾽ ἐποίουν\n69 εὖ καὶ ἐπισταμένως· οἷσιν πολυχρόνιον ἦμαρ\n70 ὤπασεν εἰς ζωὴν πολυήρατον· οὐ γὰρ ἀνίαις\n71 τειρόμενοι θνῇσκον, ἀλλ᾽ ὡς δεδμημένοι ὕπνῳ·\n72 ὄλβιοι οἱ μέροπες μεγαλήτορες, οὓς ἐφίλησεν\n73 σωτὴρ ἀθάνατος βασιλεὺς θεός. ἀλλὰ καὶ αὐτοί\n74 ἤλιτον ἀφροσύνῃ βεβολημένοι. οἳ γὰρ ἀναιδῶς\n75 ἐξεγέλων πατέρας καὶ μητέρας ἠτίμαζον,\n76 γνωστοὺς δ᾽ οὐ γίνωσκον ἀδελφειῶν ἐπίβουλοι.\n77 ἦσαν δ᾽ ἂρ μιαροὶ κεκορεσμένοι αἵματι φωτῶν\n78 καὶ πολέμους ἐποίουν. ἐπὶ δ᾽ αὐτοὺς ἤλυθεν ἄτη\n79 ὑστάτη οὐρανόθεν βεβολημένη, ἣ βιότοιο\n80 δεινοὺς ἐξεῖλεν· τοὺς δ᾽ αὖ ὑπεδέξατο Ἅιδης·\n81 Ἅιδην δ᾽ αὖτ᾽ ἐκάλεσσαν, ἐπεὶ πρῶτος μόλεν Ἀδάμ\n82 γευσάμενος θανάτου, γαίη δέ μιν ἀμφεκάλυψεν.\n83 τοὔνεκα δὴ πάντες οἱ ἐπιχθόνιοι γεγαῶτες\n84 ἀνέρες εἰν Ἀίδαο δόμοις ἰέναι καλέονται.\n85 ἀλλ᾽ οὗτοι πάντες καὶ εἰν Ἀίδαο μολόντες\n86 τιμὴν ἔσχηκαν, [καὶ] ἐπεὶ πρῶτον γένος ἦσαν.\n87 αὐτὰρ ἐπεὶ τούτους ὑπεδέξατο, δεύτερον αὖτις\n88 τῶν καταλειφθέντων [τε] δικαιοτάτων ἀνθρώπων\n89 ἄλλο γένος τεῦξεν πολυποίκιλον, οἷς ἐμεμήλει\n90 ἔργ᾽ ἐρατὰ σπουδαί τε καλαὶ καὶ ὑπείροχος αἰδώς\n91 καὶ πυκινὴ σοφίη· τέχνας δὲ μὲν ἐξήσκησαν\n92 παντοίας εὑρόντες ἀμηχανίαις ἐπινοίας.\n93 καί τις μὲν γαίην ἀρότροις ἐξεῦρε γεωργεῖν,\n94 ἄλλος τεκταίνειν, ἄλλῳ δὲ πλέειν μεμέλητο,\n95 ἄλλῳ δ᾽ ἀστρονομεῖν καὶ ὀνειροπολεῖν τὰ πετεινά,\n96 φαρμακίη δ᾽ ἄλλῳ, αὐτὰρ μαγικὴ πάλιν ἄλλῳ·\n97 ἄλλοι δ᾽ ἄλλα ἕκαστα μεμηλότα τεχνώοντο,\n98 Γρήγοροι ἀλφηστῆρες, ἐπωνυμίης μετέχοντες\n99 ταύτης, ὅττι φρεσὶν ἀκοίμητον νόον εἶχον\n100 ἄπληστόν τε δέμας· στιβαροὶ μεγάλῳ ἐπὶ εἴδει\n101 ἦσαν· ὅμως δ᾽ ἔμολον ὑπὸ ταρτάριον δόμον αἰνόν,\n102 δεσμοῖς ἀρρήκτοις πεφυλαγμένοι ἐξαποτῖσαι\n103 εἰς γένναν μαλεροῦ λάβρου πυρὸς ἀκαμάτοιο.\n104 τῶν δὴ καὶ μετέπειτα πάλιν γένος ὀμβριμόθυμον\n105 ἐξεφάνη τρίτατον ὑπερφιάλων ἀνθρώπων\n106 δεινῶν, οἳ κακὰ πολλὰ παρὰ σφίσιν ἐξεπονοῦντο.\n107 καὶ τούσδ᾽ ὑσμῖναί { τ᾽ } ἀνδροκτασίαι τε μάχαι τε\n108 συνεχέως ὤλεσκον ὑπέρβιον ἦτορ ἔχοντας.\n109 ἐκ τῶν δὴ μετὰ ταῦτα κατήλυθεν ὀψιτέλεστον\n110 ὁπλότατον γένος ἄλλο μιαιφόνον ἀκριτόβουλον\n111 ἀνδρῶν ἐν τετράτῃ γενεῇ· οἳ πολλὰ χέεσκον\n112 αἵματα οὔτε θεὸν δειδιότες οὔτ᾽ ἀνθρώπους\n113 αἰδόμενοι· μάλα γάρ τοι ἐπ᾽ αὐτοῖσιν βεβόλητο\n114 οἰστρομανὴς μῆνις καὶ δυσσεβίη ἀλεγεινή.\n115 καὶ τοὺς μὲν πόλεμοί τ᾽ ἀνδροκτασίαι τε μάχαι τε\n116 εἰς ἔρεβος προΐαψαν οἰζυρούς περ ἐόντας\n117 ἄνδρας δυσσεβέας. τοὺς δ᾽ αὖ μετόπισθε χόλοισιν\n118 οὐράνιος θεὸς αὐτὸς ἑοῦ μετεθήκατο κόσμου\n119 Ταρτάρῳ ἀμφιβαλὼν μεγάλῳ ὑπὸ πυθμένι γαίης.\n120 καὶ πάλιν ἄλλο γένος πολὺ χειρότερον μετόπισθεν\n121 ἀνθρώπων ποίησ᾽, οἷς οὐκ ἀγαθὸν μετέπειτα\n122 ἀθάνατος θεὸς τεῦξεν, ἐπεὶ κακὰ πόλλ᾽ ἐπονοῦντο.\n123 οἳ γὰρ ὑβριστῆρες πολλῷ πλέον ἢ ὅτ᾽ ἐκεῖνοι\n124 Γίγαντες σκολιοὶ μιαρῶς δύσφημα χέοντες.",
     "original_source": "Greek Wikisource (see above); lines 65-84 checked against Geffcken 1902, p. 9. Line 98 reads Γρήγοροι there; Geffcken's apparatus has Ἐγρήγοροι, the Watchers",
     "translation": "82 And then indeed the race was multiplied\nAs the Almighty himself gave command,\nAnd there grew up one people on another\n85 Innumerable. And houses they adorned\nOf all kinds and made cities and their walls\nWell and expertly; and to them was given\nA day of long time for a life much-loved;\nFor they did not worn out with troubles die,\n90 But as subdued by sleep; most happy men\nOf great heart, whom the immortal Saviour loved,\nThe King, God. But they also did transgress,\nSmitten with folly. For with impudence\nThey mocked their fathers and their mothers scorned;\n95 Kinsmen they knew not, and they formed intrigues\nAgainst their brothers. And they were impure,\nHaving defiled themselves with human gore,\nAnd they made wars. And then upon them came\nThe last calamity sent forth from heaven,\n100 Which snatched the dreadful men away from life;\nAnd Hades then received them; it was called\nHades since Adam, having tasted death,\nWent first and earth encompassed him around.\nAnd therefore all men born upon the earth\n105 Are in abodes of Hades called to go.\nBut even in Hades all these when they came\nHad honor, since they were the earliest race.\nBut when Hades received these, secondly\n[Of the surviving and most righteous men]\n110 God formed another very subtile race\nThat cared for lovely works, and noble toils,\nDistinguished reverence and solid wisdom;\nAnd they were trained in arts of every kind,\nFinding inventions by their lack of means.\n115 And one devised to till the land with plows.\nAnother worked in wood, another cared\nFor sailing, and another watched the stars\nAnd practiced augury with winged fowls;\nAnd use of drugs had interest for one,\n120 While for another magic had a charm;\nAnd others were in every other art\nWhich men care for instructed, wide awake.\nIndustrious, worthy of that eponym\nBecause they had a sleepless mind within\n125 And a huge body; stout with mighty form\nThey were; but, notwithstanding, down they went\nInto Tartarean chamber terrible.\nKept in firm chains to pay full penalty\nIn Gehenna of strong, furious, quenchless fire.\n130 And after these a third strong-minded race\nAppeared, a race of overbearing men\nAnd terrible, who wrought among themselves\nMany an evil. And fights, homicides,\nAnd battles did continually destroy\n135 Those men possessed of overweening heart.\nAnd from these afterward another race\nProceeded, late-completed, youngest born.\nBlood-stained, perverse in counsel; of men these\nWere in the fourth race; much the blood they spilled,\n140 Nor feared they God nor had regard for men,\nFor maddening wrath and sore impiety\nWere sent upon them. And wars, homicides,\nAnd battles sent some into Erebus,\nSince they were overweening impious men.\n145 But the rest did the heavenly God himself\nIn anger afterwards change from his world,\nCasting them into mighty Tartarus\nDown under the foundation of the earth.\nAnd later yet another race much worse\n150 [Of men he made, to whom no good thereafter]\nThe Immortal formed, since they wrought many evils.\nFor they were much more violent than those,\nGiants perverse, foul language pouring out.",
     "translator": "Milton S. Terry, 1899 (bracketed lines are, per Terry, believed to be interpolations)",
     "url": "https://archive.org/details/cu31924028930200",
     "rights": "public domain"
    },
    {
     "label": "After the flood: the sixth race, golden again, with one language as in the first race; then the Titans",
     "citation": "Sibylline Oracles 1.283-318 (Greek); Terry lines 344-386",
     "original": "283 ἔνθ᾽ αὖτις βιότοιο νέη ἀνέτειλε γενέθλη\n284 χρυσείη πρώτη, ἥτις πέλεθ᾽ ἕκτη, ἀρίστη,\n285 ἐξότε πρωτόπλαστος ἀνὴρ γένετ᾽· οὔνομα δ᾽ αὐτῇ\n286 οὐρανίη, ὅτι πάντα θεῷ μεμελημένη ἔσται.\n287 ὦ γενεῆς ἕκτης πρῶτον γένος, ὦ μέγα χάρμα,\n288 ἧς ἔλαχον μετέπειτα, ὅτ᾽ ἔκφυγον αἰπὺν ὄλεθρον\n289 πολλὰ κλυδωνισθεῖσα *σὺν ἐμῷ πόσει* καὶ δαέρεσσιν\n290 ἠδ᾽ ἑκυρῷ ἑκυρῇ θ᾽ ὁμονύμφοις τ᾽ αἰνὰ παθοῦσα.\n291 ἄρτια δ᾽ αἰνήσω· ἔσται πολυποίκιλον ἄνθος\n292 ἐν συκῇ· μεσάσει δὲ χρόνος· βασιλήιον ἀρχήν\n293 σκηπτροφόρον δ᾽ ἕξει. τρεῖς γὰρ βασιλεῖς μεγάθυμοι,\n294 ἄνδρε δικαιότατοι, μοίρας *δέ τε δηλήσονται *·\n295 πουλυετῆ δ᾽ ἄρξουσι χρόνον τὰ δίκαια νέμοντες\n296 ἀνδράσιν, οἷσι μέμηλε πόνος καὶ ἔργ᾽ ἐρατεινά.\n297 γαίη δ᾽ αὖ καρποῖς ἐπαγάλλεται αὐτομάτοισιν\n298 φυομένη πολλοῖσιν, ὑπερσταχυοῦσα γενέθλῃ.\n299 οἱ δὲ τιθηνευτῆρες ἀγήραοι ἤματα πάντα\n300 ἔσσονται, νόσφιν νούσων κρυερῶν μαλεράων\n301 θνήξονται ὕπνῳ βεβολημένοι, ἐς δ᾽ Ἀχέροντα\n302 εἰν Ἀίδαο δόμοις ἀπελεύσονται καὶ ἐκεῖσε\n303 τιμὴν ἕξουσιν, ἐπεὶ μακάρων γένος ἦσαν,\n304 ὄλβιοι ἀνέρες, οἷς Σαβαὼθ νόον ἐσθλὸν ἔδωκεν,\n305 αὐτὰρ καὶ τούτοισιν ἀεὶ συμφράσσατο βουλάς.\n306 ἀλλ᾽ οὗτοι μάκαρες καὶ εἰν Ἀίδαο μολόντες\n307 ἔσσονται. τότε δ᾽ αὖτε βαρὺ στιβαρὸν μετέπειτα\n308 δεύτερον αὖ γένος ἄλλο χαμαιγενέων ἀνθρώπων,\n309 Τιτήνων. ὅμοιος δὲ τύπος ἐπὶ πᾶσιν ἑκάστων\n310 εἶδος καὶ μέγεθός τε, φυὴ φωνή τε μί᾽ ἔσται,\n311 ὡς πάρος ἐκ πρώτης γενεῆς θεὸς ἐν στήθεσσιν\n312 ἔνθετο. ἀλλὰ καὶ αὐτοὶ ὑπέρβιον ἦτορ ἔχοντες\n313 ὕστατα βουλεύσονται ἐπειγόμενοι πρὸς ὄλεθρον\n314 ἀντίβιον μαχέσασθαι ἐπ᾽ οὐρανῷ ἀστερόεντι.\n315 καὶ τότε δ᾽ ὠκεανοῦ μεγάλου ῥύσις ἔσσετ᾽ ἐν αὐτοῖς\n316 μαινομένων ὑδάτων. ὁ μέγας Σαβαὼθ δὲ χολωθείς\n317 εἴρξει κωλύων, ὅτι μὴ κατακλυσμὸν ὑπέστη\n318 αὖτις ποιήσειν ἐπ᾽ ἀνθρώπους κακοθύμους.",
     "original_source": "Greek Wikisource (see above). Editorial asterisks and braces are the edition's",
     "translation": "344 Then a new stock of life again arose,\n345 Golden first, which indeed was sixth, and best,\nFrom the time when the first-formed man appeared;\nHeavenly its name, because all things to God\nShall be a care. O first race of sixth age!\nO mighty joy which I thereafter shared,\n350 When I escaped sheer ruin, by the waves\nMuch tossed, with husband and with brothers-in-law,\nStepfather and stepmother, and with wives\nOf husband's brothers suffering terribly.\nFitting things now will I sing: There shall be\n355 On the fig-tree a many-colored flower,\nAnd afterward the royal power and sway\nShall Cronos have. For three kings of great soul,\nMen most just, shall distribute portions then,\nAnd many a year rule, rendering what is just\n360 To men who care for toil and deeds of love.\nAnd earth shall glory in her many fruits\nSelf-growing, yielding much corn for the race.\nAnd the foster-fathers, ageless all their days,\nShall from diseases chill and dreadful be\n365 Far aloof; they shall die as fallen on sleep,\nAnd unto Acheron in the abodes\nOf Hades they shall go away, and there\nShall they have honor, since they were a race\nOf blessed ones, fortunate heroes, whom\n370 The Lord of Sabaoth gave a noble mind,\nAnd with whom always he his counsels shared.\nBut blessed shall they be even when they go\nIn Hades. And then afterward again\nOppressive, strong, another second race\n375 Of earth-born men, the Titans. All excel\nIn figure, stature, growth; and there shall be\nOne language, as of old from the first race\nGod in their breasts implanted. But even these,\nHaving a haughty heart and rushing on\n380 To ruin, shall at last resolve to fight\nAgainst the starry heaven. And then the stream\nOf the great ocean shall upon them pour\nIts raging waters. But the mighty Lord\nOf Sabaoth though enraged shall check his wrath,\n385 Because he promised that again no flood\nShould be brought upon men of evil soul.",
     "translator": "Milton S. Terry, 1899",
     "url": "https://archive.org/details/cu31924028930200",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Terry, M. S., The Sibylline Oracles, translated from the Greek, New York: Eaton & Mains 1899, Book I",
     "url": "https://archive.org/details/cu31924028930200"
    },
    {
     "citation": "Geffcken, J., Die Oracula Sibyllina, Leipzig: Hinrichs 1902",
     "url": "https://archive.org/details/dieoraculasibyll00geffuoft"
    },
    {
     "citation": "Greek text of Book 1, Greek Wikisource",
     "url": "https://el.wikisource.org/wiki/Χρησμοί_Σιβυλλιακοί/Βιβλίο_Α"
    }
   ],
   "notes": "Terry's footnote to line 130 states the debt: \"The successive races here mentioned appear to be in imitation of Hesiod's ages\", comparing Works and Days 108-190. The Greek line 98 (Γρήγοροι / Ἐγρήγοροι) is the Watchers of 1 Enoch. Terry's text is the 1899 first-edition English; the archive.org OCR was corrected by hand for obvious OCR slips (f onn to form, evU to evil). Lines 130-153 (Terry) mix 3rd, 4th and a later wicked race of giants; the Greek has the same count."
  },
  {
   "id": "wahman",
   "people": "Zoroastrians (Zand ī Wahman Yasn)",
   "region": "Iran",
   "latitude": 30.0,
   "longitude": 56.5,
   "direction": "decline",
   "scheme": "A tree of four metal branches.",
   "map_story": "Zoroaster asks the god Ohrmazd for immortality. Instead he is shown the root of a tree with four branches: one of gold, one of silver, one of steel and one mixed with iron. The branches are the four periods to come. The golden one is the time when god and prophet converse. The last, the iron-mixed branch, is the evil sovereignty of “the demons with dishevelled hair of the race of Wrath”.",
   "map_source": "Zand ī Wahman Yasn 1, 6th–9th c. CE",
   "text_date": "Sasanian-era material; extant Pahlavi text 9th-12th c. CE (the Zand i Wahman Yasn draws on a lost Avestan Wahman Yasht)",
   "recorded": "Pahlavi (Zoroastrian Middle Persian) commentary text, preserved in manuscripts from the Parsi tradition. It claims to quote the lost Sudgar/Studgar Nask. West notes that Chapter 1 is absent from the Pazand manuscripts but present in the Persian version.",
   "original_language": "Pahlavi (Middle Persian)",
   "excerpts": [
    {
     "label": "Zoroaster asks for immortality and is shown a tree with four branches (the Bahman Yast, chapter 1)",
     "citation": "Bahman Yast (Zand i Wahman Yasn) 1.0-5, West SBE 5, pp. 191-193",
     "translation": "0. May the gratification of the creator Aûharmazd, the beneficent, the developer, the splendid, and glorious, and the benediction of the archangels, which constitute the pure, good religion of the Mazdayasnians, be vigour of body, long life, and prosperous wealth for him whose writing I am.  1. As it is declared by the Stûdgar Nask that  Zaratûst asked for immortality from Aûharmazd, then Aûharmazd displayed the omniscient wisdom to Zaratûst, and through it he beheld the root of a tree, on which were four branches, one golden, one of silver, one of steel, and one was mixed up with iron. 2. Thereupon he reflected in this way, that this was seen in a dream, and when he arose from sleep Zaratûst spoke thus: 'Lord of the spirits and earthly existences! it appears that I saw the root of a tree, on which were four branches.'  3. Aûharmazd spoke to Zaratûst the Spîtâmân thus: 'That root of a tree which thou sawest, and those four branches, are the four periods which will  come. 4. That of gold is when I and thou converse, and King Vistâsp shall accept the religion, and shall demolish the figures of the demons, but they themselves remain for. . . . concealed proceedings. 5. And that of silver is the reign of Ardakhshîr the Kayân king (Kaî shah), and that of steel is the reign of the glorified (anôshak-rûbân) Khûsrô son of Kêvâd, and that which was mixed with iron is the evil sovereignty of the demons with dishevelled hair of the race of Wrath, and when it is the end of the tenth hundredth winter (satô zim) of thy millennium, O Zaratûst the Spîtâmân!'",
     "translator": "E. W. West, Pahlavi Texts, Part I, Sacred Books of the East 5, Oxford 1880 (italics for supplied words omitted; section 6 onward concerns Mazdak and is omitted)",
     "url": "https://www.sacred-texts.com/zor/sbe05/sbe0557.htm",
     "rights": "public domain"
    },
    {
     "label": "The second version: the seven branches (gold, silver, brass, copper, tin, steel, iron-mixed) and the signs of the iron age (Bahman Yast, chapter 2)",
     "citation": "Bahman Yast 2.14-32, West SBE 5, pp. 198-203",
     "translation": "14. And I saw a tree on which were seven branches, one golden, one of silver, one brazen, one of copper, [one of tin], one of steel, and one was mixed up with iron.'  15. Aûharmazd spoke thus: 'O Zaratûst the Spîtâmân! this is what I say beforehand, the one tree which thou sawest is the world which I, Aûharmazd, created; and those seven branches thou sawest are the seven periods which will come. 16. And that which was golden is the reign of King Vistâsp, when I and thou converse about religion, and Vistâsp shall accept that religion and shall demolish the figures of the demons, and the demons desist from demonstration into concealed proceedings; Aharman and the demons rush back to darkness, and care for water, fire, plants, and the earth of Spendarmad becomes apparent. 17. And that which was of silver is the reign of Ardashîr the  Kayân (Kaî), whom they call Vohûman son of Spend-dâd, who is he who separates the demons from men, scatters them about, and makes the religion current in the whole world. 18. And that which was brazen is the reign of Ardakhshîr, the arranger and restorer of the world, and that of King Shahpûr, when he arranges the world which I, Aûharmazd, created; he makes happiness (bûkhtakîh) prevalent in the boundaries of the world, and goodness shall become manifest; and Âtarô-pâd of triumphant destiny, the restorer of the true religion, with the prepared brass, brings this religion, together with the transgressors, back to the truth. 19. And that which was of copper is the reign of the Askânian king, who removes from the world  the heterodoxy (gavîd-rastakîh) which existed, and the wicked Akandgar-i Kilisyâkîh is utterly destroyed by this religion, and goes unseen and unknown from the world. 20. And that which was of tin is the reign of King Vâhrâm Gôr, when he  makes the sight of the spirit of pleasure manifest, and Aharman with the wizards rushes back to darkness and gloom. 21. And that which was of steel is the reign of King Khûsrô son of Kêvâd, when he keeps away from this religion the accursed Mazdîk, son of Bâmdâd, who remains opposed to the religion along with the heterodox. 22. And that which was mixed with iron [is the reign of the demons with dishevelled hair of the race of Wrath, when it is the end of the tenth hundredth winter of thy millennium], O Zaratûst the Spîtâmân!'  23. Zaratûst said thus: 'Creator of the material world! O propitious spirit! what token would you give of the tenth hundredth winter?'  24. Aûharmazd spoke thus: ‘Righteous Zaratûst! I will make it clear: the token that it is the end of thy millennium, and the most evil period is coming, is that a hundred kinds, a thousand kinds, a myriad of kinds of demons with dishevelled hair, of the  race of Wrath, rush into the country of Iran (Aîrân shatrô) from the direction of the east, which has an inferior race and race of Wrath. 25. They have uplifted banners, they slay those living in the world, they have their hair dishevelled on the back, and they are mostly a small and inferior (nîtûm) race, forward in destroying the strong doer; O Zaratûst the Spîtâmân! the race of Wrath is miscreated (vishûd) and its origin is not manifest. 26. Through witchcraft they rush into these countries of Iran which I, Aûharmazd, created, since they burn and damage many things; and the house of the house-owner, the land of the land-digger, prosperity, nobility, sovereignty, religion, truth, agreement, security, enjoyment, and every characteristic which I, Aûharmazd, created, this pure religion of the Mazdayasnians, and the fire of Vâhrâm, which is set in the appointed place, encounter annihilation, and the direst destruction and trouble will come into notice. 27. And that which is a great district will become a town; that which is a great town, a village; that  which is a great village, a family; and that which is a [great] family, a single threshold. 28. O Zaratûst the Spîtâmân! they will lead these Iranian countries of Aûharmazd into a desire for evil, into tyranny and misgovernment, those demons with dishevelled hair who are deceivers, so that what, they say they do not do, and they are of a vile religion, so that what they do not say they do. 29. And their assistance and promise have no sincerity, there is no law, they preserve no security, and on the support they provide no one relies; with deceit, rapacity, and misgovernment they will devastate these my Iranian countries, who am Aûharmazd.  30. ‘And at that time, O Zaratûst the Spîtâmân! all men will become deceivers, great friends will become of different parties, and respect, affection, hope, and regard for the soul will depart from the world; the affection of the father will depart from the son; and that of the brother from his brother; the son-in-law will become a beggar (kîdyak or kasîk) from his father-in-law, and the mother will be parted and estranged from the daughter.  31. ‘When it is the end of thy tenth hundredth winter, O Zaratûst the Spîtâmân! the sun is more unseen and more spotted (vasangtar); the year, month, and day are shorter; and the earth of Spendarmad is more barren, and fuller of  highwaymen; and the crop will not yield the seed, so that of the crop of the corn-fields in ten cases seven will diminish and three will increase, and that which increases does not become ripe; and vegetation, trees, and shrubs will diminish; when one shall take a hundred, ninety will diminish and ten will increase, and that which increases gives no pleasure and flavour. 32. And men are born smaller, and their skill and strength are less; they become more deceitful and more given to vile practices; they have no gratitude and respect for bread and salt, and they have no affection for their country (dêsak).",
     "translator": "E. W. West, 1880 (square brackets are West's)",
     "url": "https://www.sacred-texts.com/zor/sbe05/sbe0558.htm",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "West, E. W., Pahlavi Texts, Part I (SBE 5), Oxford 1880, Bahman Yast chs. 1-2",
     "url": "https://www.sacred-texts.com/zor/sbe05/sbe0557.htm"
    },
    {
     "citation": "West, ch. 2",
     "url": "https://www.sacred-texts.com/zor/sbe05/sbe0558.htm"
    }
   ],
   "notes": "The Pahlavi original is not given: no public-domain online Pahlavi text was located (Anklesaria 1957 and Cereti 1995 are in copyright). West's footnote 3 to chapter 1 quotes the Denkard summary of the seventh fargard of the Sudgar Nask as naming the four periods: golden, silver, steel and \"mingled with iron\". Chapter 2 has seven branches, chapter 1 four: the two versions sit side by side in the same text. The \"tenth hundredth winter\" is the end of Zoroaster's millennium."
  },
  {
   "id": "bundahishn",
   "people": "Zoroastrians (Bundahishn)",
   "region": "Iran",
   "latitude": 34.5,
   "longitude": 55.5,
   "direction": "decline",
   "scheme": "The first pair learn to lie.",
   "map_story": "Time runs in four periods of three thousand years. In the first, creatures are “unthinking, unmoving, and intangible”. The first human pair, Mashya and Mashyoi, grow up joined as one plant. Once they are two, their first thought is that one should please the other. Then antagonism rushes into their minds and they say the evil spirit made the world, and by that false speech they become wicked. They drink milk and lie about it, and the taste of food is taken from them until one part in a hundred remains. They find meat, fire, skins and iron. For fifty years they feel no desire. Then Mashya says, “When I see thy shame my desires arise.” A pair is born, male and female, and from tenderness the mother devours one and the father the other.",
   "map_source": "Bundahishn 15.1–24, 34.1, 9th c. CE",
   "text_date": "Compiled 9th c. CE (final redaction c. 900), from older Sasanian and Avestan material",
   "recorded": "Pahlavi compilation, also called Zand-agahih; the Great (Iranian) and Indian recensions survive. Chapter 15 is its account of the nature of men, beginning with Gayomard's seed.",
   "original_language": "Pahlavi (Middle Persian)",
   "excerpts": [
    {
     "label": "The first human pair: Mashye and Mashyane grow as one plant, think the first thought, tell the first lie, find meat, fire, clothing and iron, and devour their first children",
     "citation": "Bundahishn 15.1-31, West SBE 5, ch. XV",
     "translation": "1. On the nature of men it says in revelation, that Gayomard, in passing away, gave forth seed; that seed was thoroughly purified by the motion of the light of the sun, and Neryosang kept charge of two portions, and Spandarmad received one portion.\n2. And in forty years, with the shape of a one-stemmed Rivas-plant, and the fifteen years of its fifteen leaves, Matro [Mashye] and Matroyao [Mashyane] grew up from the earth in such a manner that their arms rested, behind on their shoulders (dosh), and one joined to the other they were connected together and both alike.\n3. And the waists of both of them were brought close and so connected together that it was not clear which is the male and which the female, and which is the one whose living soul (nismo) of Ohrmazd is not away.\n4. As it is said thus: Which is created before, the soul (nismo) or the body? And Ohrmazd said that the soul is created before, and the body after, for him who was created; it is given into the body that it may produce activity, and the body is created only for activity;' hence the conclusion is this, that the soul (ruban) is created before and the body after.\n5. And both of them changed from the shape of a plant into the shape of man, and the breath (nismo) went spiritually into them, which is the soul (ruban); and now, moreover, in that similitude a tree had grown up whose fruit was the ten varieties of man.\n6. Ohrmazd spoke to Mashye and Mashyane thus: 'You are man, you are the ancestry of the world, and you are created perfect in devotion by me; perform devotedly the duty of the law, think good thoughts, speak good words, do good deeds, and worship no demons!'\n7. Both of them first thought this, that one of them should please the other, as he is a man for him; and the first deed done by them was this, when they went out they washed themselves thoroughly; and the first words spoken by them were these, that Ohrmazd created the water and earth, plants and animals, the stars, moon, and sun, and all prosperity whose origin and effect are from the manifestation of righteousness.\n8. And, afterwards, antagonism rushed into their minds, and their minds were thoroughly corrupted, and they exclaimed that the evil spirit created the water and earth, plants and animals, and the other things as aforesaid.\n9. That false speech was spoken through the will of the demons, and the evil spirit possessed himself of this first enjoyment from them; through that false speech they both became wicked, and their souls are in hell until the future existence.\n10. And they had gone thirty days without food, covered with clothing of herbage (giyah); and after the thirty days they went forth into the wilderness, came to a white-haired goat, and milked the milk from the udder with their mouths.\n11. When they had devoured the milk Mashye said to Mashyane thus: 'My delight was owing to it when I had not devoured the milk, and my delight is more delightful now when it is devoured by my vile body.'\n12. That second false speech enhanced the power of the demons, and the taste of the food was taken away by them, so that out of a hundred parts one part remained.\n13. Afterwards, in another thirty days and nights they came to a sheep, fat and white-jawed, and they slaughtered it; and fire was extracted by them out of the wood of the lote-plum and box-tree, through the guidance of the heavenly angels, since both woods were most productive of fire for them; and the fire was stimulated by their mouths; and the first fuel kindled by them was dry grass, kendar, lotos, date palm leaves, and myrtle; and they made a roast of the sheep.\n14. And they dropped three handfuls of the meat into the fire, and said: 'This is the share of the fire.' One piece of the rest they tossed to the sky, and said: 'This is the share of the angels.' A bird, the vulture, advanced and carried some of it away from before them, as a dog ate the first meat.\n15. And, first, a clothing of skins covered them; afterwards, it is said, woven garments were prepared from a cloth woven in the wilderness.\n16. And they dug out a pit in the earth, and iron was obtained by them and beaten out with a stone, and without a forge they beat out a cutting edge from it; and they cut wood with it, and prepared a wooden shelter from the sun (pesh-khur).\n17. Owing to the gracelessness which they practiced, the demons became more oppressive, and they themselves carried on unnatural malice between themselves; they advanced one against the other, and smote and tore their hair and cheeks.\n18. Then the demons shouted out of the darkness thus: 'You are man; worship the demon! so that your demon of malice may repose.'\n19. Mashye went forth and milked a cow's milk, and poured it out towards the northern quarter; through that the demons became more powerful, and owing to them they both became so dry-backed that in fifty winters they had no desire for intercourse, and though they had had intercourse they would have had no children.\n20. And on the completion of fifty years the source of desire arose, first in Mashye and then in Mashyane, for Mashye said to Mashyane thus: 'When I see thy shame my desires arise.' Then Mashyane spoke thus: 'Brother Mashye! when I see thy great desire I am also agitated.'\n21. Afterwards, it became their mutual wish that the satisfaction of their desires should be accomplished, as they reflected thus: 'Our duty even for those fifty years was this.'\n22. From them was born in nine months a pair, male and female; and owing to tenderness for offspring the mother devoured one, and the father one.\n23. And, afterwards, Ohrmazd took tenderness for offspring away from them, so that one may nourish a child, and the child may remain.\n24. And from them arose seven pairs, male and female, and each was a brother and sister-wife; and from every one of them, in fifty years, children were born, and they themselves died in a hundred years.\n25. Of those seven pairs one was Siyamak, the name of the man, and Nasak of the woman; and from them a pair was born, whose names were Fravak of the man and Fravakain of the woman.\n26. From them fifteen pairs were born, every single pair of whom became a race (sardak); and from them the constant continuance of the generations of the world arose.\n27. Owing to the increase (zayishn) of the whole fifteen races, nine races proceeded on the back of the ox Sarsaok, through the wide-formed ocean, to the other six regions (karshwar), and stayed there; and six races of men remained in Xwaniratha.\n28. Of those six races the name of the man of one pair was Tazh and of the woman Tazhak, and they went to the plain of the Tazhikan (Arabs); and of one pair Hooshang was the name of the man and Guzhak of the woman, and from them arose the Airanakan (Iranians); and from one pair the Mazendarans have arisen.\n29. Among the number (pavan ae mar) were those who are in the countries of Surak, those who are in the country of Aner, those who are in the countries of Tur, those who are in the country of Salm which is Arum, those who are in the country of Seni, that which is Chinistan, those who are in the country of Dai, and those who are in the country of Sind.\n30. Those, indeed, throughout the seven regions are all from the lineage of Fravak, son of Siyamak, son of Mashye.\n31. As there were ten varieties of man, and fifteen races from Fravak, there were twenty-five races all from the seed of Gayomard; the varieties are such as those of the earth, of the water, the breast-eared, the breast-eyed, the one-legged, those also who have wings like a bat, those of the forest, with tails, and who have hair on the body.",
     "translator": "E. W. West, Pahlavi Texts, Part I (SBE 5), Oxford 1880; text as edited by Joseph H. Peterson, Avesta (avesta.org), 1995, where West's Matro and Matroyao are followed by the modern forms Mashye and Mashyane in square brackets",
     "url": "https://www.avesta.org/mp/bundahis.html",
     "rights": "public domain"
    },
    {
     "label": "The four periods of three thousand years: the spiritual state of the unthinking creatures, then Gayomard",
     "citation": "Bundahishn 34.1-4, West SBE 5, ch. XXXIV",
     "translation": "1. Time was for twelve thousand years; and it says in revelation, that three thousand years was the duration of the spiritual state, where the creatures were unthinking, unmoving, and intangible; and three thousand years was the duration of Gayomard, with the ox, in the world.\n2. As this was six thousand years the series of millennium reigns of Cancer, Leo, and Virgo had elapsed, because it was six thousand years when the millennium reign came to Libra, the adversary rushed in, and Gayomard lived thirty years in tribulation.\n3. After the thirty years Mashye and Mashyane grew up; it was fifty years while they were not wife and husband, and they were ninety-three years together as wife and husband till the time when Hooshang came.\n4. Hooshang was forty years, Tahmurasp thirty years, Yim [Jamshed] till his glory departed six hundred and sixteen years and six months, and after that he was a hundred years in concealment.",
     "translator": "E. W. West, 1880 (avesta.org edition, 1995)",
     "url": "https://www.avesta.org/mp/bundahis.html",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "West, E. W., Pahlavi Texts, Part I (SBE 5), Oxford 1880: Bundahishn, chs. 15 and 34",
     "url": "https://www.avesta.org/mp/bundahis.html"
    },
    {
     "citation": "Agostini and Thrope, The Bundahišn: The Zoroastrian Book of Creation, Oxford University Press 2020 (modern translation, in copyright, not quoted)",
     "url": "https://global.oup.com/academic/product/the-bundahin-9780190681548"
    }
   ],
   "notes": "West's square brackets in the avesta.org transcription carry the older reading of the names. The Pahlavi original is not given: the public-domain Pahlavi text (Anklesaria, Zand-Akasih, Bombay 1908) was not located in usable form online. Bundahishn 15.22 (the mother devours one child, the father the other) is the cannibal-parents episode the telling summarizes; 15.20 has Mashye's \"When I see thy shame my desires arise\". The Mashye/Mashyane story is the nearest Iranian counterpart of the Buddhist Agganna sequence of taste, speech, body, shame and sex."
  },
  {
   "id": "daniel",
   "people": "Jews (Daniel)",
   "region": "Judea, Israel/Palestine",
   "latitude": 31.3,
   "longitude": 35.0,
   "direction": "decline",
   "scheme": "A statue, gold head to clay feet.",
   "map_story": "King Nebuchadnezzar dreams of a great statue. Its head is of fine gold, its breast and arms of silver, its belly and thighs of brass, its legs of iron, and “his feet part of iron and part of clay”. The metals run downward, each baser than the one above. The iron is the strongest, the iron that breaks in pieces, and at the bottom it is mixed with clay.",
   "map_source": "Daniel 2:31–43, 2nd c. BCE",
   "text_date": "Composed c. 165 BCE (court tales earlier); Daniel 2:4b-7:28 is in Aramaic",
   "recorded": "Hebrew Bible (Ketuvim). Nebuchadnezzar of Babylon dreams of a statue and Daniel interprets it. The text is Aramaic from 2:4b; the Masoretic text is the Leningrad/Aleppo tradition.",
   "original_language": "Biblical Aramaic",
   "excerpts": [
    {
     "label": "Nebuchadnezzar's dream of the statue of four metals, and Daniel's interpretation",
     "citation": "Daniel 2:28-45",
     "original": "2:28 בְּרַ֡ם אִיתַ֞י אֱלָ֤הּ בִּשְׁמַיָּא֙ גָּלֵ֣א רָזִ֔ין וְהוֹדַ֗ע לְמַלְכָּא֙ נְבֽוּכַדְנֶצַּ֔ר מָ֛ה דִּ֥י לֶהֱוֵ֖א בְּאַחֲרִ֣ית יוֹמַיָּ֑א חֶלְמָ֨ךְ וְחֶזְוֵ֥י רֵאשָׁ֛ךְ עַֽל־מִשְׁכְּבָ֖ךְ דְּנָ֥ה הֽוּא׃\n2:29 (אנתה) [אַ֣נְתְּ] מַלְכָּ֗א רַעְיוֹנָךְ֙ עַל־מִשְׁכְּבָ֣ךְ סְלִ֔קוּ מָ֛ה דִּ֥י לֶהֱוֵ֖א אַחֲרֵ֣י דְנָ֑ה וְגָלֵ֧א רָזַיָּ֛א הוֹדְעָ֖ךְ מָה־דִ֥י לֶהֱוֵֽא׃\n2:30 וַאֲנָ֗ה לָ֤א בְחׇכְמָה֙ דִּֽי־אִיתַ֥י בִּי֙ מִן־כׇּל־חַיַּיָּ֔א רָזָ֥א דְנָ֖ה גֱּלִ֣י לִ֑י לָהֵ֗ן עַל־דִּבְרַת֙ דִּ֤י פִשְׁרָא֙ לְמַלְכָּ֣א יְהוֹדְע֔וּן וְרַעְיוֹנֵ֥י לִבְבָ֖ךְ תִּנְדַּֽע׃\n2:31 (אנתה) [אַ֣נְתְּ] מַלְכָּ֗א חָזֵ֤ה הֲוַ֙יְתָ֙ וַאֲל֨וּ צְלֵ֥ם חַד֙ שַׂגִּ֔יא צַלְמָ֨א דִכֵּ֥ן רַ֛ב וְזִיוֵ֥הּ יַתִּ֖יר קָאֵ֣ם לְקׇבְלָ֑ךְ וְרֵוֵ֖הּ דְּחִֽיל׃\n2:32 ה֣וּא צַלְמָ֗א רֵאשֵׁהּ֙ דִּֽי־דְהַ֣ב טָ֔ב חֲד֥וֹהִי וּדְרָע֖וֹהִי דִּ֣י כְסַ֑ף מְע֥וֹהִי וְיַרְכָתֵ֖הּ דִּ֥י נְחָֽשׁ׃\n2:33 שָׁק֖וֹהִי דִּ֣י פַרְזֶ֑ל רַגְל֕וֹהִי (מנהון) [מִנְּהֵין֙] דִּ֣י פַרְזֶ֔ל (ומנהון) [וּמִנְּהֵ֖ין] דִּ֥י חֲסַֽף׃\n2:34 חָזֵ֣ה הֲוַ֗יְתָ עַ֠ד דִּ֣י הִתְגְּזֶ֤רֶת אֶ֙בֶן֙ דִּי־לָ֣א בִידַ֔יִן וּמְחָ֤ת לְצַלְמָא֙ עַל־רַגְל֔וֹהִי דִּ֥י פַרְזְלָ֖א וְחַסְפָּ֑א וְהַדֵּ֖קֶת הִמּֽוֹן׃\n2:35 בֵּאדַ֣יִן דָּ֣קוּ כַחֲדָ֡ה פַּרְזְלָא֩ חַסְפָּ֨א נְחָשָׁ֜א כַּסְפָּ֣א וְדַהֲבָ֗א וַהֲווֹ֙ כְּע֣וּר מִן־אִדְּרֵי־קַ֔יִט וּנְשָׂ֤א הִמּוֹן֙ רוּחָ֔א וְכׇל־אֲתַ֖ר לָא־הִשְׁתְּכַ֣ח לְה֑וֹן וְאַבְנָ֣א ׀ דִּֽי־מְחָ֣ת לְצַלְמָ֗א הֲוָ֛ת לְט֥וּר רַ֖ב וּמְלָ֥את כׇּל־אַרְעָֽא׃\n2:36 דְּנָ֣ה חֶלְמָ֔א וּפִשְׁרֵ֖הּ נֵאמַ֥ר קֳדָם־מַלְכָּֽא׃\n2:37 (אנתה) [אַ֣נְתְּ] מַלְכָּ֔א מֶ֖לֶךְ מַלְכַיָּ֑א דִּ֚י אֱלָ֣הּ שְׁמַיָּ֔א מַלְכוּתָ֥א חִסְנָ֛א וְתׇקְפָּ֥א וִֽיקָרָ֖א יְהַב־לָֽךְ׃\n2:38 וּבְכׇל־דִּ֣י (דארין) [דָֽיְרִ֣ין] בְּֽנֵי־אֲ֠נָשָׁ֠א חֵיוַ֨ת בָּרָ֤א וְעוֹף־שְׁמַיָּא֙ יְהַ֣ב בִּידָ֔ךְ וְהַשְׁלְטָ֖ךְ בְּכׇלְּה֑וֹן (אנתה) [אַ֨נְתְּ־]ה֔וּא רֵאשָׁ֖ה דִּ֥י דַהֲבָֽא׃\n2:39 וּבָתְרָ֗ךְ תְּק֛וּם מַלְכ֥וּ אׇחֳרִ֖י (ארעא) [אֲרַ֣ע] מִנָּ֑ךְ וּמַלְכ֨וּ (תליתיא) [תְלִיתָאָ֤ה] אׇחֳרִי֙ דִּ֣י נְחָשָׁ֔א דִּ֥י תִשְׁלַ֖ט בְּכׇל־אַרְעָֽא׃\n2:40 וּמַלְכוּ֙ (רביעיה) [רְבִ֣יעָאָ֔ה] תֶּהֱוֵ֥א תַקִּיפָ֖ה כְּפַרְזְלָ֑א כׇּל־קֳבֵ֗ל דִּ֤י פַרְזְלָא֙ מְהַדֵּ֤ק וְחָשֵׁל֙ כֹּ֔לָּא וּֽכְפַרְזְלָ֛א דִּֽי־מְרָעַ֥ע כׇּל־אִלֵּ֖ן תַּדִּ֥ק וְתֵרֹֽעַ׃\n2:41 וְדִֽי־חֲזַ֜יְתָה רַגְלַיָּ֣א וְאֶצְבְּעָתָ֗א (מנהון) [מִנְּהֵ֞ן] חֲסַ֤ף דִּֽי־פֶחָר֙ (ומנהון) [וּמִנְּהֵ֣ין] פַּרְזֶ֔ל מַלְכ֤וּ פְלִיגָה֙ תֶּהֱוֵ֔ה וּמִן־נִצְבְּתָ֥א דִֽי־פַרְזְלָ֖א לֶֽהֱוֵא־בַ֑הּ כׇּל־קֳבֵל֙ דִּ֣י חֲזַ֔יְתָה פַּ֨רְזְלָ֔א מְעָרַ֖ב בַּחֲסַ֥ף טִינָֽא׃\n2:42 וְאֶצְבְּעָת֙ רַגְלַיָּ֔א (מנהון) [מִנְּהֵ֥ין] פַּרְזֶ֖ל (ומנהון) [וּמִנְּהֵ֣ין] חֲסַ֑ף מִן־קְצָ֤ת מַלְכוּתָא֙ תֶּהֱוֵ֣ה תַקִּיפָ֔ה וּמִנַּ֖הּ תֶּהֱוֵ֥א תְבִירָֽה׃\n2:43 (די) [וְדִ֣י] חֲזַ֗יְתָ פַּרְזְלָא֙ מְעָרַב֙ בַּחֲסַ֣ף טִינָ֔א מִתְעָרְבִ֤ין לֶהֱוֺן֙ בִּזְרַ֣ע אֲנָשָׁ֔א וְלָֽא־לֶהֱוֺ֥ן דָּבְקִ֖ין דְּנָ֣ה עִם־דְּנָ֑ה הֵֽא־כְדִ֣י פַרְזְלָ֔א לָ֥א מִתְעָרַ֖ב עִם־חַסְפָּֽא׃\n2:44 וּֽבְיוֹמֵיה֞וֹן דִּ֧י מַלְכַיָּ֣א אִנּ֗וּן יְקִים֩ אֱלָ֨הּ שְׁמַיָּ֤א מַלְכוּ֙ דִּ֤י לְעָלְמִין֙ לָ֣א תִתְחַבַּ֔ל וּמַ֨לְכוּתָ֔ה לְעַ֥ם אׇחֳרָ֖ן לָ֣א תִשְׁתְּבִ֑ק תַּדִּ֤ק וְתָסֵיף֙ כׇּל־אִלֵּ֣ין מַלְכְוָתָ֔א וְהִ֖יא תְּק֥וּם לְעָלְמַיָּֽא׃\n2:45 כׇּל־קֳבֵ֣ל דִּֽי־חֲזַ֡יְתָ דִּ֣י מִטּוּרָא֩ אִתְגְּזֶ֨רֶת אֶ֜בֶן דִּי־לָ֣א בִידַ֗יִן וְ֠הַדֵּ֠קֶת פַּרְזְלָ֨א נְחָשָׁ֤א חַסְפָּא֙ כַּסְפָּ֣א וְדַהֲבָ֔א אֱלָ֥הּ רַב֙ הוֹדַ֣ע לְמַלְכָּ֔א מָ֛ה דִּ֥י לֶהֱוֵ֖א אַחֲרֵ֣י דְנָ֑ה וְיַצִּ֥יב חֶלְמָ֖א וּמְהֵימַ֥ן פִּשְׁרֵֽהּ׃",
     "original_source": "Miqra according to the Masorah (Aramaic text via Sefaria, from he.wikisource), https://www.sefaria.org/Daniel.2 (qere in square brackets, ketiv in round brackets as in the source)",
     "translation": "2:28 But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;\n2:29 As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.\n2:30 But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.\n2:31 Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible.\n2:32 This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass,\n2:33 His legs of iron, his feet part of iron and part of clay.\n2:34 Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.\n2:35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.\n2:36 This is the dream; and we will tell the interpretation thereof before the king.\n2:37 Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory.\n2:38 And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold.\n2:39 And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth.\n2:40 And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise.\n2:41 And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.\n2:42 And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken.\n2:43 And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.\n2:44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.\n2:45 Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.",
     "translator": "King James Version, 1611 (Project Gutenberg #10)",
     "url": "https://www.gutenberg.org/ebooks/10",
     "rights": "public domain (translation); Aramaic text CC-BY-SA (Miqra according to the Masorah)"
    }
   ],
   "sources": [
    {
     "citation": "Daniel 2, KJV and Masoretic text",
     "url": "https://www.sefaria.org/Daniel.2"
    },
    {
     "citation": "Daniel 7 (the four beasts) is the parallel four-kingdom scheme, not quoted here",
     "url": "https://www.sefaria.org/Daniel.7"
    }
   ],
   "notes": "Verse 31-33 give the statue (gold head, silver breast and arms, brass belly and thighs, iron legs, feet part iron and part clay); 39-40 give the kingdoms in order. The metal sequence is the same four that Hesiod used (gold, silver, bronze, iron), with the Iranian Wahman Yasn as the other four-metal text."
  },
  {
   "id": "ginza",
   "people": "Mandaeans (Ginza)",
   "region": "Southern Iraq and Khuzestan, Iran",
   "latitude": 31.3,
   "longitude": 48.5,
   "direction": "decline",
   "scheme": "Sword, fire, flood, then now.",
   "map_story": "Adam is fated to live a thousand years. His first generations rise to the light together, because “they stand in one teaching, walk in one speech and testify in one praise”. Then the planets throw the sword into the world, and sword and plague sweep it away. Only Ram the man and Rud the woman are left, and they become the head of the next age. Next the angel of fire throws fire into the world. Shurbai the man and Sharhabel the woman survive it, and then the floods come. Noah and his wife come through. Each age is shorter than the last, its generations falling from thirty to twenty-five, fifteen and six, and the more the age declines, the more wickedness oppresses the people in it.",
   "map_source": "Ginza Right I, II.1, XI, XVIII, 3rd–7th c. CE",
   "text_date": "Material of the 3rd-7th c. CE, redacted by about 650 CE; the age-scheme passages are the Right Ginza (Ginza Rba) books I, II.1, IX.1, XI and XVIII",
   "recorded": "Mandaean scripture of southern Iraq and Khuzestan (Iran), in Mandaic (eastern Aramaic). Mark Lidzbarski translated it into German from manuscripts (Göttingen 1925). Lidzbarski's note to GR I §183 calls the passage \"a fragment on the four world-ages\" (die vier Weltzeitalter) and says the two named couples are \"otherwise unknown\".",
   "original_language": "Mandaic (Eastern Aramaic)",
   "excerpts": [
    {
     "label": "The four ages: sword and plague, fire, water; each restarts from one man and one woman (GR I)",
     "citation": "Ginza Right I, §§180-189 (Lidzbarski 1925, German pp. 27-28; Mandaic text 25.18-28.3)",
     "german": "180. Dies ist die erste Lehre, die Adam, dem Haupte des lebenden Geschlechtes, verliehen wurde. Es war eine Rede und ein Zeugnis.\n181. Alsdann wird die Welt durch Schwert und Pest hingerafft. Es ist den Seelen bestimmt, daß sie bei jenem Scheiden aus ihrem Körper scheiden. Und diese Seelen steigen ohne Sünden und Verschuldungen zum Licht empor.\n182. Dann bleiben übrig Ram der Mann und Rūd das Weib; das Haupt des Zeitalters werden sie genannt. Dann wird die Welt aus ihnen neu erweckt, und die Welt vermehrt sich.\n183. Adam dem Manne ist bestimmt, tausend Jahre zu dauern. Von Adam dem Manne bis Ram und Rūd sind es dreißig Generationen. Sie alle steigen in einem Aufstiege zum Licht empor, weil sie in einer Lehre dastehen, in einer Rede wandeln und in einer Lobpreisung zeugen.\n184. Alsdann wird die Welt durch Feuerbrand hingerafft. Es bleiben übrig Surbai der Mann und Sarhabel das Weib. Alle Seelen scheiden bei jenem Scheiden aus ihrem Körper und steigen zum Licht empor, weil sie die erste Lehre nicht verfälschen und die erste Rede nicht verdrehen.\n185. Dann wird die Welt neu erweckt und vermehrt sich. Von Ram und Rūd bis Surbai und Sarhabel sind es fünfundzwanzig Generationen.\n186. Alsdann nach Surbai und Sarhabel wird die Welt durch Wasserfluten hingerafft. Es bleiben übrig Noah von der Arche und Sem (Sum), der Sohn Noahs. Die ganze Welt wird durch Wasser hingerafft, denn es ist für sie niedergeschrieben, daß die Seelen bei jenem Scheiden aus ihrem Körper scheiden und zum Licht emporsteigen.\n187. Vom Zeitalter des Surbai und der Sarhabel bis zum Zeitalter des Noah sind es fünfzehn Generationen.\n188. Von Noah dem Manne wird die Welt sich vermehren, und sie werden in einem Rufe und Lobpreis zeugen. Und eine Rede werde ich verkünden, ich, der Gesandte des Lebens, und die beiden Engel, meine Begleiter.\n189. Von Noah dem Manne bis daß der Platz Jerusalem gebaut wird sind es sechs Generationen. Es besteht tausend Jahre in Blüte.",
     "german_source": "M. Lidzbarski, Ginza: Der Schatz oder das große Buch der Mandäer, Göttingen: Vandenhoeck & Ruprecht 1925 (transcribed from the archive.org scan and OCR, corrected by eye; footnote marks omitted; [Lücke] marks a lacuna of the manuscripts, [...] an omission)",
     "translation": "180. This is the first teaching that was given to Adam, the head of the living race. It was one speech and one testimony.\n181. Then the world is swept away by sword and plague. It is fated for the souls that they depart from their bodies at that departing. And these souls rise up to the light without sins and without guilt.\n182. Then there remain Ram the man and Rud the woman; they are called the head of the age. Then the world is awakened anew from them, and the world multiplies.\n183. To Adam the man it is fated to last a thousand years. From Adam the man to Ram and Rud there are thirty generations. They all rise in one ascent to the light, because they stand in one teaching, walk in one speech and testify in one praise.\n184. Then the world is carried off by a blaze of fire. There remain Surbai the man and Sarhabel the woman. All souls depart from their bodies at that departing and rise to the light, because they do not falsify the first teaching and do not twist the first speech.\n185. Then the world is awakened anew and multiplies. From Ram and Rud to Surbai and Sarhabel there are twenty-five generations.\n186. Then, after Surbai and Sarhabel, the world is carried off by floods of water. There remain Noah of the Ark and Shem (Sum), the son of Noah. The whole world is carried off by water, for it is written for it that the souls depart from their bodies at that departing and rise up to the light.\n187. From the age of Surbai and Sarhabel to the age of Noah there are fifteen generations.\n188. From Noah the man the world will multiply, and they will beget in one call and one praise. And one speech I will proclaim, I, the Messenger of Life, and the two angels, my companions.\n189. From Noah the man until the place Jerusalem is built there are six generations. It stands in bloom for a thousand years.",
     "translator": "Working English translation by the editor (Claude) from Lidzbarski's German, made for this dataset; not a published translation. \"Carried off\" renders hingerafft.",
     "url": "https://archive.org/details/ginza-der-schatz_202402",
     "rights": "German: public domain in the US (Lidzbarski 1925). English: original working translation"
    },
    {
     "label": "The same scheme told to the Nasoraeans (GR II.1)",
     "citation": "Ginza Right II.1, §§117-124 (Lidzbarski 1925, German pp. 45-46)",
     "german": "117. Ferner verkünde ich euch, ihr Nāsōräer, die ihr in dieser Welt seid, entstehet und geboren werden sollet:\n118. Im ersten Zeitalter wird die Welt durch Schwert und Pest hingerafft. Die Seelen scheiden aus ihrem Körper und steigen zum Licht empor. Denn es ist den Vollkommenen und Gläubigen bestimmt, daß sie bei jenem Scheiden aus ihrem Körper scheiden. Dir, Adam, ist es bestimmt, tausend Jahre in der Welt zu wohnen, und vor dem Schwert wirst du emporsteigen. Dann wird dein Weib Hawwā abscheiden, dann alle deine Geschlechter, außer Ram dem Manne und Rūd dem Weibe. Von ihnen wird die Welt sich vermehren, von ihnen die Welt neu erweckt werden. Alle werden in einer Rede und einer Lobpreisung rufen, die ich in diese Welt gebracht habe, mit der sie preisen sollen.\n119. Alsdann wird die Welt durch Brand hingerafft werden. Denn es ist den Söhnen des großen Stammes des Lebens bestimmt, daß sie bei jenem Scheiden aus ihrem Körper scheiden, außer zweien, Surbai dem Manne und Sarhabel dem Weibe, von denen die Welt sich vermehren soll. Surbai der Mann wird das Haupt des Zeitalters genannt werden. Die Seelen, die durch den Brand hinscheiden, steigen alle zum Licht empor, weil sie die Lehre, die ihr Herr ihnen gesandt, nicht verfälschen.\n120. Vom Zeitalter des Ram und der Rūd bis zum Zeitalter des Surbai und der Sarhabel werden die Menschen sich vermehren. Mit diesen Reden werden sie preisen und sich vom Worte der Herrlichkeit nicht abwenden.\n121. Wenn fünfundzwanzig Zeitalter ausgehen, wird die Welt durch Wasser hingerafft werden. Die Menschen werden mit einem Scheiden durch Wasser aus ihrem Körper scheiden. Denn es ist für jenes Zeitalter niedergeschrieben, daß die Körper durch Wasser sterben, die Seelen jedoch zum Lichte emporsteigen sollen, außer Noah, dem Manne, und Nuraitā, seinem Weibe, und Sum, Jam und Jafeth, den Söhnen Noahs, die vom Wassertode errettet werden sollen. Von ihnen soll die Welt neu erweckt werden.\n122. Von Surbai und Sarhabel bis zum Zeitalter des Noah sind es fünfzehn Generationen. Dann werde ich und die beiden Uthras, meine Brüder, den Ruf und die Lobpreisung in der Welt verkünden.\n123. Vom Archen-Noah bis daß Abraham, der Prophet der Rūhā, auftritt, bis daß Moses auftritt, bis die Stadt Jerusalem gebaut wird, sind es sechs Generationen.\n124. Dann wird der König Salomo, der Sohn Davids, geboren und wird König von Juda. Er baut den Ort Jerusalem, und die Dämonen und Dews unterwerfen sich ihm, bis er sich selber verherrlicht und für die Güte seines Herrn undankbar ist. Darauf wenden sich alle von ihm ab, und die Herrschaft geht ihm verloren. Wer sich selber verherrlicht, muß sich dann selber seiner schämen.",
     "german_source": "M. Lidzbarski, Ginza: Der Schatz oder das große Buch der Mandäer, Göttingen: Vandenhoeck & Ruprecht 1925 (transcribed from the archive.org scan and OCR, corrected by eye; footnote marks omitted; [Lücke] marks a lacuna of the manuscripts, [...] an omission)",
     "translation": "117. Further I proclaim to you, you Nasoraeans who are in this world, who are to arise and be born:\n118. In the first age the world is swept away by sword and plague. The souls depart from their bodies and rise to the light. For it is fated for the perfect and the believing that they depart from their bodies at that departing. To you, Adam, it is fated to dwell a thousand years in the world, and before the sword you will rise up. Then your wife Hawwa [Eve] will depart, then all your generations, except Ram the man and Rud the woman. From them the world will multiply, from them the world will be awakened anew. All will call in one speech and one praise, which I have brought into this world, with which they are to give praise.\n119. Then the world will be carried off by burning. For it is fated for the sons of the great tribe of Life that they depart from their bodies at that departing, except two, Surbai the man and Sarhabel the woman, from whom the world is to multiply. Surbai the man will be called the head of the age. The souls that pass away through the burning all rise to the light, because they do not falsify the teaching which their Lord has sent them.\n120. From the age of Ram and Rud to the age of Surbai and Sarhabel men will multiply. With these speeches they will give praise and will not turn away from the word of glory.\n121. When twenty-five ages are over, the world will be carried off by water. Men will depart from their bodies in one departing, by water. For it is written for that age that the bodies die by water but the souls rise to the light, except Noah the man and Nuraita his wife, and Sum, Jam and Japheth, the sons of Noah, who are to be saved from death by water. From them the world is to be awakened anew.\n122. From Surbai and Sarhabel to the age of Noah there are fifteen generations. Then I and the two Uthras, my brothers, will proclaim the call and the praise in the world.\n123. From Noah of the Ark until Abraham, the prophet of Ruha, appears, until Moses appears, until the city of Jerusalem is built, there are six generations.\n124. Then King Solomon, the son of David, is born and becomes king of Judah. He builds the place Jerusalem, and the demons and devs submit to him, until he glorifies himself and is ungrateful for the goodness of his Lord. Thereupon all turn away from him, and the dominion is lost to him. Whoever glorifies himself must then be ashamed of himself.",
     "translator": "Working English translation by the editor (Claude) from Lidzbarski's German, made for this dataset; not a published translation. \"Carried off\" renders hingerafft.",
     "url": "https://archive.org/details/ginza-der-schatz_202402",
     "rights": "German: public domain in the US (Lidzbarski 1925). English: original working translation"
    },
    {
     "label": "The planets throw the sword, then fire, into the world and Manda d-Haije shields the pious; they take leaven of the world to start it again (GR XI)",
     "citation": "Ginza Right XI (Lidzbarski 1925, German pp. 259-262; Mandaic text 259.13-262.2)",
     "german": "Sie stehen da und schmieden einen Geheimplan gegen mein Gewand, sie fassen ein [unsicheres Wort] gegen mich und sprechen: „Womit können wir diesen Stamm fassen und ihn aus der Welt verschwinden lassen?“ — „Mit dem Schwert?“ sagen sie zueinander, „das Schwert reicht an sie nicht heran. Vielmehr mit Feuer wollen wir sie fassen und diesen Stamm beseitigen. Wenn das Feuer an sie nicht heranreicht, wollen wir sie mit Wasser fassen und diesen Stamm beseitigen.“\nRūhā spricht: „Wohlan, wir wollen ein wenig warten.“ Da sprechen die Engel, und die Planeten beraten sich: „Wenn Schwert, Feuer und Wasser die Welt hinrafft [und?] das Haupt dieses Stammes, so wird die Welt gleich ihm sein.“ Alsdann sprechen sie: „Wir wollen von diesem Sauerteig nehmen, der in unserem Schatzhaus aufbewahrt ist.“ Alsdann nahmen sie von dem Sauerteig der Welt, der in ihrem Schatzhaus aufbewahrt ist, damit eine Welt aus ihm entstehe. Sie ließen das Schwert los und nahmen gegen uns [Lücke].\nDas Leben wußte dort, was hier vorgeht, daß sie gegen uns Pläne schmieden. In einem Augenblick kam Mandā dHaije, brachte Glanz, brachte lebendes, urerstes Feuer und Licht aus dem Hause des Lebens. Er bekleidete Hibil mit Glanz, bedeckte ihn mit Licht und bestimmte das Verhängnis vor dem Schwert. Diejenigen Seelen, die den Ruf der drei Männer bezeugten und an Mandā dHaije glaubten, [schieden] vor dem Schwert.\nHibil ging hinaus, ohne daß die Planeten wußten, daß er von hier fortgegangen war. Er legte einen Weg an und richtete einen Wegstein auf für seine Brüder, die er hier im Gewande des Lebens zurückgelassen hatte, unter denen er geweilt hatte. Den Geistern und Seelen der trefflichen Männer wurde Behagen in dieser Welt zuteil, und sie wurden der Gemeinschaft mit dem Hause des Lebens teilhaftig. Mandā dHaije schuf Gutes für diejenigen, die am Namen und an den Worten dieser drei Männer festhielten.\nAlsdann fiel das Schwert in die Welt. Da befahl Mandā dHaije dem Sitil: „Richte deine Augen auf deinen Sohn Anos, der dein jüngerer Bruder ist, und auf das Gewand lebenden Feuers, in dem ihr stehet. Ich will hingehen, Hibil in dem neuen Gemach einen Platz anweisen und komme dann rasch zu euch. Fürchtet euch nicht vor dem Schwert der Planeten, und Furcht und Angst sei nicht bei euch. Hernach, wohlan, komme ich zu euch. Das Auge des Lebens ist auf euch gerichtet. Ich bedeckte euch mit dem Gewande des Lebens, das es euch verliehen hat. Fürwahr, ich bin bei euch. Jedes Mal, da ihr mich suchet, werdet ihr mich finden, jedes Mal, da ihr mich rufet, werde ich euch antworten. Ich bin nicht fern von euch.“\nDiese Worte richtete Mandā dHaije an Sitil. Auch Sitil reichte ihnen Kusta. Da sprach Hibil zu Sitil: „Komm bald nach mir hin, und Anos komme nach dir. Auch alle Seelen der Männer von erprobter Gerechtigkeit, die das Leben bekannten und hinausziehen, sollen vor dir hinkommen und nach dir hinkommen auf dem Wege, auf dem wir hinausgezogen sind, den Mandā dHaije für uns errichtet hat.“\nRūhā und die Planeten wußten es nicht. Sie zogen hinaus und warfen das Schwert in die Welt. Doch diese Männer erreichte das Schwert nicht, weil Mandā dHaije bei ihnen war. Nachdem Ruhe in dieser Welt eingetreten war, sahen die Engel, die über den Zorn eingesetzt sind, daß diese Männer in ihrem Glanze aufleuchteten und in dieser Welt dastehen, da gingen sie hin und sprachen zum großen El und zu Rūhā: „Fürwahr diese Männer stehen in ihrem eigenen Glanze da, und das Schwert reichte an sie nicht heran.“ Alsdann nahmen die Planeten vom Sauerteig der Welt, der sich in ihrem Schatzhause befand und bei ihnen bewahrt war, [Lücke] Ram und Rūd, von den Kindern Adams, von denen aus die Menschenkinder erweckt werden sollten. Diese Männer stehen in ihrem Glanze in der Welt da, und sie vermögen nichts gegen sie. Dann nahmen sie von je zweien aus der Welt [Lücke].\nRūhā und der große El gerieten in Zorn und sprachen zu den Engeln, die über den Zorn eingesetzt sind. Sie sprachen zum Engel Daniel, der über das Feuer eingesetzt ist: „Wirf Brand in die ganze Welt, vielleicht werden wir ihnen mit Feuer beikommen.“ Da warfen sie Feuer in die Welt. Da kam Mandā dHaije, trat zu diesen Männern, und das Feuer reichte an sie nicht heran. Nachdem Ruhe in dieser Welt eingetreten war, [sehen die Engel, Lücke, daß diese drei Männer in dieser Welt dastehen und sie nichts gegen sie vermögen. Da gingen diese Engel, die über den Zorn eingesetzt sind, und sprachen zu ihren Göttern: „Diese Männer stehen in ihrem Glanze in dieser Welt da, und wir vermögen nichts gegen sie.“\nDa nahmen sie vom Sauerteig dieser Welt, der bei ihnen in ihrem Schatzhause aufbewahrt war, [Lücke] und ihr Name war Surbai und Sarhabel aus dem Stamme Adams, von denen aus die Welt erweckt wurde.",
     "german_source": "M. Lidzbarski, Ginza: Der Schatz oder das große Buch der Mandäer, Göttingen: Vandenhoeck & Ruprecht 1925 (transcribed from the archive.org scan and OCR, corrected by eye; footnote marks omitted; [Lücke] marks a lacuna of the manuscripts, [...] an omission)",
     "translation": "They stand there and forge a secret plan against my garment, they seize a [uncertain word] against me and say: \"With what can we seize this tribe and make it vanish from the world?\" - \"With the sword?\" they say to one another; \"the sword does not reach them. Rather, with fire we will seize them and remove this tribe. If the fire does not reach them, we will seize them with water and remove this tribe.\"\nRuha says: \"Well then, let us wait a little.\" Then the angels speak, and the planets take counsel: \"If sword, fire and water carry off the world [and?] the head of this tribe, then the world will be like him.\" Then they say: \"Let us take of this leaven which is kept in our treasure-house.\" Then they took of the leaven of the world, which is kept in their treasure-house, so that a world might arise from it. They let the sword loose and took against us [lacuna].\nLife knew there what was going on here, that they were laying plans against us. In a moment Manda d-Haije came, bringing splendour, bringing living, primal fire and light from the House of Life. He clothed Hibil with splendour, covered him with light, and decreed the doom before the sword. Those souls who bore witness to the call of the three men and believed in Manda d-Haije [departed] before the sword.\nHibil went out without the planets knowing that he had gone away from here. He laid out a road and set up a waystone for his brothers, whom he had left behind here in the garment of Life, among whom he had dwelt. To the spirits and souls of the excellent men comfort was granted in this world, and they were made sharers in the fellowship with the House of Life. Manda d-Haije did good for those who held fast to the name and the words of these three men.\nThen the sword fell into the world. Then Manda d-Haije commanded Sitil: \"Set your eyes on your son Enos, who is your younger brother, and on the garment of living fire in which you stand. I will go and assign Hibil a place in the new chamber, and then I will come quickly to you. Do not fear the sword of the planets, and let neither fear nor dread be with you. Afterwards, behold, I come to you. The eye of Life is set upon you. I covered you with the garment of Life which it gave you. Truly, I am with you. Every time you seek me you will find me, every time you call me I will answer you. I am not far from you.\"\nThese words Manda d-Haije addressed to Sitil. Sitil, too, extended Kushta to them. Then Hibil said to Sitil: \"Come soon after me, and let Enos come after you. Also all the souls of the men of proven righteousness, who confessed Life and go out, shall come before you and come after you on the road on which we went out, which Manda d-Haije has built for us.\"\nRuha and the planets did not know it. They went out and threw the sword into the world. But the sword did not reach these men, because Manda d-Haije was with them. When quiet had come into this world, the angels who are set over wrath saw that these men shone in their splendour and stood in this world, and they went and said to the great El and to Ruha: \"Truly these men stand in their own splendour, and the sword did not reach them.\" Then the planets took of the leaven of the world, which was in their treasure-house and was kept by them, [lacuna] Ram and Rud, of the children of Adam, from whom the children of men were to be awakened. These men stand in their splendour in the world, and they [the planets] can do nothing against them. Then they took from each two of the world [lacuna].\nRuha and the great El fell into rage and spoke to the angels who are set over wrath. They spoke to the angel Daniel, who is set over the fire: \"Throw a blaze into the whole world, perhaps we shall get at them with fire.\" Then they threw fire into the world. Then Manda d-Haije came, stepped up to these men, and the fire did not reach them. When quiet had come into this world, [the angels saw, lacuna, that these three men] stand in this world and that they can do nothing against them. Then these angels who are set over wrath went and spoke to their gods: \"These men stand in their splendour in this world, and we can do nothing against them.\"\nThen they took of the leaven of this world, which was kept by them in their treasure-house, [lacuna] and their names were Surbai and Sarhabel, from the tribe of Adam, from whom the world was awakened.",
     "translator": "Working English translation by the editor (Claude) from Lidzbarski's German, made for this dataset; not a published translation. \"Carried off\" renders hingerafft.",
     "url": "https://archive.org/details/ginza-der-schatz_202402",
     "rights": "German: public domain in the US (Lidzbarski 1925). English: original working translation"
    },
    {
     "label": "The ages reckoned: 480,000 years of the world, with the years until the sword, the fire and the water; then Noah builds the ark (GR XVIII)",
     "citation": "Ginza Right XVIII (Lidzbarski 1925, German pp. 408-409; Mandaic text 378.32-381.3)",
     "german": "Alsdann wurden Maß und Zahl dieser Welt verliehen. Von dem Tage, da Adam geschaffen wurde, bis zum Ende der Welten sind es 480000 Jahre.\n[...]\nAlsdann, von dem Tage, da Adam geschaffen wurde, bis daß die Welt durch Schwert und Pest hingerafft wurde, sind es 216000 Jahre. In den Jahren des Sternes Sin (des Mondes) gingen 10000 Jahre von den Jahren des Sin hin, bis daß die Welt durch Schwert und Pest hingerafft wurde. Aus ihnen wurden zwei Menschen zum Leben erweckt, ein Mann Namens Ram und ein Weib Namens Rūd, von denen die Welt zum Leben erweckt wurde.\nBis daß die Welt durch Feuer hingerafft wurde, sind es 156000 Jahre. Als 29000 Jahre vom Anteil des Bel dahingegangen waren, wurde die Welt durch Feuer hingerafft. Es verzehrte die ganze Welt, es verzehrte zwölf [Lücke] Staub auf der Erde.\nAlsdann wurden von ihnen zwei Menschen zum Leben erweckt, ein Mann Namens Surbai und ein Weib Namens Sarhabel, von denen die Welt zum Leben erweckt wurde. Von dem Tage, da die Welt durch Feuer hingerafft wurde, bis daß sie durch Wasser hingerafft wurde, waren es 100000 Jahre.\nAlsdann, als noch 8000 Jahre von den Jahren [des Nerig] übrig blieben, erging ein Ruf an den Archen-Noah und sprach zu ihm: „Baue eine Arche.“ Alsdann brachte Noah entsprechend dem Befehle Zimmerleute herbei, fällte Zedern vom Amanus und weibliche Zedern vom Libanon und baute dreihundert Jahre lang. Er fügte die Arche zusammen im Längenmaße von 300 Ellen, in der Breite von 50 Ellen, in der Höhe von 30 Ellen. Dann nahm Noah von jeder Gattung je zwei, Männlein und Weiblein, und brachte sie in die Arche hinauf. Dann kamen durch 42 Tage und 42 Nächte die oberen Wasserquellen vom Himmel und die unteren Wasserquellen von der Erde, überschwemmten die Berge und überschwemmten die Höhen. Da wurde die ganze Welt durch Wasser dahingerafft.",
     "german_source": "M. Lidzbarski, Ginza: Der Schatz oder das große Buch der Mandäer, Göttingen: Vandenhoeck & Ruprecht 1925 (transcribed from the archive.org scan and OCR, corrected by eye; footnote marks omitted; [Lücke] marks a lacuna of the manuscripts, [...] an omission)",
     "translation": "Then measure and number were given to this world. From the day on which Adam was created until the end of the worlds there are 480,000 years.\n[...]\nThen, from the day on which Adam was created until the world was swept away by sword and plague, there are 216,000 years. Of the years of the star Sin (the moon), 10,000 years of the years of Sin passed until the world was swept away by sword and plague. Of them two humans were awakened to life, a man named Ram and a woman named Rud, from whom the world was awakened to life.\nUntil the world was carried off by fire there are 156,000 years. When 29,000 years of the share of Bel had passed, the world was carried off by fire. It consumed the whole world, it consumed twelve [lacuna] dust on the earth.\nThen two humans were awakened to life from them, a man named Surbai and a woman named Sarhabel, from whom the world was awakened to life. From the day on which the world was carried off by fire until it was carried off by water there were 100,000 years.\nThen, when 8,000 years of the years [of Nerig] were still left, a call went out to Noah of the Ark and said to him: \"Build an ark.\" Then Noah, according to the command, brought carpenters, felled cedars from the Amanus and female cedars from the Lebanon, and built for three hundred years. He put the ark together at a length of 300 cubits, a breadth of 50 cubits, a height of 30 cubits. Then Noah took of every kind two each, male and female, and brought them up into the ark. Then for 42 days and 42 nights the upper water-sources came from heaven and the lower water-sources from the earth, flooded the mountains and flooded the heights. Then the whole world was carried off by water.",
     "translator": "Working English translation by the editor (Claude) from Lidzbarski's German, made for this dataset; not a published translation. \"Carried off\" renders hingerafft.",
     "url": "https://archive.org/details/ginza-der-schatz_202402",
     "rights": "German: public domain in the US (Lidzbarski 1925). English: original working translation"
    },
    {
     "label": "\"The more the age declines, the more wickedness oppresses them\" (GR IX.1)",
     "citation": "Ginza Right IX.1 (Lidzbarski 1925, German p. 230)",
     "german": "Immer wieder bedrücken sie sie und sagen: wir wollen sie von dieser Welt vertilgen. Brot essen sie mit dem Schwert. Je mehr das Zeitalter abnimmt, desto mehr bedrückt sie die Bosheit. Alle Völker, Grenzen und Zungen beten sie an.",
     "german_source": "M. Lidzbarski, Ginza: Der Schatz oder das große Buch der Mandäer, Göttingen: Vandenhoeck & Ruprecht 1925 (transcribed from the archive.org scan and OCR, corrected by eye; footnote marks omitted; [Lücke] marks a lacuna of the manuscripts, [...] an omission)",
     "translation": "Again and again they oppress them and say: we will exterminate them from this world. They eat bread with the sword. The more the age declines, the more wickedness oppresses them. All peoples, borders and tongues worship them.",
     "translator": "Working English translation by the editor (Claude) from Lidzbarski's German, made for this dataset; not a published translation. \"Carried off\" renders hingerafft.",
     "url": "https://archive.org/details/ginza-der-schatz_202402",
     "rights": "German: public domain in the US (Lidzbarski 1925). English: original working translation"
    }
   ],
   "sources": [
    {
     "citation": "Lidzbarski, M., Ginza: Der Schatz oder das große Buch der Mandäer, Göttingen 1925",
     "url": "https://archive.org/details/ginza-der-schatz_202402"
    }
   ],
   "notes": "The Mandaic text is not quoted: the scan's OCR of the Mandaic is unusable, so the German of Lidzbarski stands in for the original and the English is a working translation of the German. In GR XVIII Lidzbarski's footnote says the manuscripts read 150,000 for the fire-age and he corrects it to 156,000. The sequence Ram and Rud, then Surbai and Sarhabel, then Noah, is told three ways in the Ginza (GR I, GR II.1, GR XI) with the same shape: each age ends in a named catastrophe, and each new age is awakened from a surviving man and woman."
  },
  {
   "id": "genesis",
   "people": "Israelites (Genesis)",
   "region": "Israel/Palestine",
   "latitude": 33.3,
   "longitude": 35.6,
   "direction": "decline",
   "scheme": "Eden, the flood, then Babel.",
   "map_story": "The first pair are naked and not ashamed. They eat from trees they did not plant. Adam is two-faced until God saws him in two, and he is dressed in a skin of nail under a cloud of glory. All creatures speak one language, and the serpent lives with them in the house. The woman eats the fruit, which sharpens their understanding, and gives it to the man. The nail-skin is stripped off, Adam sees himself naked, and the beasts fall silent. God takes the serpent’s speech away and “inserted poison under his tongue, and made him an enemy to men”. Outside, Cain kills his brother and builds the first city, giants walk the earth, and violence fills it. After the flood lives fall from 930 years to 120, then to seventy, and at Babel the one language is broken.",
   "map_source": "Genesis 2–11, with Josephus, Jubilees and the rabbis",
   "text_date": "Genesis: composed in stages, c. 6th-5th c. BCE in its final form; Josephus 93/94 CE; Jubilees c. 160-150 BCE; Genesis Rabbah 5th c. CE; Pirkei de-Rabbi Eliezer 8th-9th c. CE",
   "recorded": "Hebrew Bible (Torah), with the retellings that carry the details the telling uses: Josephus (written in Rome in Greek for a non-Jewish public), the Book of Jubilees (Hebrew original, surviving complete only in Ge'ez), and rabbinic midrash from Palestine and Babylonia.",
   "original_language": "Biblical Hebrew (Genesis); Koine Greek (Josephus); Hebrew and Aramaic (midrash); Ge'ez via lost Hebrew (Jubilees)",
   "excerpts": [
    {
     "label": "Eden: the man and woman, the garden, the serpent, the expulsion",
     "citation": "Genesis 2:4-3:24",
     "original": "2:4 אֵ֣לֶּה תוֹלְד֧וֹת הַשָּׁמַ֛יִם וְהָאָ֖רֶץ בְּהִבָּֽרְאָ֑ם בְּי֗וֹם עֲשׂ֛וֹת יְהֹוָ֥ה אֱלֹהִ֖ים אֶ֥רֶץ וְשָׁמָֽיִם׃\n2:5 וְכֹ֣ל ׀ שִׂ֣יחַ הַשָּׂדֶ֗ה טֶ֚רֶם יִֽהְיֶ֣ה בָאָ֔רֶץ וְכׇל־עֵ֥שֶׂב הַשָּׂדֶ֖ה טֶ֣רֶם יִצְמָ֑ח כִּי֩ לֹ֨א הִמְטִ֜יר יְהֹוָ֤ה אֱלֹהִים֙ עַל־הָאָ֔רֶץ וְאָדָ֣ם אַ֔יִן לַֽעֲבֹ֖ד אֶת־הָֽאֲדָמָֽה׃\n2:6 וְאֵ֖ד יַֽעֲלֶ֣ה מִן־הָאָ֑רֶץ וְהִשְׁקָ֖ה אֶֽת־כׇּל־פְּנֵ֥י הָֽאֲדָמָֽה׃\n2:7 וַיִּ֩יצֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃\n2:8 וַיִּטַּ֞ע יְהֹוָ֧ה אֱלֹהִ֛ים גַּן־בְּעֵ֖דֶן מִקֶּ֑דֶם וַיָּ֣שֶׂם שָׁ֔ם אֶת־הָֽאָדָ֖ם אֲשֶׁ֥ר יָצָֽר׃\n2:9 וַיַּצְמַ֞ח יְהֹוָ֤ה אֱלֹהִים֙ מִן־הָ֣אֲדָמָ֔ה כׇּל־עֵ֛ץ נֶחְמָ֥ד לְמַרְאֶ֖ה וְט֣וֹב לְמַאֲכָ֑ל וְעֵ֤ץ הַֽחַיִּים֙ בְּת֣וֹךְ הַגָּ֔ן וְעֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע׃\n2:10 וְנָהָר֙ יֹצֵ֣א מֵעֵ֔דֶן לְהַשְׁק֖וֹת אֶת־הַגָּ֑ן וּמִשָּׁם֙ יִפָּרֵ֔ד וְהָיָ֖ה לְאַרְבָּעָ֥ה רָאשִֽׁים׃\n2:11 שֵׁ֥ם הָֽאֶחָ֖ד פִּישׁ֑וֹן ה֣וּא הַסֹּבֵ֗ב אֵ֚ת כׇּל־אֶ֣רֶץ הַֽחֲוִילָ֔ה אֲשֶׁר־שָׁ֖ם הַזָּהָֽב׃\n2:12 וּֽזְהַ֛ב הָאָ֥רֶץ הַהִ֖וא ט֑וֹב שָׁ֥ם הַבְּדֹ֖לַח וְאֶ֥בֶן הַשֹּֽׁהַם׃\n2:13 וְשֵֽׁם־הַנָּהָ֥ר הַשֵּׁנִ֖י גִּיח֑וֹן ה֣וּא הַסּוֹבֵ֔ב אֵ֖ת כׇּל־אֶ֥רֶץ כּֽוּשׁ׃\n2:14 וְשֵׁ֨ם הַנָּהָ֤ר הַשְּׁלִישִׁי֙ חִדֶּ֔קֶל ה֥וּא הַֽהֹלֵ֖ךְ קִדְמַ֣ת אַשּׁ֑וּר וְהַנָּהָ֥ר הָֽרְבִיעִ֖י ה֥וּא פְרָֽת׃\n2:15 וַיִּקַּ֛ח יְהֹוָ֥ה אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעׇבְדָ֖הּ וּלְשׇׁמְרָֽהּ׃\n2:16 וַיְצַו֙ יְהֹוָ֣ה אֱלֹהִ֔ים עַל־הָֽאָדָ֖ם לֵאמֹ֑ר מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל׃\n2:17 וּמֵעֵ֗ץ הַדַּ֙עַת֙ ט֣וֹב וָרָ֔ע לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ כִּ֗י בְּי֛וֹם אֲכׇלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת׃\n2:18 וַיֹּ֙אמֶר֙ יְהֹוָ֣ה אֱלֹהִ֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂה־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ׃\n2:19 וַיִּ֩צֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים מִן־הָֽאֲדָמָ֗ה כׇּל־חַיַּ֤ת הַשָּׂדֶה֙ וְאֵת֙ כׇּל־ע֣וֹף הַשָּׁמַ֔יִם וַיָּבֵא֙ אֶל־הָ֣אָדָ֔ם לִרְא֖וֹת מַה־יִּקְרָא־ל֑וֹ וְכֹל֩ אֲשֶׁ֨ר יִקְרָא־ל֧וֹ הָֽאָדָ֛ם נֶ֥פֶשׁ חַיָּ֖ה ה֥וּא שְׁמֽוֹ׃\n2:20 וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכׇל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ׃\n2:21 וַיַּפֵּל֩ יְהֹוָ֨ה אֱלֹהִ֧ים ׀ תַּרְדֵּמָ֛ה עַל־הָאָדָ֖ם וַיִּישָׁ֑ן וַיִּקַּ֗ח אַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר תַּחְתֶּֽנָּה׃\n2:22 וַיִּ֩בֶן֩ יְהֹוָ֨ה אֱלֹהִ֧ים ׀ אֶֽת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם׃\n2:23 וַיֹּ֘אמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקְחָה־זֹּֽאת׃\n2:24 עַל־כֵּן֙ יַֽעֲזׇב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד׃\n2:25 וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃\n3:1 וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה יְהֹוָ֣ה אֱלֹהִ֑ים וַיֹּ֙אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן׃\n3:2 וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל׃\n3:3 וּמִפְּרִ֣י הָעֵץ֮ אֲשֶׁ֣ר בְּתוֹךְ־הַגָּן֒ אָמַ֣ר אֱלֹהִ֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן׃\n3:4 וַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹֽא־מ֖וֹת תְּמֻתֽוּן׃\n3:5 כִּ֚י יֹדֵ֣עַ אֱלֹהִ֔ים כִּ֗י בְּיוֹם֙ אֲכׇלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִהְיִיתֶם֙ כֵּֽאלֹהִ֔ים יֹדְעֵ֖י ט֥וֹב וָרָֽע׃\n3:6 וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃\n3:7 וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַֽיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת׃\n3:8 וַֽיִּשְׁמְע֞וּ אֶת־ק֨וֹל יְהֹוָ֧ה אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ יְהֹוָ֣ה אֱלֹהִ֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן׃\n3:9 וַיִּקְרָ֛א יְהֹוָ֥ה אֱלֹהִ֖ים אֶל־הָֽאָדָ֑ם וַיֹּ֥אמֶר ל֖וֹ אַיֶּֽכָּה׃\n3:10 וַיֹּ֕אמֶר אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵחָבֵֽא׃\n3:11 וַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכׇל־מִמֶּ֖נּוּ אָכָֽלְתָּ׃\n3:12 וַיֹּ֖אמֶר הָֽאָדָ֑ם הָֽאִשָּׁה֙ אֲשֶׁ֣ר נָתַ֣תָּה עִמָּדִ֔י הִ֛וא נָֽתְנָה־לִּ֥י מִן־הָעֵ֖ץ וָאֹכֵֽל׃\n3:13 וַיֹּ֨אמֶר יְהֹוָ֧ה אֱלֹהִ֛ים לָאִשָּׁ֖ה מַה־זֹּ֣את עָשִׂ֑ית וַתֹּ֙אמֶר֙ הָֽאִשָּׁ֔ה הַנָּחָ֥שׁ הִשִּׁיאַ֖נִי וָאֹכֵֽל׃\n3:14 וַיֹּ֩אמֶר֩ יְהֹוָ֨ה אֱלֹהִ֥ים ׀ אֶֽל־הַנָּחָשׁ֮ כִּ֣י עָשִׂ֣יתָ זֹּאת֒ אָר֤וּר אַתָּה֙ מִכׇּל־הַבְּהֵמָ֔ה וּמִכֹּ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה עַל־גְּחֹנְךָ֣ תֵלֵ֔ךְ וְעָפָ֥ר תֹּאכַ֖ל כׇּל־יְמֵ֥י חַיֶּֽיךָ׃\n3:15 וְאֵיבָ֣ה ׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב׃\n3:16 אֶֽל־הָאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשׇׁל־בָּֽךְ׃\n3:17 וּלְאָדָ֣ם אָמַ֗ר כִּֽי־שָׁמַ֘עְתָּ֮ לְק֣וֹל אִשְׁתֶּ֒ךָ֒ וַתֹּ֙אכַל֙ מִן־הָעֵ֔ץ אֲשֶׁ֤ר צִוִּיתִ֙יךָ֙ לֵאמֹ֔ר לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכְלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ׃\n3:18 וְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַֽ לָ֑ךְ וְאָכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה׃\n3:19 בְּזֵעַ֤ת אַפֶּ֙יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב׃\n3:20 וַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כׇּל־חָֽי׃\n3:21 וַיַּ֩עַשׂ֩ יְהֹוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כׇּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם׃\n3:22 וַיֹּ֣אמֶר ׀ יְהֹוָ֣ה אֱלֹהִ֗ים הֵ֤ן הָֽאָדָם֙ הָיָה֙ כְּאַחַ֣ד מִמֶּ֔נּוּ לָדַ֖עַת ט֣וֹב וָרָ֑ע וְעַתָּ֣ה ׀ פֶּן־יִשְׁלַ֣ח יָד֗וֹ וְלָקַח֙ גַּ֚ם מֵעֵ֣ץ הַֽחַיִּ֔ים וְאָכַ֖ל וָחַ֥י לְעֹלָֽם׃\n3:23 וַֽיְשַׁלְּחֵ֛הוּ יְהֹוָ֥ה אֱלֹהִ֖ים מִגַּן־עֵ֑דֶן לַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר לֻקַּ֖ח מִשָּֽׁם׃\n3:24 וַיְגָ֖רֶשׁ אֶת־הָֽאָדָ֑ם וַיַּשְׁכֵּן֩ מִקֶּ֨דֶם לְגַן־עֵ֜דֶן אֶת־הַכְּרֻבִ֗ים וְאֵ֨ת לַ֤הַט הַחֶ֙רֶב֙ הַמִּתְהַפֶּ֔כֶת לִשְׁמֹ֕ר אֶת־דֶּ֖רֶךְ עֵ֥ץ הַֽחַיִּֽים׃",
     "original_source": "Miqra according to the Masorah (Hebrew text via Sefaria, from he.wikisource), https://www.sefaria.org/Genesis",
     "translation": "2:4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,\n2:5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.\n2:6 But there went up a mist from the earth, and watered the whole face of the ground.\n2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.\n2:8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.\n2:9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.\n2:10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.\n2:11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;\n2:12 And the gold of that land is good: there is bdellium and the onyx stone.\n2:13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.\n2:14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.\n2:15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.\n2:16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:\n2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.\n2:18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.\n2:19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.\n2:20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.\n2:21 And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;\n2:22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.\n2:23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.\n2:24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.\n2:25 And they were both naked, the man and his wife, and were not ashamed.\n3:1 Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?\n3:2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:\n3:3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.\n3:4 And the serpent said unto the woman, Ye shall not surely die:\n3:5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.\n3:6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.\n3:7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.\n3:8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.\n3:9 And the LORD God called unto Adam, and said unto him, Where art thou?\n3:10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.\n3:11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?\n3:12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.\n3:13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.\n3:14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:\n3:15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.\n3:16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.\n3:17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;\n3:18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;\n3:19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.\n3:20 And Adam called his wife’s name Eve; because she was the mother of all living.\n3:21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.\n3:22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:\n3:23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.\n3:24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.",
     "translator": "King James Version, 1611 (Project Gutenberg #10)",
     "url": "https://www.gutenberg.org/ebooks/10",
     "rights": "public domain (translation); Hebrew text CC-BY-SA (Miqra according to the Masorah)"
    },
    {
     "label": "Cain kills Abel and builds the first city; the line of Cain; Seth and Enosh",
     "citation": "Genesis 4:1-26",
     "original": "4:1 וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֙הַר֙ וַתֵּ֣לֶד אֶת־קַ֔יִן וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהֹוָֽה׃\n4:2 וַתֹּ֣סֶף לָלֶ֔דֶת אֶת־אָחִ֖יו אֶת־הָ֑בֶל וַֽיְהִי־הֶ֙בֶל֙ רֹ֣עֵה צֹ֔אן וְקַ֕יִן הָיָ֖ה עֹבֵ֥ד אֲדָמָֽה׃\n4:3 וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לַֽיהֹוָֽה׃\n4:4 וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַׁע יְהֹוָ֔ה אֶל־הֶ֖בֶל וְאֶל־מִנְחָתֽוֹ׃\n4:5 וְאֶל־קַ֥יִן וְאֶל־מִנְחָת֖וֹ לֹ֣א שָׁעָ֑ה וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד וַֽיִּפְּל֖וּ פָּנָֽיו׃\n4:6 וַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ׃\n4:7 הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשׇׁל־בּֽוֹ׃\n4:8 וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קׇם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃\n4:9 וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃\n4:10 וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה׃\n4:11 וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃\n4:12 כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּת־כֹּחָ֖הּ לָ֑ךְ נָ֥ע וָנָ֖ד תִּֽהְיֶ֥ה בָאָֽרֶץ׃\n4:13 וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהֹוָ֑ה גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא*(בספרי ספרד ואשכנז מִנְּשֽׂוֹא)׃\n4:14 הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כׇל־מֹצְאִ֖י יַֽהַרְגֵֽנִי׃\n4:15 וַיֹּ֧אמֶר ל֣וֹ יְהֹוָ֗ה לָכֵן֙ כׇּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהֹוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כׇּל־מֹצְאֽוֹ׃\n4:16 וַיֵּ֥צֵא קַ֖יִן מִלִּפְנֵ֣י יְהֹוָ֑ה וַיֵּ֥שֶׁב בְּאֶֽרֶץ־נ֖וֹד קִדְמַת־עֵֽדֶן׃\n4:17 וַיֵּ֤דַע קַ֙יִן֙ אֶת־אִשְׁתּ֔וֹ וַתַּ֖הַר וַתֵּ֣לֶד אֶת־חֲנ֑וֹךְ וַֽיְהִי֙ בֹּ֣נֶה עִ֔יר וַיִּקְרָא֙ שֵׁ֣ם הָעִ֔יר כְּשֵׁ֖ם בְּנ֥וֹ חֲנֽוֹךְ׃\n4:18 וַיִּוָּלֵ֤ד לַֽחֲנוֹךְ֙ אֶת־עִירָ֔ד וְעִירָ֕ד יָלַ֖ד אֶת־מְחֽוּיָאֵ֑ל וּמְחִיָּיאֵ֗ל יָלַד֙ אֶת־מְת֣וּשָׁאֵ֔ל וּמְתוּשָׁאֵ֖ל יָלַ֥ד אֶת־לָֽמֶךְ׃\n4:19 וַיִּֽקַּֽח־ל֥וֹ לֶ֖מֶךְ שְׁתֵּ֣י נָשִׁ֑ים שֵׁ֤ם הָֽאַחַת֙ עָדָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית צִלָּֽה׃\n4:20 וַתֵּ֥לֶד עָדָ֖ה אֶת־יָבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י יֹשֵׁ֥ב אֹ֖הֶל וּמִקְנֶֽה׃\n4:21 וְשֵׁ֥ם אָחִ֖יו יוּבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י כׇּל־תֹּפֵ֥שׂ כִּנּ֖וֹר וְעוּגָֽב׃\n4:22 וְצִלָּ֣ה גַם־הִ֗וא יָֽלְדָה֙ אֶת־תּ֣וּבַל קַ֔יִן לֹטֵ֕שׁ כׇּל־חֹרֵ֥שׁ נְחֹ֖שֶׁת וּבַרְזֶ֑ל וַֽאֲח֥וֹת תּֽוּבַל־קַ֖יִן נַֽעֲמָֽה׃\n4:23 וַיֹּ֨אמֶר לֶ֜מֶךְ לְנָשָׁ֗יו עָדָ֤ה וְצִלָּה֙ שְׁמַ֣עַן קוֹלִ֔י נְשֵׁ֣י לֶ֔מֶךְ הַאְזֵ֖נָּה אִמְרָתִ֑י כִּ֣י אִ֤ישׁ הָרַ֙גְתִּי֙ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּרָתִֽי׃\n4:24 כִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃\n4:25 וַיֵּ֨דַע אָדָ֥ם עוֹד֙ אֶת־אִשְׁתּ֔וֹ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁ֑ת כִּ֣י שָֽׁת־לִ֤י אֱלֹהִים֙ זֶ֣רַע אַחֵ֔ר תַּ֣חַת הֶ֔בֶל כִּ֥י הֲרָג֖וֹ קָֽיִן׃\n4:26 וּלְשֵׁ֤ת גַּם־הוּא֙ יֻלַּד־בֵּ֔ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ אֱנ֑וֹשׁ אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם יְהֹוָֽה׃",
     "original_source": "Miqra according to the Masorah (Hebrew text via Sefaria, from he.wikisource), https://www.sefaria.org/Genesis",
     "translation": "4:1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.\n4:2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.\n4:3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.\n4:4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:\n4:5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.\n4:6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?\n4:7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.\n4:8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.\n4:9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?\n4:10 And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.\n4:11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand;\n4:12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.\n4:13 And Cain said unto the LORD, My punishment is greater than I can bear.\n4:14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.\n4:15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.\n4:16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.\n4:17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.\n4:18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.\n4:19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.\n4:20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.\n4:21 And his brother’s name was Jubal: he was the father of all such as handle the harp and organ.\n4:22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.\n4:23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.\n4:24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.\n4:25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.\n4:26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.",
     "translator": "King James Version, 1611 (Project Gutenberg #10)",
     "url": "https://www.gutenberg.org/ebooks/10",
     "rights": "public domain (translation); Hebrew text CC-BY-SA (Miqra according to the Masorah)"
    },
    {
     "label": "The lifespans from Adam to Noah",
     "citation": "Genesis 5:1-32",
     "original": "5:1 זֶ֣ה סֵ֔פֶר*(בספרי תימן סֵ֔פֶר בסמ״ך גדולה) תּוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א אֱלֹהִים֙ אָדָ֔ם בִּדְמ֥וּת אֱלֹהִ֖ים עָשָׂ֥ה אֹתֽוֹ׃\n5:2 זָכָ֥ר וּנְקֵבָ֖ה בְּרָאָ֑ם וַיְבָ֣רֶךְ אֹתָ֗ם וַיִּקְרָ֤א אֶת־שְׁמָם֙ אָדָ֔ם בְּי֖וֹם הִבָּֽרְאָֽם׃\n5:3 וַיְחִ֣י אָדָ֗ם שְׁלֹשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵֽׁת׃\n5:4 וַיִּֽהְי֣וּ יְמֵי־אָדָ֗ם אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שֵׁ֔ת שְׁמֹנֶ֥ה מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n5:5 וַיִּֽהְי֞וּ כׇּל־יְמֵ֤י אָדָם֙ אֲשֶׁר־חַ֔י תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיָּמֹֽת׃\n5:6 וַֽיְחִי־שֵׁ֕ת חָמֵ֥שׁ שָׁנִ֖ים וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־אֱנֽוֹשׁ׃\n5:7 וַֽיְחִי־שֵׁ֗ת אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־אֱנ֔וֹשׁ שֶׁ֣בַע שָׁנִ֔ים וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n5:8 וַיִּֽהְיוּ֙ כׇּל־יְמֵי־שֵׁ֔ת שְׁתֵּ֤ים עֶשְׂרֵה֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃\n5:9 וַיְחִ֥י אֱנ֖וֹשׁ תִּשְׁעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־קֵינָֽן׃\n5:10 וַיְחִ֣י אֱנ֗וֹשׁ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־קֵינָ֔ן חֲמֵ֤שׁ עֶשְׂרֵה֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n5:11 וַיִּֽהְיוּ֙ כׇּל־יְמֵ֣י אֱנ֔וֹשׁ חָמֵ֣שׁ שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃\n5:12 וַיְחִ֥י קֵינָ֖ן שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מַֽהֲלַלְאֵֽל׃\n5:13 וַיְחִ֣י קֵינָ֗ן אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מַֽהֲלַלְאֵ֔ל אַרְבָּעִ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n5:14 וַיִּֽהְיוּ֙ כׇּל־יְמֵ֣י קֵינָ֔ן עֶ֣שֶׂר שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃\n5:15 וַיְחִ֣י מַֽהֲלַלְאֵ֔ל חָמֵ֥שׁ שָׁנִ֖ים וְשִׁשִּׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־יָֽרֶד׃\n5:16 וַיְחִ֣י מַֽהֲלַלְאֵ֗ל אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־יֶ֔רֶד שְׁלֹשִׁ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n5:17 וַיִּהְיוּ֙ כׇּל־יְמֵ֣י מַהֲלַלְאֵ֔ל חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃\n5:18 וַֽיְחִי־יֶ֕רֶד שְׁתַּ֧יִם וְשִׁשִּׁ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־חֲנֽוֹךְ׃\n5:19 וַֽיְחִי־יֶ֗רֶד אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־חֲנ֔וֹךְ שְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n5:20 וַיִּֽהְיוּ֙ כׇּל־יְמֵי־יֶ֔רֶד שְׁתַּ֤יִם וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃\n5:21 וַיְחִ֣י חֲנ֔וֹךְ חָמֵ֥שׁ וְשִׁשִּׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מְתוּשָֽׁלַח׃\n5:22 וַיִּתְהַלֵּ֨ךְ חֲנ֜וֹךְ אֶת־הָֽאֱלֹהִ֗ים אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מְתוּשֶׁ֔לַח שְׁלֹ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n5:23 וַיְהִ֖י כׇּל־יְמֵ֣י חֲנ֑וֹךְ חָמֵ֤שׁ וְשִׁשִּׁים֙ שָׁנָ֔ה וּשְׁלֹ֥שׁ מֵא֖וֹת שָׁנָֽה׃\n5:24 וַיִּתְהַלֵּ֥ךְ חֲנ֖וֹךְ אֶת־הָֽאֱלֹהִ֑ים וְאֵינֶ֕נּוּ כִּֽי־לָקַ֥ח אֹת֖וֹ אֱלֹהִֽים׃\n5:25 וַיְחִ֣י מְתוּשֶׁ֔לַח שֶׁ֧בַע וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־לָֽמֶךְ׃\n5:26 וַיְחִ֣י מְתוּשֶׁ֗לַח אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־לֶ֔מֶךְ שְׁתַּ֤יִם וּשְׁמוֹנִים֙ שָׁנָ֔ה וּשְׁבַ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n5:27 וַיִּהְיוּ֙ כׇּל־יְמֵ֣י מְתוּשֶׁ֔לַח תֵּ֤שַׁע וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃\n5:28 וַֽיְחִי־לֶ֕מֶךְ שְׁתַּ֧יִם וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד בֵּֽן׃\n5:29 וַיִּקְרָ֧א אֶת־שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֞֠ה יְנַחֲמֵ֤נוּ מִֽמַּעֲשֵׂ֙נוּ֙ וּמֵעִצְּב֣וֹן יָדֵ֔ינוּ מִן־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרְרָ֖הּ יְהֹוָֽה׃\n5:30 וַֽיְחִי־לֶ֗מֶךְ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־נֹ֔חַ חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וַחֲמֵ֥שׁ מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n5:31 וַֽיְהִי֙ כׇּל־יְמֵי־לֶ֔מֶךְ שֶׁ֤בַע וְשִׁבְעִים֙ שָׁנָ֔ה וּשְׁבַ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃\n5:32 וַֽיְהִי־נֹ֕חַ בֶּן־חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֣וֹלֶד נֹ֔חַ אֶת־שֵׁ֖ם אֶת־חָ֥ם וְאֶת־יָֽפֶת׃",
     "original_source": "Miqra according to the Masorah (Hebrew text via Sefaria, from he.wikisource), https://www.sefaria.org/Genesis",
     "translation": "5:1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;\n5:2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.\n5:3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth:\n5:4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:\n5:5 And all the days that Adam lived were nine hundred and thirty years: and he died.\n5:6 And Seth lived an hundred and five years, and begat Enos:\n5:7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:\n5:8 And all the days of Seth were nine hundred and twelve years: and he died.\n5:9 And Enos lived ninety years, and begat Cainan:\n5:10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:\n5:11 And all the days of Enos were nine hundred and five years: and he died.\n5:12 And Cainan lived seventy years and begat Mahalaleel:\n5:13 And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:\n5:14 And all the days of Cainan were nine hundred and ten years: and he died.\n5:15 And Mahalaleel lived sixty and five years, and begat Jared:\n5:16 And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:\n5:17 And all the days of Mahalaleel were eight hundred ninety and five years: and he died.\n5:18 And Jared lived an hundred sixty and two years, and he begat Enoch:\n5:19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:\n5:20 And all the days of Jared were nine hundred sixty and two years: and he died.\n5:21 And Enoch lived sixty and five years, and begat Methuselah:\n5:22 And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:\n5:23 And all the days of Enoch were three hundred sixty and five years:\n5:24 And Enoch walked with God: and he was not; for God took him.\n5:25 And Methuselah lived an hundred eighty and seven years, and begat Lamech.\n5:26 And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:\n5:27 And all the days of Methuselah were nine hundred sixty and nine years: and he died.\n5:28 And Lamech lived an hundred eighty and two years, and begat a son:\n5:29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.\n5:30 And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:\n5:31 And all the days of Lamech were seven hundred seventy and seven years: and he died.\n5:32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.",
     "translator": "King James Version, 1611 (Project Gutenberg #10)",
     "url": "https://www.gutenberg.org/ebooks/10",
     "rights": "public domain (translation); Hebrew text CC-BY-SA (Miqra according to the Masorah)"
    },
    {
     "label": "The sons of God and the daughters of men, the giants, and violence filling the earth",
     "citation": "Genesis 6:1-13",
     "original": "6:1 וַֽיְהִי֙ כִּֽי־הֵחֵ֣ל הָֽאָדָ֔ם לָרֹ֖ב עַל־פְּנֵ֣י הָֽאֲדָמָ֑ה וּבָנ֖וֹת יֻלְּד֥וּ לָהֶֽם׃\n6:2 וַיִּרְא֤וּ בְנֵי־הָֽאֱלֹהִים֙ אֶת־בְּנ֣וֹת הָֽאָדָ֔ם כִּ֥י טֹבֹ֖ת הֵ֑נָּה וַיִּקְח֤וּ לָהֶם֙ נָשִׁ֔ים מִכֹּ֖ל אֲשֶׁ֥ר בָּחָֽרוּ׃\n6:3 וַיֹּ֣אמֶר יְהֹוָ֗ה לֹֽא־יָד֨וֹן רוּחִ֤י בָֽאָדָם֙ לְעֹלָ֔ם בְּשַׁגַּ֖ם ה֣וּא בָשָׂ֑ר וְהָי֣וּ יָמָ֔יו מֵאָ֥ה וְעֶשְׂרִ֖ים שָׁנָֽה׃\n6:4 הַנְּפִלִ֞ים הָי֣וּ בָאָ֘רֶץ֮ בַּיָּמִ֣ים הָהֵם֒ וְגַ֣ם אַֽחֲרֵי־כֵ֗ן אֲשֶׁ֨ר יָבֹ֜אוּ בְּנֵ֤י הָֽאֱלֹהִים֙ אֶל־בְּנ֣וֹת הָֽאָדָ֔ם וְיָלְד֖וּ לָהֶ֑ם הֵ֧מָּה הַגִּבֹּרִ֛ים אֲשֶׁ֥ר מֵעוֹלָ֖ם אַנְשֵׁ֥י הַשֵּֽׁם׃\n6:5 וַיַּ֣רְא יְהֹוָ֔ה כִּ֥י רַבָּ֛ה רָעַ֥ת הָאָדָ֖ם בָּאָ֑רֶץ וְכׇל־יֵ֙צֶר֙ מַחְשְׁבֹ֣ת לִבּ֔וֹ רַ֥ק רַ֖ע כׇּל־הַיּֽוֹם׃\n6:6 וַיִּנָּ֣חֶם יְהֹוָ֔ה כִּֽי־עָשָׂ֥ה אֶת־הָֽאָדָ֖ם בָּאָ֑רֶץ וַיִּתְעַצֵּ֖ב אֶל־לִבּֽוֹ׃\n6:7 וַיֹּ֣אמֶר יְהֹוָ֗ה אֶמְחֶ֨ה אֶת־הָאָדָ֤ם אֲשֶׁר־בָּרָ֙אתִי֙ מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה מֵֽאָדָם֙ עַד־בְּהֵמָ֔ה עַד־רֶ֖מֶשׂ וְעַד־ע֣וֹף הַשָּׁמָ֑יִם כִּ֥י נִחַ֖מְתִּי כִּ֥י עֲשִׂיתִֽם׃\n6:8 וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י יְהֹוָֽה׃\n6:9 אֵ֚לֶּה תּוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹהִ֖ים הִֽתְהַלֶּךְ־נֹֽחַ׃\n6:10 וַיּ֥וֹלֶד נֹ֖חַ שְׁלֹשָׁ֣ה בָנִ֑ים אֶת־שֵׁ֖ם אֶת־חָ֥ם וְאֶת־יָֽפֶת׃\n6:11 וַתִּשָּׁחֵ֥ת הָאָ֖רֶץ לִפְנֵ֣י הָֽאֱלֹהִ֑ים וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס׃\n6:12 וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָאָ֖רֶץ וְהִנֵּ֣ה נִשְׁחָ֑תָה כִּֽי־הִשְׁחִ֧ית כׇּל־בָּשָׂ֛ר אֶת־דַּרְכּ֖וֹ עַל־הָאָֽרֶץ׃\n6:13 וַיֹּ֨אמֶר אֱלֹהִ֜ים לְנֹ֗חַ קֵ֤ץ כׇּל־בָּשָׂר֙ בָּ֣א לְפָנַ֔י כִּֽי־מָלְאָ֥ה הָאָ֛רֶץ חָמָ֖ס מִפְּנֵיהֶ֑ם וְהִנְנִ֥י מַשְׁחִיתָ֖ם אֶת־הָאָֽרֶץ׃",
     "original_source": "Miqra according to the Masorah (Hebrew text via Sefaria, from he.wikisource), https://www.sefaria.org/Genesis",
     "translation": "6:1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,\n6:2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.\n6:3 And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.\n6:4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.\n6:5 And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.\n6:6 And it repented the LORD that he had made man on the earth, and it grieved him at his heart.\n6:7 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.\n6:8 But Noah found grace in the eyes of the LORD.\n6:9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.\n6:10 And Noah begat three sons, Shem, Ham, and Japheth.\n6:11 The earth also was corrupt before God, and the earth was filled with violence.\n6:12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.\n6:13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.",
     "translator": "King James Version, 1611 (Project Gutenberg #10)",
     "url": "https://www.gutenberg.org/ebooks/10",
     "rights": "public domain (translation); Hebrew text CC-BY-SA (Miqra according to the Masorah)"
    },
    {
     "label": "Babel: one language, then confusion",
     "citation": "Genesis 11:1-9",
     "original": "11:1 וַיְהִ֥י כׇל־הָאָ֖רֶץ שָׂפָ֣ה אֶחָ֑ת וּדְבָרִ֖ים אֲחָדִֽים׃\n11:2 וַיְהִ֖י בְּנׇסְעָ֣ם מִקֶּ֑דֶם וַֽיִּמְצְא֥וּ בִקְעָ֛ה בְּאֶ֥רֶץ שִׁנְעָ֖ר וַיֵּ֥שְׁבוּ שָֽׁם׃\n11:3 וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ הָ֚בָה נִלְבְּנָ֣ה לְבֵנִ֔ים וְנִשְׂרְפָ֖ה לִשְׂרֵפָ֑ה וַתְּהִ֨י לָהֶ֤ם הַלְּבֵנָה֙ לְאָ֔בֶן וְהַ֣חֵמָ֔ר הָיָ֥ה לָהֶ֖ם לַחֹֽמֶר׃\n11:4 וַיֹּאמְר֞וּ הָ֣בָה ׀ נִבְנֶה־לָּ֣נוּ עִ֗יר וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם וְנַֽעֲשֶׂה־לָּ֖נוּ שֵׁ֑ם פֶּן־נָפ֖וּץ עַל־פְּנֵ֥י כׇל־הָאָֽרֶץ׃\n11:5 וַיֵּ֣רֶד יְהֹוָ֔ה לִרְאֹ֥ת אֶת־הָעִ֖יר וְאֶת־הַמִּגְדָּ֑ל אֲשֶׁ֥ר בָּנ֖וּ בְּנֵ֥י הָאָדָֽם׃\n11:6 וַיֹּ֣אמֶר יְהֹוָ֗ה הֵ֣ן עַ֤ם אֶחָד֙ וְשָׂפָ֤ה אַחַת֙ לְכֻלָּ֔ם וְזֶ֖ה הַחִלָּ֣ם לַעֲשׂ֑וֹת וְעַתָּה֙ לֹֽא־יִבָּצֵ֣ר מֵהֶ֔ם כֹּ֛ל אֲשֶׁ֥ר יָזְמ֖וּ לַֽעֲשֽׂוֹת׃\n11:7 הָ֚בָה נֵֽרְדָ֔ה וְנָבְלָ֥ה שָׁ֖ם שְׂפָתָ֑ם אֲשֶׁר֙ לֹ֣א יִשְׁמְע֔וּ אִ֖ישׁ שְׂפַ֥ת רֵעֵֽהוּ׃\n11:8 וַיָּ֨פֶץ יְהֹוָ֥ה אֹתָ֛ם מִשָּׁ֖ם עַל־פְּנֵ֣י כׇל־הָאָ֑רֶץ וַֽיַּחְדְּל֖וּ לִבְנֹ֥ת הָעִֽיר׃\n11:9 עַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ בָּבֶ֔ל כִּי־שָׁ֛ם בָּלַ֥ל יְהֹוָ֖ה שְׂפַ֣ת כׇּל־הָאָ֑רֶץ וּמִשָּׁם֙ הֱפִיצָ֣ם יְהֹוָ֔ה עַל־פְּנֵ֖י כׇּל־הָאָֽרֶץ׃",
     "original_source": "Miqra according to the Masorah (Hebrew text via Sefaria, from he.wikisource), https://www.sefaria.org/Genesis",
     "translation": "11:1 And the whole earth was of one language, and of one speech.\n11:2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.\n11:3 And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for morter.\n11:4 And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.\n11:5 And the LORD came down to see the city and the tower, which the children of men builded.\n11:6 And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.\n11:7 Go to, let us go down, and there confound their language, that they may not understand one another’s speech.\n11:8 So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.\n11:9 Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.",
     "translator": "King James Version, 1611 (Project Gutenberg #10)",
     "url": "https://www.gutenberg.org/ebooks/10",
     "rights": "public domain (translation); Hebrew text CC-BY-SA (Miqra according to the Masorah)"
    },
    {
     "label": "The lifespans after the flood, falling from 600 years to 148",
     "citation": "Genesis 11:10-26",
     "original": "11:10 אֵ֚לֶּה תּוֹלְדֹ֣ת שֵׁ֔ם שֵׁ֚ם בֶּן־מְאַ֣ת שָׁנָ֔ה וַיּ֖וֹלֶד אֶת־אַרְפַּכְשָׁ֑ד שְׁנָתַ֖יִם אַחַ֥ר הַמַּבּֽוּל׃\n11:11 וַֽיְחִי־שֵׁ֗ם אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־אַרְפַּכְשָׁ֔ד חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n11:12 וְאַרְפַּכְשַׁ֣ד חַ֔י חָמֵ֥שׁ וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שָֽׁלַח׃\n11:13 וַיְחִ֣י אַרְפַּכְשַׁ֗ד אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שֶׁ֔לַח שָׁלֹ֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n11:14 וְשֶׁ֥לַח חַ֖י שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־עֵֽבֶר׃\n11:15 וַֽיְחִי־שֶׁ֗לַח אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־עֵ֔בֶר שָׁלֹ֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n11:16 וַֽיְחִי־עֵ֕בֶר אַרְבַּ֥ע וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־פָּֽלֶג׃\n11:17 וַֽיְחִי־עֵ֗בֶר אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־פֶּ֔לֶג שְׁלֹשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n11:18 וַֽיְחִי־פֶ֖לֶג שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־רְעֽוּ׃\n11:19 וַֽיְחִי־פֶ֗לֶג אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־רְע֔וּ תֵּ֥שַׁע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n11:20 וַיְחִ֣י רְע֔וּ שְׁתַּ֥יִם וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שְׂרֽוּג׃\n11:21 וַיְחִ֣י רְע֗וּ אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שְׂר֔וּג שֶׁ֥בַע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n11:22 וַיְחִ֥י שְׂר֖וּג שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־נָחֽוֹר׃\n11:23 וַיְחִ֣י שְׂר֗וּג אַחֲרֵ֛י הוֹלִיד֥וֹ אֶת־נָח֖וֹר מָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n11:24 וַיְחִ֣י נָח֔וֹר תֵּ֥שַׁע וְעֶשְׂרִ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־תָּֽרַח׃\n11:25 וַיְחִ֣י נָח֗וֹר אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־תֶּ֔רַח תְּשַֽׁע־עֶשְׂרֵ֥ה שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃\n11:26 וַֽיְחִי־תֶ֖רַח שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֙וֹלֶד֙ אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָֽן׃",
     "original_source": "Miqra according to the Masorah (Hebrew text via Sefaria, from he.wikisource), https://www.sefaria.org/Genesis",
     "translation": "11:10 These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:\n11:11 And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.\n11:12 And Arphaxad lived five and thirty years, and begat Salah:\n11:13 And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters.\n11:14 And Salah lived thirty years, and begat Eber:\n11:15 And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters.\n11:16 And Eber lived four and thirty years, and begat Peleg:\n11:17 And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.\n11:18 And Peleg lived thirty years, and begat Reu:\n11:19 And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.\n11:20 And Reu lived two and thirty years, and begat Serug:\n11:21 And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.\n11:22 And Serug lived thirty years, and begat Nahor:\n11:23 And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.\n11:24 And Nahor lived nine and twenty years, and begat Terah:\n11:25 And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters.\n11:26 And Terah lived seventy years, and begat Abram, Nahor, and Haran.",
     "translator": "King James Version, 1611 (Project Gutenberg #10)",
     "url": "https://www.gutenberg.org/ebooks/10",
     "rights": "public domain (translation); Hebrew text CC-BY-SA (Miqra according to the Masorah)"
    },
    {
     "label": "Josephus retells Eden: all animals share one language, the serpent lives with Adam and Eve, the plant \"of sharpness and understanding\", the serpent loses speech and is given poison",
     "citation": "Josephus, Jewish Antiquities 1.40-51 (Whiston, Book 1, chapter 1, section 4)",
     "original": "[40] Ὁ δὴ τοίνυν θεὸς τὸν Ἄδαμον καὶ τὴν γυναῖκα τῶν μὲν ἄλλων φυτῶν ἐκέλευε γεύεσθαι, τοῦ δὲ τῆς φρονήσεως ἀπέχεσθαι, προειπὼν ἁψαμένοις ἀπ᾽ αὐτοῦ ὄλεθρον γενησόμενον.\n[41] ὁμοφωνούντων δὲ κατ᾽ ἐκεῖνο καιροῦ τῶν ζῴων ἁπάντων ὄφις συνδιαιτώμενος τῷ τε Ἀδάμῳ καὶ τῇ γυναικὶ φθονερῶς μὲν εἶχεν ἐφ᾽ οἷς αὐτοὺς εὐδαιμονήσειν ᾤετο πεπεισμένους τοῖς τοῦ θεοῦ παραγγέλμασιν,\n[42] οἰόμενος δὲ συμφορᾷ περιπεσεῖσθαι παρακούσαντας ἀναπείθει κακοήθως τὴν γυναῖκα γεύσασθαι τοῦ φυτοῦ τῆς φρονήσεως ἐν αὐτῷ λέγων εἶναι τήν τε τἀγαθοῦ καὶ τοῦ κακοῦ διάγνωσιν, ἧς γενομένης αὐτοῖς μακάριον καὶ μηδὲν ἀπολείποντα τοῦ θείου διάξειν βίον.\n[43] καὶ παρακρούεται μὲν οὕτω τὴν γυναῖκα τῆς ἐντολῆς τοῦ θεοῦ καταφρονῆσαι: γευσαμένη δὲ τοῦ φυτοῦ καὶ ἡσθεῖσα τῷ ἐδέσματι καὶ τὸν Ἄδαμον ἀνέπεισεν αὐτῷ χρήσασθαι.\n[44] καὶ συνίεσάν τε αὑτῶν ἤδη γεγυμνωμένων καὶ τὴν αἰσχύνην ὕπαιθρον ἔχοντες σκέπην αὑτοῖς ἐπενόουν: τὸ γὰρ φυτὸν ὀξύτητος καὶ διανοίας ὑπῆρχε. φύλλοις οὖν ἑαυτοὺς συκῆς ἐσκέπασαν καὶ ταῦτα πρὸ τῆς αἰδοῦς προβαλόμενοι μᾶλλον ἐδόκουν εὐδαιμονεῖν ὡς ὧν πρότερον ἐσπάνιζον εὑρόντες.\n[45] τοῦ θεοῦ δ᾽ εἰς τὸν κῆπον ἐλθόντος ὁ μὲν Ἄδαμος πρότερον εἰς ὁμιλίαν αὐτῷ φοιτῶν συνειδὼς αὑτῷ τὴν ἀδικίαν ὑπεχώρει, τὸν δὲ θεὸν ἐξένιζε τὸ πραττόμενον καὶ τὴν αἰτίαν ἐπυνθάνετο, δι᾽ ἣν πρότερον ἡδόμενος τῇ πρὸς αὐτὸν ὁμιλίᾳ νῦν φεύγει ταύτην καὶ περιίσταται.\n[46] τοῦ δὲ μηδὲν φθεγγομένου διὰ τὸ συγγινώσκειν ἑαυτῷ παραβάντι τὴν τοῦ θεοῦ πρόσταξιν ‘ἀλλ᾽ ἐμοὶ μέν, εἶπεν ὁ θεός, ἔγνωστο περὶ ὑμῶν, ὅπως βίον εὐδαίμονα καὶ κακοῦ παντὸς ἀπαθῆ βιώσετε μηδεμιᾷ ξαινόμενοι τὴν ψυχὴν φροντίδι, πάντων δ᾽ ὑμῖν αὐτομάτων ὅσα πρὸς ἀπόλαυσιν καὶ ἡδονὴν συντελεῖ κατὰ τὴν ἐμὴν ἀνιόντων πρόνοιαν χωρὶς ὑμετέρου πόνου καὶ ταλαιπωρίας, ὧν παρόντων γῆράς τε θᾶττον οὐκ ἂν ἐπέλθοι καὶ τὸ ζῆν ὑμῖν μακρὸν γένοιτο. ’\n‘[47] νῦν δ᾽ εἰς ταύτην μου τὴν γνώμην ἐνύβρισας παρακούσας τῶν ἐμῶν ἐντολῶν: οὐ γὰρ ἐπ᾽ ἀρετῇ τὴν σιωπὴν ἄγεις, ἀλλ᾽ ἐπὶ συνειδότι πονηρῷ.’\n[48] Ἄδαμος δὲ παρῃτεῖτο τῆς ἁμαρτίας αὑτὸν καὶ παρεκάλει τὸν θεὸν μὴ χαλεπαίνειν αὐτῷ τὴν γυναῖκα τοῦ γεγονότος αἰτιώμενος καὶ λέγων ὑπ᾽ αὐτῆς ἐξαπατηθεὶς ἁμαρτεῖν, ἡ δ᾽ αὖ κατηγόρει τοῦ ὄφεως.\n[49] ὁ δὲ θεὸς ἥττονα γυναικείας συμβουλίας αὐτὸν γενόμενον ὑπετίθει τιμωρίᾳ, τὴν γῆν οὐκέτι μὲν οὐδὲν αὐτοῖς ἀναδώσειν αὐτομάτως εἰπών, πονοῦσι δὲ καὶ τοῖς ἔργοις τριβομένοις τὰ μὲν παρέξειν, τῶν δ᾽ οὐκ ἀξιώσειν. Εὔαν δὲ τοκετοῖς καὶ ταῖς ἐξ ὠδίνων ἀλγηδόσιν ἐκόλαζεν, ὅτι τὸν Ἄδαμον οἷς αὐτὴν ὁ ὄφις ἐξηπάτησε τούτοις παρακρουσαμένη συμφοραῖς περιέβαλεν.\n[50] ἀφείλετο δὲ καὶ τὸν ὄφιν τὴν φωνὴν ὀργισθεὶς ἐπὶ τῇ κακοηθείᾳ τῇ πρὸς τὸν Ἄδαμον καὶ ἰὸν ἐντίθησιν ὑπὸ τὴν γλῶτταν αὐτῷ πολέμιον ἀποδείξας ἀνθρώποις καὶ ὑποθέμενος κατὰ τῆς κεφαλῆς φέρειν τὰς πληγάς, ὡς ἐν ἐκείνῃ τοῦ τε κακοῦ τοῦ πρὸς ἀνθρώπους κειμένου καὶ τῆς τελευτῆς ῥᾴστης τοῖς ἀμυνομένοις ἐσομένης, ποδῶν τε αὐτὸν ἀποστερήσας σύρεσθαι κατὰ τῆς γῆς ἰλυσπώμενον ἐποίησε.\n[51] καὶ ὁ μὲν θεὸς ταῦτα προστάξας αὐτοῖς πάσχειν μετοικίζει τὸν Ἄδαμον καὶ τὴν Εὔαν ἐκ τοῦ κήπου εἰς ἕτερον χωρίον.",
     "original_source": "B. Niese, Flavii Iosephi opera, Berlin 1892, via Perseus (https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0145:book=1:section=41), CC-BY-SA",
     "translation": "God therefore commanded that Adam and his wife should eat of all the rest of the plants, but to abstain from the tree of knowledge; and foretold to them, that if they touched it, it would prove their destruction. But while all the living creatures had one language, at that time the serpent, which then lived together with Adam and his wife, shewed an envious disposition, at his supposal of their living happily, and in obedience to the commands of God; and imagining, that when they disobeyed them, they would fall into calamities, he persuaded the woman, out of a malicious intention, to taste of the tree of knowledge, telling them, that in that tree was the knowledge of good and evil; which knowledge, when they should obtain, they would lead a happy life; nay, a life not inferior to that of a god: by which means he overcame the woman, and persuaded her to despise the command of God. Now when she had tasted of that tree, and was pleased with its fruit, she persuaded Adam to make use of it also. Upon this they perceived that they were become naked to one another; and being ashamed thus to appear abroad, they invented somewhat to cover them; for the tree sharpened their understanding; and they covered themselves with fig-leaves; and tying these before them, out of modesty, they thought they were happier than they were before, as they had discovered what they were in want of. But when God came into the garden, Adam, who was wont before to come and converse with him, being conscious of his wicked behavior, went out of the way. This behavior surprised God; and he asked what was the cause of this his procedure; and why he, that before delighted in that conversation, did now fly from it, and avoid it. When he made no reply, as conscious to himself that he had transgressed the command of God, God said, \"I had before determined about you both, how you might lead a happy life, without any affliction, and care, and vexation of soul; and that all things which might contribute to your enjoyment and pleasure should grow up by my providence, of their own accord, without your own labor and pains-taking; which state of labor and pains-taking would soon bring on old age, and death would not be at any remote distance: but now thou hast abused this my good-will, and hast disobeyed my commands; for thy silence is not the sign of thy virtue, but of thy evil conscience.\" However, Adam excused his sin, and entreated God not to be angry at him, and laid the blame of what was done upon his wife; and said that he was deceived by her, and thence became an offender; while she again accused the serpent. But God allotted him punishment, because he weakly submitted to the counsel of his wife; and said the ground should not henceforth yield its fruits of its own accord, but that when it should be harassed by their labor, it should bring forth some of its fruits, and refuse to bring forth others. He also made Eve liable to the inconveniency of breeding, and the sharp pains of bringing forth children; and this because she persuaded Adam with the same arguments wherewith the serpent had persuaded her, and had thereby brought him into a calamitous condition. He also deprived the serpent of speech, out of indignation at his malicious disposition towards Adam. Besides this, he inserted poison under his tongue, and made him an enemy to men; and suggested to them, that they should direct their strokes against his head, that being the place wherein lay his mischievous designs towards men, and it being easiest to take vengeance on him, that way. And when he had deprived him of the use of his feet, he made him to go rolling all along, and dragging himself upon the ground. And when God had appointed these penalties for them, he removed Adam and Eve out of the garden into another place.",
     "translator": "William Whiston, 1737 (Project Gutenberg #2848); footnote numbers removed",
     "url": "https://www.gutenberg.org/ebooks/2848",
     "rights": "public domain (Whiston); Greek CC-BY-SA (Perseus)"
    },
    {
     "label": "Jubilees: the garden, the serpent, the expulsion, and the closing of the mouths of the beasts that had all spoken \"with one lip and with one tongue\"",
     "citation": "Jubilees 3:15-35 (Charles 1917, pp. 48-51)",
     "translation": "15. And in the first week of the first jubilee, Adam and his wife were in the Garden of Eden for seven years tilling and keeping it, and we gave him work and we instructed him to do everything that is suitable for tillage. 16. And he tilled (the garden), and was naked and knew it not, and was not ashamed, and he protected the garden from the birds and beasts and cattle, and gathered its fruit, and ate, and put aside the residue for himself and for his wife [and put aside that which was being kept]. 17. And after the completion of the seven years, which he had completed there, seven years exactly, and in the second month, on the seventeenth day (of the month), the serpent came and approached the woman, and the serpent said to the woman, \"Hath God commanded you, saying, Ye shall not eat of every tree of the garden?\" 18. And she said to it, \"Of all the fruit of the trees of the garden God hath said unto us, Eat; but of the fruit of the tree which is in the midst of the garden God hath said unto us, Ye shall not eat thereof, neither shall ye touch it, lest ye die.\" 19. And the serpent said unto the woman, \"Ye shall not surely die: for God doth know that on the day ye shall eat thereof, your eyes will be opened, and ye will be as gods, and ye will know good and evil.\" 20. And the woman saw the tree that it was agreeable and pleasant to the eye, and that its fruit was good for food, and she took thereof and ate. 21. And when she had first covered her shame with fig-leaves, she gave thereof to Adam and he ate, and his eyes were opened, and he saw that he was naked. 22. And he took fig-leaves and sewed (them) together, and made an apron for himself, and covered his shame. 23. [the source page misprints this number \"32\"] And God cursed the serpent, and was wroth with it for ever. . . . 24. And He was wroth with the woman, because she hearkened to the voice of the serpent, and did eat; and He said unto her: \"I shall greatly multiply thy sorrow and thy pains in sorrow thou shalt bring forth children, and thy return shall be unto thy husband, and he will rule over thee.\" 25. And to Adam also He said, \"Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee that thou shouldst not eat thereof, cursed be the ground for thy sake: thorns and thistles shall it bring forth to thee, and thou shalt eat thy bread in the sweat of thy face, till thou returnest to the earth from whence thou wast taken; for earth thou art, and unto earth shalt thou return.\" 26. And He made for them coats of skin, and clothed them, and sent them forth from the Garden of Eden. 27. And on that day on which Adam went forth from the garden, he offered as a sweet savour an offering, frankincense, galbanum, and stacte, and spices in the morning with the rising of the sun from the day when he covered his shame. 28. And on that day was closed the mouth of all beasts, and of cattle, and of birds, and of whatever walketh, and of whatever moveth, so that they could no longer speak: for they had all spoken one with another with one lip and with one tongue. 29. And He sent out of the Garden of Eden all flesh that was in the Garden of Eden, and all flesh was scattered according to its kinds, and according to its types unto the places which had been created for them. 30. And to Adam alone did He give (the wherewithal) to cover his shame, of all the beasts and cattle. 31. On this account, it is prescribed on the heavenly tables as touching all those who know the judgment of the law, that they should cover their shame, and should not uncover themselves as the Gentiles uncover themselves. 32. And on the new moon of the fourth month, Adam and his wife went forth from the Garden of Eden, and they dwelt in the land of 'Eldâ, in the land of their creation. 33. And Adam called the name of his wife Eve. 34. And they had no son till the first jubilee, and after this he knew her. 35. Now he tilled the land as he had been instructed in the Garden of Eden.",
     "translator": "R. H. Charles, The Book of Jubilees, London: SPCK 1917 (sacred-texts.com transcription; footnote numbers removed)",
     "url": "https://www.sacred-texts.com/bib/jub/jub15.htm",
     "rights": "public domain"
    },
    {
     "label": "Jubilees: the years of man shorten after the flood; grey-haired infants; then the children begin to study the laws and life lengthens again to a thousand years",
     "citation": "Jubilees 23:9-32 (Charles 1917, pp. 128-132)",
     "translation": "9. For the days of the forefathers, of their life, were nineteen jubilees; and after the Flood they began to grow less than nineteen jubilees, and to decrease in jubilees, and to grow old quickly, and to be full of their days by reason of manifold tribulation and the wickedness of their ways, with the exception of Abraham. 10. For Abraham was perfect in all his deeds with the Lord, and well-pleasing in righteousness all the days of his life; and behold, he did not complete four jubilees in his life, when he had grown old by reason of the wickedness and was full of his days. 11. And all the generations which will arise from this time until the day of the great judgment will grow old quickly, before they complete two jubilees, and their knowledge will forsake them by reason of their old age [and all their knowledge will vanish away]. 12. And in those days, if a man live a jubilee and a half of years, they will say regarding him: \"He hath lived long, and the greater part of his days are pain and sorrow and tribulation, and there is no peace: 13. For calamity followeth on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another, illness and overthrow, and snow and frost and ice, and fever, and chills, and torpor, and famine, and death, and sword, and captivity, and all kinds of calamities and pains.\" 14. And all these will come on an evil generation, which transgresseth on the earth: their works are uncleanness and fornication, and pollution and abominations. 15. Then they will say: \"The days of the forefathers were many (even), unto a thousand years, and were good; but, behold, the days of our life, if a man hath lived many, are three score years and ten, and, if he is strong, four score years, and those evil and there is no peace in the days of this evil generation.\" 16. And in that generation the sons will convict their fathers and their elders of sin and unrighteousness, and of the words of their mouth and the great wickednesses which they perpetrate, and concerning their forsaking the covenant which the Lord made between them and Him, that they should observe and do all His commandments and His ordinances and all His laws, without departing either to the right hand or to the left. 17. For all have done evil, and every mouth speaketh iniquity and all their works are an uncleanness and an abomination, and all their ways are pollution, uncleanness and destruction. 18. Behold the earth will be destroyed on account of all their works, and there will be no seed of the vine, and no oil; for their works are altogether faithless, and they will all perish together, beasts and cattle and birds, and all the fish of the sea, on account of the children of men. 19. And they will strive one with another, the young with the old, and the old with the young, the poor with the rich, and the lowly with the great, and the beggar with the prince, on account of the law and the covenant; for they have forgotten commandment, and covenant, and feasts, and months, and Sabbaths, and jubilees, and all judgments. 20. And they will stand (with bows and) swords and war to turn them back into the way; but they will not return until much blood hath been shed on the earth, one by another. 21. And those who have escaped will not return from their wickedness to the way of righteousness, but they will all exalt themselves to deceit and wealth, that they may each take all that is his neighbour's, and they will name the great name, but not in truth and not in righteousness, and they will defile the holy of holies with their uncleanness and the corruption of their pollution. 22. And a great punishment will befall the deeds of this generation from the Lord, and He will give them over to the sword and to judgment and to captivity, and to be plundered and devoured. 23. And He will wake up against them the sinners of the Gentiles, who have neither mercy nor compassion, and who will respect the person of none, neither old nor young, nor any one, for they are more wicked and strong to do evil than all the children of men. And they will use violence against Israel and transgression against Jacob, And much blood will be shed upon the earth, And there will be none to gather and none to bury. 24. In those days they will cry aloud, And call and pray that they may be saved from the hand of the sinners, the Gentiles; But none will be saved. 25. And the heads of the children will be white with grey hair, And a child of three weeks will appear old like a man of one hundred years, And their stature will be destroyed by tribulation and oppression. 26. And in those days the children will begin to study the laws, And to seek the commandments, And to return to the path of righteousness. 27. And the days will begin to grow many and increase amongst those children of men, Till their days draw nigh to one thousand years, And to a greater number of years than (before) was the number of the days. 28. And there will be no old man Nor one who is not satisfied with his days, For all will be (as) children and youths. 29. And all their days they will complete and live in peace and in joy, And there will be no Satan nor any evil destroyer; For all their days will be days of blessing and healing, 30. And at that time the Lord will heal His servants, And they will rise up and see great peace, And drive out their adversaries. And the righteous will see and be thankful, And rejoice with joy for ever and ever, And will see all their judgments and all their curses on their enemies. 31. And their bones will rest in the earth, And their spirits will have much joy, And they will know that it is the Lord who executeth judgment, And showeth mercy to hundreds and thousands and to all that love Him. 32. And do thou, Moses, write down these words; for thus are they written, and they record (them) on the heavenly tables for a testimony for the generations for ever.",
     "translator": "R. H. Charles, 1917 (sacred-texts.com transcription; footnote numbers removed)",
     "url": "https://www.sacred-texts.com/bib/jub/jub50.htm",
     "rights": "public domain"
    },
    {
     "label": "Adam made androgynous, or with two faces, and sawn in two",
     "citation": "Genesis Rabbah 8:1",
     "original": "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'.",
     "original_source": "Midrash Rabbah -- TE (CC-BY-NC), via Sefaria, https://www.sefaria.org/Bereshit_Rabbah.8.1",
     "translation": "“And God said: Let us make Man in our image, in our likeness, and let them dominate over the fish of the sea, and over the birds of the heavens, and over the animals, and over all the earth, and over every crawling creature that crawls upon the earth” (Genesis 1:26). “And God said: Let us make Man in our image, in our likeness.” Rabbi Yoḥanan began: “Back and front [aḥor vakedem], You shaped me…” (Psalms 139:5) – Rabbi Yoḥanan said: If a person merits, he partakes of two worlds, as it is stated: “Back and front, You shaped me.” But if not, he will come to give an accounting, as it is stated: “You placed Your palm on me” (Psalms 139:5). Rabbi Yirmeya ben Elazar said: When the Holy One blessed be He created Adam the first man, He created him androgynous. That is what is written: “He created them male and female” (Genesis 5:2). Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him with two faces, and [subsequently] He sawed him in two and made [for] him two backs, a back here and a back there. They raised an objection to him: But is it not written: “He took one of his ribs [tzalotav] … [and the Lord God built the rib that He took from the man into a woman]”? (Genesis 2:21–22). He said to them: [It means that He took] one of his two sides, as it says: “And for the tzela of the Tabernacle” (Exodus 26:20), which we translate: “And for the side of the Tabernacle...”. Rabbi Tanḥuma in the name of Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar said: When the Holy One blessed be He created Adam the first man, He created him in an unformed state and he was situated from one end of the world to the other. That is what is written: “Your eyes saw my unformed parts...” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon in the name of Rabbi Elazar said: He created him filling the whole world. From east to west, from where is it derived? It is as it is stated: “Back [aḥor] and front [kedem], You shaped me…” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end of the heavens” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world? It is as it is stated: “You placed Your palm on me” (Psalms 139:5) just as it says: “Distance Your palm from me” (Job 13: 21). Rabbi Elazar said: [Adam was created] last [aḥor] among the acts of creation on the last day, and first [kedem] among the acts of creation on the last day. This is in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: “Let the earth produce the spirit of living beings by their species” (Genesis 1:24) – this is the life spirit of Adam the first man. Rabbi Shimon ben Lakish said: [The creation of Adam was] last [aḥor] among the acts of creation on the last day, and first [kedem] among the acts of creation on the first day. This is in accordance with the opinion of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: “And the spirit of God was hovering over the surface of the water” (Genesis 1:2) – this is the spirit of the messianic king, as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). If a person is meritorious, it is said to him: ‘You preceded the ministering angels’; if not, it is said to him: ‘A fly preceded you, a gnat preceded you, this earthworm preceded you.’ Rav Naḥman said: [Adam was created] last [aḥor] of all the creations, but was first [kedem] for all punishments. Rabbi Shmuel said: Regarding praising [God] as well, he comes last. That is what is written: “Praise the Lord from the heavens…” (Psalms 148:1), and it says the rest of that passage. Then “praise the Lord from the earth, [sea creatures and all depths]” (Psalms 148:7), and it says the rest of that passage. Only after that it says: “Kings of the earth and all nations…” (Psalms 148:11), “young men and maidens” (Psalms 148:12). Rabbi Samlai said: Just as his praising [of God] is only after the animals, the beasts, and the birds, so his creation was only after the animals, the beasts, and the birds. What is the source? It is as it is stated: “Let the water swarm” (Genesis 1:20), and then: “Let the earth produce…” (Genesis 1:24), and then: “And God said: Let us make Man in our image.”",
     "translator": "The Sefaria Midrash Rabbah, 2022 (CC-BY), via Sefaria",
     "url": "https://www.sefaria.org/Bereshit_Rabbah.8.1",
     "rights": "Hebrew CC-BY-NC (Midrash Rabbah, TE); English CC-BY (Sefaria Midrash Rabbah, 2022)"
    },
    {
     "label": "The six things taken from Adam when he sinned: radiance, life, stature, the earth's produce, the tree's fruit, the lights; and the light of the first day withheld from the generations of Enosh, the flood and Babel",
     "citation": "Genesis Rabbah 12:6",
     "original": "תּוֹלְדוֹת אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל תּוֹלְדוֹת שֶׁנֶּאֶמְרוּ בַּתּוֹרָה חֲסֵרִין בַּר מִן תְּרֵין (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ וגו' וְהָדֵין. וּמִפְּנֵי מָה אִינוּן חֲסֵרִין, רַבִּי יוּדָן בְּשֵׁם רַבִּי אָבִין אָמַר כְּנֶגֶד שִׁשָּׁה דְבָרִים שֶׁנִּטְּלוּ מֵאָדָם הָרִאשׁוֹן, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, וְקוֹמָתוֹ, וּפְרִי הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ. חַיָּיו מִנַּיִן (בראשית ג, יט): כִּי עָפָר אַתָּה. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, ח): וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ. אָמַר רַבִּי אַבָּהוּ בְּאוֹתָהּ הַשָּׁעָה גֻּזְעָה קוֹמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן וְנַעֲשֵׂית שֶׁל מֵאָה אַמָּה. פְּרִי הָאִילָן וּפְרִי הָאָרֶץ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. מְאוֹרוֹת, רַבִּי שִׁמְעוֹן בֶּן רַבִּי יְהוּדָה אִישׁ כְּפַר עַכּוֹ אָמַר מִשֵּׁם רַבִּי מֵאִיר, אַף עַל פִּי שֶׁנִּתְקַלְּלוּ הַמְאוֹרוֹת מֵעֶרֶב שַׁבָּת, לֹא לָקוּ עַד מוֹצָאֵי שַׁבָּת. אַתְיָא כְּרַבָּנָן וְלָא אַתְיָא כְּרַבִּי יוֹסֵי, דְּאָמַר רַבִּי יוֹסֵי אָדָם הָרִאשׁוֹן לֹא לָן כְּבוֹדוֹ עִמּוֹ, מַאי טַעְמֵיהּ (תהלים מט, יג): אָדָם בִּיקָר בַּל יָלִין וגו'. וְרַבָּנָן אָמְרֵי בְּמוֹצָאֵי שַׁבָּת נִטַּל זִיווֹ מִמֶּנּוּ וּטְרָדוֹ מִגַּן עֵדֶן, הֲדָא הוּא דִכְתִיב (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם, וּכְתִיב (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, אוֹתָהּ הָאוֹרָה שֶׁנִּבְרָא בָּהּ הָעוֹלָם, אָדָם הָרִאשׁוֹן עָמַד וְהִבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂה דּוֹר אֱנוֹשׁ וּמַעֲשֵׂה דּוֹר הַמַּבּוּל וּמַעֲשֵׂה דּוֹר הַפְלָגָה שֶׁהֵן מְקוּלְקָלִים, עָמַד וּגְנָזוֹ מֵהֶם, שֶׁנֶּאֱמַר (איוב לח, טו): וְיִמָּנַע מֵרְשָׁעִים אוֹרָם. וְלָמָּה גְּנָזוֹ, אֶלָּא גְּנָזוֹ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (בראשית א, ד): וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, וְאֵין טוֹב אֶלָּא צַדִּיקִים, שֶׁנֶּאֱמַר (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב. וּמִנַּיִן שֶׁגְּנָזוֹ לַצַּדִּיקִים, שֶׁנֶּאֱמַר (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ. וְכֵיוָן שֶׁרָאָה אוֹר שֶׁהוּא גָּנוּז לַצַּדִּיקִים שָׂמַח, שֶׁנֶּאֱמַר (משלי יג, ט): וְאוֹר צַדִּיקִים יִשְׂמָח. רַבִּי לֵוִי בְּשֵׁם רַבִּי נְזֵירָא אָמַר, שְׁלשִׁים וְשֵׁשׁ שָׁעוֹת שִׁמְשָׁה אוֹתָהּ הָאוֹרָה, שְׁתֵּים עֶשְׂרֵה שֶׁל עֶרֶב שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל לֵיל שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל שַׁבָּת. כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן בִּקֵּשׁ לְגָנְזָהּ, חָלַק כָּבוֹד לַשַׁבָּת, שֶׁנֶּאֱמַר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי, וּבַמֶּה בֵּרְכוֹ, בָּאוֹר, כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה בְּלֵילֵי שַׁבָּת שִׁמְשָׁה הָאוֹרָה, הִתְחִילוּ הַכֹּל מְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (איוב לז, ג): תַּחַת כָּל הַשָּׁמַיִם יִשְׁרֵהוּ, מִפְּנֵי מָה, (איוב לז, ג): וְאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ. הֵאִירָה אוֹתָהּ הָאוֹרָה כָּל הַיּוֹם וְכָל הַלַּיְלָה. כֵּיוָן שֶׁשָּׁקְעָה חַמָּה בְּמוֹצָאֵי שַׁבָּת הִתְחִיל הַחשֶׁךְ מְמַשְׁמֶשֶׁת וּבָא, בְּאוֹתָהּ שָׁעָה נִתְיָרֵא אָדָם הָרִאשׁוֹן, אָמַר שֶׁמָּא אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית ג, טו): הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב, בָּא לְהִזְדַּוֵּוג לִי, (תהלים קלט, יא): וָאֹמַר אַךְ חשֶׁךְ יְשׁוּפֵנִי, אֶתְמְהָא. מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא זִמֵּן לוֹ שְׁנֵי רְעָפִים וְהִקִּישָׁן זֶה לָזֶה וְיָצָאת הָאוֹר וּבֵרַךְ עָלֶיהָ, הֲדָא הוּא דִכְתִיב (תהלים קלט, יא): וְלַיְלָה אוֹר בַּעֲדֵנִי, אַתְיָא כְּהַהִיא דְּתָנֵי דְּבֵי רַבִּי יִשְׁמָעֵאל מִפְּנֵי מָה מְבָרְכִין עַל הָאוֹר בְּמוֹצָאֵי שַׁבָּת בּוֹרֵא מְאוֹרֵי הָאֵשׁ, מִפְּנֵי שֶׁהוּא תְּחִלַּת בְּרִיָּתוֹ, רַב הוּנָא בְּשֵׁם רַבִּי אַיְּבוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר, אַף בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים מְבָרְכִין עָלָיו, מִפְּנֵי שֶׁשָּׁבַת בְּאוֹתוֹ הַיּוֹם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר, אַף עַל פִּי שֶׁנִּבְרְאוּ הַדְּבָרִים עַל מְלֵיאָתָן, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִתְקַלְקְלוּ, וְעוֹד אֵינָן חוֹזְרִין לְתִקּוּנָן עַד שֶׁיָּבֹא בֶּן פֶּרֶץ, שֶׁנֶּאֱמַר (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פֶּרֶץ, מָלֵא, בִּשְׁבִיל שִׁשָּׁה דְבָרִים שֶׁיַּחְזְרוּ, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, קוֹמָתוֹ, פֵּרוֹת הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ. חַיָּיו מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה סה, כב): כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי וגו', תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אֵין עֵץ אֶלָּא תּוֹרָה, הֵיךְ מָה דְאַתְּ אָמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כו, יג): וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת. תָּנֵי רַבִּי חִיָּא בְּקוֹמָה זְקוּפָה וְלֹא יְרֵאִים מִכָּל בְּרִיָּה. רַבִּי יוּדָן אוֹמֵר מֵאָה אַמָּה כְּאָדָם הָרִאשׁוֹן. רַבִּי שִׁמְעוֹן אָמַר מָאתַיִם אַמָּה. רַבִּי אֶלְעָזָר בַּר רַבִּי שִׁמְעוֹן אָמַר שְׁלשׁ מֵאוֹת, קוֹמְמָאָה, מִיּוּת מָאתַיִם. רַבִּי אַבָּהוּ אָמַר תְּשַׁע מֵאוֹת אַמָּה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי דוֹסָא אָמַר טַעְמֵיהּ דְּרַבִּי אַבָּהוּ מֵהָכָא: כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי, כַּשִּׁקְמָה הַזּוֹ שֶׁהִיא עוֹשָׂה בָּאָרֶץ שֵׁשׁ מֵאוֹת שָׁנָה, וְהַוְּלַד יוֹצֵא מִמְּעֵי אִמּוֹ בְּאַמָּה גְדוּמָה, צֵא וַחֲשֹׁב אַמָּה וּמֶחֱצָה בְּכָל שָׁנָה, הֲרֵי תְּשַׁע מֵאוֹת אַמָּה. פֵּרוֹת הָאָרֶץ וּפֵרוֹת הָאִילָן מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ח, יב): כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וגו'. מְאוֹרוֹת מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וגו'.",
     "original_source": "Midrash Rabbah -- TE (CC-BY-NC), via Sefaria, https://www.sefaria.org/Bereshit_Rabbah.12.6",
     "translation": "The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective? Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned]. They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat, they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him. What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3). Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me, as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day. Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form, when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form, for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits like Adam the first man. Rabbi Shimon said: Two hundred cubits. Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred, and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long. Go out and calculate one-and-a-half cubits per year, that is nine hundred cubits. The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).",
     "translator": "The Sefaria Midrash Rabbah, 2022 (CC-BY), via Sefaria",
     "url": "https://www.sefaria.org/Bereshit_Rabbah.12.6",
     "rights": "Hebrew CC-BY-NC (Midrash Rabbah, TE); English CC-BY (Sefaria Midrash Rabbah, 2022)"
    },
    {
     "label": "Garments of \"light\" in Rabbi Meir's Torah (or, light) rather than garments of \"skin\" (or, skin)",
     "citation": "Genesis Rabbah 20:12",
     "original": "וַיַּעַשׂ ה' אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵּׁם (בראשית ג, כא), בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר מָצְאוּ כָּתוּב כָּתְנוֹת אוֹר, אֵלּוּ בִּגְדֵי אָדָם הָרִאשׁוֹן שֶׁהֵן דּוֹמִים לְפִיגָם, רְחָבִים מִלְּמַטָּה וְצָרִין מִלְּמַעְלָה, רַבִּי יִצְחָק רַבְיָא אוֹמֵר חֲלָקִים הָיוּ כְּצִפֹּרֶן וְנָאִים כְּמַרְגָלִיּוֹת. אָמַר רַבִּי יִצְחָק כִּכְלֵי פִּשְׁתָּן הַדַּקִּים הַבָּאִים מִבֵּית שְׁאָן. כָּתְנוֹת עוֹר, שֶׁהֵן דְּבוּקִים לָעוֹר. רַבִּי אֶלְעָזָר אָמַר אַיגֵיאָה, רַבִּי אַיְבוּ אָמַר אַגְנֶיָיה, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר לָגָאי, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר סִיסַרְטוֹן, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר גַּלֵי קָסִינוֹן, וּבָהֶם הָיוּ בְּכוֹרוֹת מִשְׁתַּמְּשִׁין, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר צֶמֶר גְּמַלִּים וְצֶמֶר אַרְנָבִים הָיוּ. כָּתְנוֹת עוֹר, כֻּתֳּנוֹת שֶׁהֵן בָּאִין מֵעוֹר, אָמַר רַבִּי לֵוִי לִמְּדָתְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ, לְפוּם חֵילָךְ אֱכוֹל וּפְרָא מִן מַה דְּאַתְּ לָבֵישׁ, וְיַתִּיר מִמַּה דְּאַתְּ שָׁרֵי. לְפוּם חֵילָךְ אֱכוֹל, (בראשית ב, טז): מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל. וּפְרָא מִן מַה דְּאַתְּ לָבֵישׁ, וַיַּעַשׂ ה' אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ, וְיַתִּיר מִמַּה דְּאַתְּ שָׁרֵי, שֶׁהֲרֵי שְׁנַיִם הָיוּ שְׁרוּיִין בְּכָל הָעוֹלָם כֻּלּוֹ.",
     "original_source": "Midrash Rabbah -- TE (CC-BY-NC), via Sefaria, https://www.sefaria.org/Bereshit_Rabbah.20.12",
     "translation": "“The Lord God made for Adam and for his wife garments of hide [or], and clothed them” (Genesis 3:21). In Rabbi Meir’s Torah, they found that “garments of or” was written. These are the garments of Adam the first man, that were similar to the common rue, broad at the bottom and narrow at the top. Rabbi Yitzḥak Ravya says: They were as smooth as a fingernail and as pretty as jewels. Rabbi Yitzḥak said: It was like the thin linen garments that come from Beit She’an. [And they were called] garments of hide because they adhered to the skin. Rabbi Elazar said: Goat hides. Rabbi Aivu said: Garments that cover the skin. Rabbi Yehoshua ben Levi said: Hare hides. Rabbi Yosei bar Ḥanina said: Hides with their wool. Rabbi Shimon ben Lakish said: Radiant hides. And the firstborn sons would use them. Rabbi Shmuel bar Naḥman said: They were camel wool and hare wool. [And they were called] “garments of hide” because they were garments that come from hide. Rabbi Levi said: The Torah teaches you proper conduct: Eat according to your means, wear clothing that is less than your means, and dwell in a place that is more than your means. Eat according to your means – “From every tree of the garden you may eat” (Genesis 2:16). Wear clothing that is less than your means –“The Lord God made for Adam and for his wife [garments of hide].” And dwell in a place that is more than your means – as two people resided in the entire world.",
     "translator": "The Sefaria Midrash Rabbah, 2022 (CC-BY), via Sefaria",
     "url": "https://www.sefaria.org/Bereshit_Rabbah.20.12",
     "rights": "Hebrew CC-BY-NC (Midrash Rabbah, TE); English CC-BY (Sefaria Midrash Rabbah, 2022)"
    },
    {
     "label": "Adam's first dress, a skin of nail and a cloud of glory, stripped off when he ate",
     "citation": "Pirkei de-Rabbi Eliezer 14",
     "original": "עֲשָׂרָה יְרִידוֹת יָרַד הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הָאָרֶץ, וְאֵלּוּ הֵן: אַחַת בְּגַן עֵדֶן, וְאַחַת בְּדוֹר הַפְּלַגָּה, וְאַחַת בִּסְדוֹם, וְאַחַת בַּסְּנֶה, וְאַחַת בְּמִצְרַיִם, וְאַחַת בְּסִינַי, וְאַחַת בְּנִקְרַת הַצּוּר, וּשְׁתַּיִם בְּאֹהֶל מוֹעֵד, וְאַחַת לֶעָתִיד לָבֹא.\nאַחַת בְּגַן עֵדֶן. מִנַּיִן? שֶׁנֶּאֱמַר: ״וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן״. וּכְתִיב: ״דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם״. יָשַׁב בְּדִין וְשָׁפַט בְּדִין. אָמַר לוֹ: ״מִפְּנֵי מָה אַתָּה בָּרַחְתָּ מִלְּפָנַי?״ אָמַר: ״אֶת קוֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי עֵירֹם אָנֹכִי וָאֵחָבֵא״.\nמָה הָיָה לְבוּשׁוֹ שֶׁל אָדָם הָרִאשׁוֹן? עוֹר צִפֹּרֶן וַעֲנַן כָּבוֹד הַמְכַסֶּה עָלָיו. וְכֵיוָן שֶׁאָכַל מִפֵּרוֹת הָאִילָן, נִפְשַׁט עוֹרוֹ וְצִפֹּרֶן מֵעָלָיו וְנִסְתַּלְּקָה עֲנַן כָּבוֹד מֵעָלָיו, וְרָאָה עַצְמוֹ עָרוֹם, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה?״\nאָמַר אָדָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹן כָּל הָעוֹלָמִים, כְּשֶׁהָיִיתִי לְבַדִּי לֹא חָטָאתִי לְךָ, אֶלָּא שֶׁהָאִשָּׁה שֶׁהֵבֵאתָ אֶצְלִי הִיא הִדִּיחָה אוֹתִי מִדְּרָכֶיךָ, שֶׁנֶּאֱמַר ״הָאִשָּׁה אֲשֶׁר נָתַתָּ עִמָּדִי״ וְכוּ'. קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לָאִשָּׁה וְאָמַר לָהּ: ״לֹא דַּיֵּךְ שֶׁחָטָאת אֶת עַצְמֵךְ, אֶלָּא שֶׁחָטָאת אֶת אָדָם?״ אָמְרָה לְפָנָיו: רִבּוֹן כָּל הָעוֹלָמִים, הַנָּחָשׁ הִסִּיחַ דַּעְתִּי לַחֲטֹא לְפָנֶיךָ, שֶׁנֶּאֱמַר ״הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל״. וְהֵבִיא שְׁלָשְׁתָּן וְנָתַן עֲלֵיהֶם גְּזַר דִּין מִתִּשְׁעָה קְלָלוֹת וּמָוֶת.\nוְהִפִּיל אֶת סָמָאֵל וְאֶת כַּת שֶׁלּוֹ מִמְּקוֹם קְדֻשָּׁתָן מִן הַשָּׁמַיִם, וְקִצֵּץ רַגְלָיו שֶׁל נָחָשׁ, וּפָקַד עָלָיו לִהְיוֹת מַפְשִׁיט אֶת עוֹרוֹ וּמִצְטַעֵר אַחַת לְשִׁבְעָה שָׁנִים בְּעִצָּבוֹן גָּדוֹל. וְאָרְרוֹ שֶׁיִּהְיֶה שׁוֹאֵף בְּמֵעָיו, וּמְזוֹנוֹ נֶהְפַּךְ בְּמֵעָיו לְעָפָר, וּמְרוֹרַת פְּתָנִים מָוֶת בְּפִיהוּ. תִּתֵּן שִׂנְאָה בֵּינוֹ לְבֵין בְּנֵי הָאִשָּׁה שֶׁהָיוּ רוֹצְצִין אֶת רֹאשׁוֹ, וְאַחַר מִמֶּנּוּ הַמָּוֶת. וְנָתַן לָאִשָּׁה מִתֵּשַׁע קְלָלוֹת וָמָוֶת: עִנּוּי לֵידָה וְעִנּוּי דַּם בְּתוּלִים וְעִנּוּי הֵרָיוֹן וְעִנּוּי גִּדּוּל בָּנִים, וּמְכַסָּה אֶת רֹאשָׁהּ כְּאָבֵל, וְאֵינָהּ מְגַלַּחַת אוֹתָהּ כִּי אִם בִּזְנוּת, וְרָצַע אֶת אָזְנָהּ כְּעֶבֶד עוֹלָם, וּכְשִׁפְחָה מְשָׁרֶתֶת בַּעְלָהּ, וְאֵינָהּ נֶאֱמֶנֶת בְּעֵדוּת, וְאַחַר כָּל אֵלֶּה מָוֶת.\nוְהוֹצִיא דּוֹמִיס לְאָדָם מִתֵּשַׁע קְלָלוֹת וּמָוֶת: וְקִצֵּר כֹּחוֹ, וְקִצֵּר קוֹמָתוֹ, טֻמְאַת הַזָּב, טֻמְאַת הַקֶּרִי, טֻמְאַת תַּשְׁמִישׁ הַמִּטָּה, זוֹרֵעַ חִטִּים וְקוֹצֵר קוֹצִים, וּמַאֲכָלוֹ בְּעֵשֶׂב הָאָרֶץ כַּבְּהֵמָה, לַחְמוֹ בִּדְאָבָה, מְזוֹנוֹתָיו בְּזֵיעַ, וְאַחַר כָּל אֵלּוּ מָוֶת.\nאִם אָדָם חָטָא, מָה חָטְאָה אֶרֶץ שֶׁנֶּאֶרְרָה? אֶלָּא עַל שֶׁלֹּא הִגִּיד אֶת מַעֲשֶׂיהָ, לְפִיכָךְ נֶאֶרְרָה. וּבְשָׁעָה שֶׁבְּנֵי אָדָם חוֹטְאִין בַּעֲבֵירוֹת הַקַּלּוֹת, הוּא מַכֶּה פֵּרוֹתֶיהָ שֶׁל אֶרֶץ בַּעֲבוּר בְּנֵי אָדָם, שֶׁנֶּאֱמַר: ״אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ״.\n(מהדורה אחרת: פרק ארבעה עשר מהדורת ונציה 1544) עֶשֶׂר יְרִידוֹת יָרַד הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הָאָרֶץ, וְאֵלּוּ הֵן: אַחַת בְּגַן עֵדֶן, וְאַחַת בְּדוֹר הַפְּלַגָּה, וְאַחַת בִּסְדֹם, וְאַחַת בַּסְּנֶה, וְאַחַת בְּסִינַי, וּשְׁתַּיִם בְּנִקְרַת הַצּוּר, וּשְׁתַּיִם בְּאֹהֶל מוֹעֵד, וְאַחַת לֶעָתִיד לָבֹא. אַחַת בְּגַן עֵדֶן מִנַּיִן? שֶׁנֶּאֱמַר: ״וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם״, וְכָתוּב אֶחָד אוֹמֵר: ״דּוֹדִי יָרַד לְגַנּוֹ״. יָשַׁב לוֹ בְּדִין אֱמֶת, שׁוֹפֵט צֶדֶק וֶאֱמֶת, קָרָא לְאָדָם וְאָמַר לוֹ: ״לָמָּה בָּרַחְתָּ מִפָּנַי?״ אָמַר לְפָנָיו: ״שִׁמְעֲךָ שָׁמַעְתִּי וְרָעֲדוּ עַצְמוֹתַי״, שֶׁנֶּאֱמַר: ״אֶת קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי עֵירֹם אָנֹכִי״. מַה הָיָה לְבוּשׁוֹ שֶׁל אָדָם הָרִאשׁוֹן? עוֹר שֶׁל צִפֹּרֶן וַעֲנַן כָּבוֹד מְכֻסֶּה עָלָיו. כֵּיוָן שֶׁאָכַל מִפֵּרוֹת הָאִילָן, נִפְשַׁט עוֹר צִפֹּרֶן מֵעָלָיו וְרָאָה עַצְמוֹ עֵרוֹם, וְנִסְתַּלֵּק עֲנַן הַכָּבוֹד מֵעָלָיו, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ״ וְכוּ'. אָמַר אָדָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: ״רִבּוֹן כָּל הָעוֹלָמִים, כְּשֶׁהָיִיתִי לְבַדִּי שֶׁמָּא חָטָאתִי לְךָ? אֶלָּא הָאִשָּׁה שֶׁהֵבֵאתָ אֶצְלִי הִיא הִדִּיחָה אוֹתִי מִדְּבָרֶיךָ״, שֶׁנֶּאֱמַר: ״הָאִשָּׁה אֲשֶׁר נָתַתָּ עִמָּדִי הִוא נָתְנָה לִּי מִן הָעֵץ וָאֹכֵל״.",
     "original_source": "Pirke DeRabbi Eliezer, Sefaria Vocalized Edition (Public Domain), via Sefaria, https://www.sefaria.org/Pirkei_DeRabbi_Eliezer.14",
     "translation": "THE SIN OF ADAM AND EVE TEN descents upon the earth were made by the Holy One, blessed be He; they were: (1) Once in the Garden of Eden; (2) once at (the time of) the generation of the Dispersion; (3) once at Sodom; (4) once at the thorn-bush; (5) once in Egypt; (6) once at Sinai; (7) once at the cleft of the rock; (8) and (9) twice in the tent of Assembly; (10) once in the future.\nOnce in the Garden of Eden; whence do we know? Because it is said, \"And they heard the voice of the Lord God walking in the garden in the cool of the day\" (Gen. 3:8). And it is written, \"My beloved is gone down to his garden, to the beds of spices\" (Cant. 6:2). (God) sat in judgment, and He judged with judgment. He said to him (Adam): Why didst thou flee before Me? He answered Him: I heard Thy voice and my bones trembled, as it is said, \"I heard thy voice in the garden, and I was afraid, || because I was naked: and I hid myself\" (Gen. 3:10).\nWhat was the dress of the first man? A skin of nail, and a cloud of glory covered him. When he ate of the fruits of the tree, the nail-skin was stripped off him, and the cloud of glory departed from him, and he saw himself naked, as it is said, \"And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee?\" (Gen. 3:11).\nAdam said before the Holy One, blessed be He: Sovereign of all worlds! When I was alone, I did not sin against Thee. But the woman whom Thou hast brought to me enticed me away from Thy ways, as it is said, \"The woman whom thou gavest to be with me, she gave me of the tree, and I did eat\" (Gen. 3:12). The Holy One, blessed be He, called unto Eve, and said to her: Was it not enough for thee that thou didst sin in thy own person? But (also) that thou shouldst make Adam sin? She spake before Him: Sovereign of the world! The serpent enticed my mind to sin before Thee, as it is said, \"The serpent beguiled me, and I did eat\" (Gen. 3:13). He brought the three of them and passed sentence of judgment upon them, consisting of nine curses and death.\nHe cast down Sammael and his troop from their holy place in heaven, and cut off the feet of the serpent, and decreed that it should cast its skin and suffer pain once in seven years in great pain, and cursed it || that it should drag itself with its belly (on the ground), and its food is turned in its belly into dust and the gall of asps, and death is in its mouth, and He put hatred between it and the children of the woman, so that they should bruise its head, and after all these (curses comes) death. He gave the woman nine curses and death: the afflictions arising from menstruation and the tokens of virginity [that is, menstrual blood and the blood of defloration]; the affliction of conception in the womb; and the affliction of child-birth; and the affliction of bringing up children; and her head is covered like a mourner, and it is not shaved except on account of immorality, and her ear is pierced like (the ears of) perpetual slaves; and like a hand-maid she waits upon her husband; and she is not believed in (a matter of) testimony; and after all these (curses comes) death.\nHe extended pardon to Adam (as to a part of the) nine curses and death. He curtailed his strength, and He shortened his stature by reason of the impurity connected with issues and with pollution; as well as the impurity arising from sexual intercourse; he was to sow wheat and to reap thistles, and his food was to be the grass of the earth, like that of the beast; and (he was to earn) his bread in anxiety, and his food by the sweat (of his brow); and after all these (curses came) death.\nIf Adam sinned, what was the sin of the earth, that it should be cursed? Because it did not speak against the (evil) deed, therefore it was cursed; for in the hour when the sons of man transgress the graver sins || God sends a plague to the sons of man; and in the hour when the sons of man transgress sins less vital, He smites the fruits of the earth, because of (the sins of) the sons of man, as it is said. \"Cursed is the ground for thy sake\" (Gen. 3:17).",
     "translator": "Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916 (Public Domain), via Sefaria",
     "url": "https://www.sefaria.org/Pirkei_DeRabbi_Eliezer.14",
     "rights": "public domain (Sefaria vocalized edition; Friedlander 1916)"
    }
   ],
   "sources": [
    {
     "citation": "Genesis 2-11, Hebrew and KJV",
     "url": "https://www.sefaria.org/Genesis.2"
    },
    {
     "citation": "Josephus, Antiquities 1.40-51 (Greek, Perseus)",
     "url": "https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0145:book=1:section=41"
    },
    {
     "citation": "Charles, R. H., The Book of Jubilees, SPCK, London 1917",
     "url": "https://www.sacred-texts.com/bib/jub/index.htm"
    },
    {
     "citation": "Genesis Rabbah and Pirkei de-Rabbi Eliezer, Sefaria",
     "url": "https://www.sefaria.org/Bereshit_Rabbah.12.6"
    }
   ],
   "notes": "The summary in the Ages map (\"Adam is two-faced until God saws him in two\", \"nail-skin\", the serpent with no poison until the Fall, one language, Babel) comes from the post-biblical retellings, not from Genesis itself. The Jubilees pages are Charles 1917 as transcribed on sacred-texts.com (Wayback copy); the Jubilees text is Ethiopic and no Ge'ez is given. In Josephus 1.46 God says he had intended a life for the pair without affliction or care, with everything growing of its own accord, and with old age slow to come and life long."
  },
  {
   "id": "sumer",
   "people": "Sumerians and Babylonians",
   "region": "Southern Iraq",
   "latitude": 31.3,
   "longitude": 45.6,
   "direction": "decline",
   "scheme": "Before the flood, then after.",
   "map_story": "In pure Dilmun the lion does not slay, no wailing is heard, and “No old woman belonging to it said there: ‘I am an old woman.’” There is no snake and no scorpion, and all people address the god Enlil in one language, until Enki changes the speech in their mouths and puts contention into it. People are made of clay and the flesh and blood of Wê, the slaughtered god who has understanding. The first kings reign 28,800 years. Tired of human noise, the gods send plague and famine, until mothers bar their doors to their daughters and children are eaten, and then the flood. Afterwards a demon snatches babies from the lap. A child spends a hundred years in nappies with his mother, and reigns shrink to Gilgamesh’s 126 years, his son’s 30 and his grandson’s 15.",
   "map_source": "Enki and Ninhursag; Spell of Nudimmud; Atrahasis; King List, c. 2100–1600 BCE",
   "text_date": "Enki and Ninhursaja: Old Babylonian copies c. 1800 BCE; Spell of Nudimmud (in Enmerkar and the Lord of Aratta): Old Babylonian copies c. 1800 BCE; Sumerian King List: Ur III origin c. 2100 BCE, final forms to c. 1600 BCE (the Eridu Genesis fragment is Old Babylonian, Nippur); Atrahasis: Old Babylonian, Ku-Aya copy c. 1635 BCE",
   "recorded": "Sumerian literary compositions copied by Old Babylonian scribes at Nippur, Ur and elsewhere in what is now southern Iraq, and the Akkadian epic Atrahasis. Enki and Ninhursaja is set in Dilmun, usually identified with Bahrain.",
   "original_language": "Sumerian (Enki and Ninhursaja, Enmerkar, King List, Eridu Genesis); Akkadian (Atrahasis)",
   "summary_long": "Atrahasis is the Old Babylonian epic of the human race, copied by the scribe Ku-Aya at Sippar in about 1635 BCE. It begins with the gods themselves doing the labour of the world, and the junior gods rebel against the work. To end the revolt the gods gather in assembly and slaughter one god, Wê-ila, who \"had personality\" (the Akkadian word is ṭēmu, which Lambert and Millard render \"personality\" and elsewhere \"self\"). The goddess Nintu mixes clay with his flesh and blood, and the first humans are made to carry the work. Lambert and Millard's translation then has a spirit (the Akkadian eṭemmu, the ghost) arise from the flesh of the slain god, and it is proclaimed as a sign that the living man exists. The gods later recall that they slaughtered a god together with his ṭēmu. Humans multiply on the land, and after 1,200 years the noise of mankind has grown too strong for the god Enlil to sleep. The gods answer with a series of sendings meant to cut the people down: plague first, then drought, then famine, each time announced with the same opening, that 1,200 years have not yet passed and the peoples have multiplied. Finally comes the flood, from which the hero Atrahasis is saved with his boat. After the flood the gods do not let mankind fill the earth again as before. Instead they fix limits on birth: some women are to bear and some are not, a demon (the Pašittu) is to snatch the baby from the lap of the woman who bore it, and classes of priestess (the Ugbabtu, Entu and Igisitu women) are to be set apart and taboo so that childbirth is stopped. This is a Mesopotamian account in which mankind's mind or self is itself a murdered god's ṭēmu, and in which the age after the flood is an age of fewer, more fragile births. This summary follows only the lines verified in Lambert and Millard 1969 (Oxford; in copyright): tablet I 223-239, the refrain of the noise and the plagues, and tablet III vii 1-8. The full Akkadian and an English translation are in that edition; no public-domain or open-licensed full text of these lines could be reached.",
   "excerpts": [
    {
     "label": "Enki and Ninhursaja: pure Dilmun where no old woman says \"I am an old woman\"; Enki and the eight plants; the mother goddess's curse and the healing (whole poem)",
     "citation": "Enki and Ninhursaja (ETCSL t.1.1.1), lines 1-281",
     "original": "1 iriki / kug-kug-ga-am3 e-ne ba-am3-me-en-ze2-en kur / dilmunki kug-ga-am3\n2 ki-en-gi kug-ga e-ne / ba-am3-me-en-ze2-en kur dilmunki kug-ga-am3\n3 kur dilmunki / kug-ga-am3 kur dilmun / sikil-am3\n4 kur dilmunki / sikil-am3 kur dilmunki / dadag-ga-am3\n5 dili-ni-ne dilmunki-a / u3-bi2-in-nu2\n6 ki den-ki dam-a-ni-da / ba-an-da-nu2-a-ba\n7 ki-bi sikil-am3 ki-bi dadag-ga-am3\n8 dili-ni-ne dilmunki-a / u3-bi2-in-nu2\n9 ki den-ki dnin-sikil-la ba-an-da-nu2-a-ba\n10 ki-bi sikil-am3 ki-bi dadag-ga-am3\n11 dilmunki-a ugamucen gu3 / gu3 nu-mu-ni-be2\n12 darmucen-e gu3 darmucen-re / nu-mu-ni-ib-be2\n13 ur-gu-la saj jic nu-ub-ra-ra\n14 ur-bar-ra-ke4 sila4 nu-ub-kar-re\n15 ur-gi7 mac2 gam-gam nu-ub-zu\n16 cah2 ce gu7-gu7-e nu-ub-zu\n17 nu-mu-un-su2 munu4 / ur3-ra barag2-ga-ba\n18 mucen-e an-na munu4-bi na-an-gu7-e\n19 tumucen-e saj nu-mu-un-da-ru-e\n20 igi-gig-e / igi-gig-me-en nu-mu-ni-be2\n21 saj-gig-e saj-gig-me-en nu-mu-ni-be2\n22 um-ma-bi um-ma-me-en nu-mu-ni-be2\n23 ab-ba-bi ab-ba-me-en nu-mu-ni-be2\n24 ki-sikil a nu-tu5-a-ni iri-a / nu-mu-ni-ib-sig10-ge\n25 lu2 id2-da bal-e / ji6-de3 nu-mu-ni-be2\n26 nijir-e zag-ga-na nu-um-nijin\n27 nar-e e-lu-lam / nu-mu-ni-be2\n28 zag iri-ka i-lu nu-mu-ni-be2\n29 dnin-sikil-la a-a-ni den-ki-ra gu3 mu-na-de2-e\n30 iri mu-e-cum2 iri mu-e-cum2 / nam-ju10 cum2-ma-zu\n31 dilmun iri mu-e-cum2 iri / <mu-e-cum2 nam-ju10 / cum2-ma-zu>\n32 [X X] mu-e-cum2 iri <mu-e-cum2 / nam-ju10 cum2-ma-zu>\n33 [iri kar] / id2-da nu-un-tuku-a\n34 [X X] mu-e-cum2 iri <mu-e-cum2 / nam-ju10 cum2-ma-zu>\n35 [...] X [...] X\n36 [iri a-cag4] a-gar3 [ab-sin2 / nu-un-tuku]-a / 3 lines missing\n40 [dutu an-na gub-be2-e]\n41 [giri16 DU-a gaba EZENki-na-ta]\n42 [e2-suhur si dnanna-a-ta]\n43 [ka a ki-a DU-DU-ta a dug3 ki-ta ... DU]\n44 jiri3-ma-an gal-la-za a / he2-em-ta-ed3-de3\n45 iri-zu a he2-jal2-la / hu-mu-ra-na8-na8\n46 dilmunki a / he2-<jal2-la / hu-mu-ra-na8-na8>\n47 pu2 a sis-a-zu pu2 a dug3-ga / he2-em\n48 iri-zu e2-gu2 kar-ra kalam-ma-ka / he2-a\n49 dilmunki / e2-<gu2 kar-ra kalam-ma-ka he2-a> / (Possible insertion point for additional lines in a ms. / from Ur: / 49Akur tu-/uk-ri-ic\\ki kug-sig17 ha-ra-li / 49Bna4za-gin3 [X X] X-ga / hu-mu-ra-bal-bal-[e] / 49Ckur me-luh-haki / na4gug nij2-al-di kal-la / 49Djicmec3-cag4-gan / jicab-ba sig5-ga / 49Ema2 gal-gal hu-mu-ra-ab-sa2 / 49Fkur mar-ha-ciki na4 / kal-la na4/duh\\-[ci] / 49Ggaba hu-mu-ra-ab-[X] / 49Hkur ma2-ganki urudu / nij2-kalag-ga lirum4-[(ma)] / 49Ina4esi na4U / na4cu-min3 hu-mu-[X] / 49Kkur ab-baki-ke4 / jicesi me-te-/bi\\ [X] lugal-la hu-mu-ra-ab-[X (X)] / 49Lkur za-lam-jarki siki gun3 (ms: SAHAR) / sag9-ga [X] hu-mu-ra-ab-[X] / 49Mkur elamki-ma siki / igi-saj5 gu2-/un\\-[gu2-un] / hu-mu-ra-ab-bal-[bal-e] / 49Nec3 urim2ki barag nam-lugal-la iri/ki\\ / [...] / 49Oce i3-jic tug2 mah tug2 / sig5 ma2 gal-[gal] hu-mu-ra-ab-[sa2] / 49Pa-ab-ba dajal-la he2-jal2-bi / hu-/mu\\-[...] / 49Qiriki «tuc» ki-tuc-bi ki-tuc / dug3-/ga\\-[am3] / 49Rdilmunki ki-tuc-bi ki-tuc / dug3-/ga\\-[am3?] / 49Sce-bi ce / di4-di4-la2-[am3] / 49Tzu2-lum-bi zu2-lum gu-ul-/gu\\-[la] / 49Uburu14-bi 3-am3 [...] / 49Vjic-bi jic X X [...] )\n50 i3-ne-ce3 dutu ud ne-a\n51 dutu an-na gub-be2-e\n52 giri16 DU-a gaba EZENki-na-ta\n53 /e2\\-suhur si dnanna-a-ta\n54 ka a ki-a DU-DU-ta a dug3 ki-ta mu-na-ra-DU\n55 jiri3-[ma-an] gal-la-na a / im-ta-ed3-de3\n56 iri-ni a he2-jal2-la / im-ta-na8-na8\n57 dilmunki a / he2-<jal2-la / im-ta-na8-na8>\n58 pu2 a sis-a-ni <pu2> a / dug3-ga na-nam\n59 a-cag4 a-gar3 ab-sin2-a-ni ce / mu-na-ab-/X-cum2?\\\n60 iri-ni e2-gu2 kar-ra kalam-ma-ka na-nam\n61 dilmunki / e2-gu2 <kar-ra kalam-ma-ka na-nam>\n62 i3-ne-ce3 dutu ud ne-a ur5 he2-na-nam-ma\n63 dili-niTAR / jectug2-ge tuku-a dnin-tud ama / kalam-ma-ce3\n64 den-ki-ke4 / jectug2-ge tuku-a dnin-tud / <ama kalam-ma-ce3>\n65 jic3-a-ni e-a ba-an-ci-in-dun-e\n66 jic3-a-ni gi-a gir5-gir5-e / ba-an-ci-gir5-gir5-e\n67 jic3-a-ni bar-ce3 mah-he / ca-ba-ra-an-zi-zi\n68 gu3 bi2-in-de2 ambar-ra / lu2 nu-mu-un-dab-be2\n69 den-ki-ke4 gu3 / bi2-in-de2\n70 zi an-na i3-pad3\n71 nu2-a ambar-ra nu2-a ambar-ra / giri17-zal\n72 den-ki-ke4 a ddam-gal-nun-na-ka-ni mi-ni-in-dug4\n73 dnin-hur-saj-ja2-ke4 a / cag4-ga ba-ni-in-ri\n74 a cag4-ga cu ba-ni-in-ti a den-ki-ka3-ka\n75 ud 1-am3 / iti 1-a-ni\n76 ud 2-am3 iti 2-a-ni\n77 ud 3-am3 iti 3-a-ni\n78 ud 4-am3 iti 4-a-ni\n79 ud 5-am3 iti 5-a-ni\n80 ud 6-am3 iti 6-a-ni\n81 [ud] 7-am3 iti 7-a-ni\n82 [ud] 8-am3 <iti 8-a-ni>\n83 [ud] 9-am3 iti 9-a-ni iti nam-munus-a-ka\n84 [i3 li-gin7 i3] / li?-gin7 i3 he-nun-na-gin7\n85 [dnin-tud] ama kalam-ma-ka\n86 [i3 li-gin7]\n87 [dnin-SAR] in-tu-ud\n88 dnin-SAR gu2 id2-da-ke4 / ce3-mi-ni-ib-ed2?\n89 den-ki-ke4 ambar-ra / im-da-la2 e-ne im-da-la2 e-ne\n90 sukkal-a-ni disimu4-de3 gu3 / mu-na-de2-e\n91 lu2-tur sag9-ga-e ne / nu-mu-un-su-ub-be2\n92 dnin-SAR sag9-ga-e / ne nu-mu-un-su-ub-be2\n93 sukkal-a-ni disimu4-de3 / mu-na-ni-ib-gi4-gi4\n94 lu2-tur sag9-ga-e ne / nu-mu-un-su-ub-be2\n95 dnin-SAR / sag9-<ga-e ne nu-mu-un-su-ub-be2>\n96 lugal-ju10 im-dirig ga-ri im-dirig ga-ri\n97 jiri3-ni / 1-a jicma2-a bi2-in-gub\n98 2-kam-ma par2-rim4-ma nam-mi-in-gub\n99 gaba im-ma-an-tab ne im-ma-an-su-ub\n100 den-ki-ke4 a / cag4-ga ba-ni-in-ri\n101 a cag4-ga cu ba-ni-in-ti a den-ki-ga-ka\n102 ud 1-am3 iti 1-am3\n103 ud 2-am3 iti 2-am3\n104 ud 9-am3 iti 9-am3 iti nam-munus-a-ka\n105 i3 li?-[gin7 i3] / li?-gin7 i3 he-nun-na-gin7\n106 [dnin-SAR i3] / /li?\\-<gin7 i3 li-gin7 / i3 he-nun-na-gin7>\n107 dnin-[kur-ra] in-tu-ud\n108 dnin-kur-/ra\\ [gu2 / id2-da-ke4 ce3-mi-ni-ib-ed2]\n109 den-ki-ke4 ambar-ra / im-[da-la2 e-ne im-da-la2 e-ne]\n110 sukkal-a-ni disimu4-de3 [gu3 / mu-na-de2-e]\n111 lu2-tur sag9-ga-e ne / nu-mu-un-[su-ub-be2]\n112 dnin-kur-ra / sag9-ga-e ne nu-mu-un-su-ub-be2\n113 sukkal-a-ni disimu4-de3 / mu-na-ni-ib-gi4-gi4\n114 lu2-tur sag9-ga-e ne su-ub-bu-ma-ni\n115 dnin-kur-ra / sag9-ga-e ne su-ub-bu-ma-ni\n116 lugal-ju10 im-dirig ga-ri im-dirig / ga-ri\n117 jiri3-ni / 1-a jicma2-a bi2-in-gub\n118 2-kam-ma par2-rim4-ma nam-mi-in-gub\n119 gaba im-ma-an-tab ne im-ma-an-su-ub\n120 den-ki-ke4 a / cag4 ba-ni-in-ri\n121 a cag4-ga cu ba-ni-in-ti a den-ki-ga-ka\n122 ud 1-am3 iti 1-a-ni\n123 ud 9-am3 iti 9-a-ni iti nam-munus-a-[ka]\n124 i3 li?-gin7 i3 / li?-gin7 i3 he-nun-[na-gin7]\n125 dnin-kur-ra i3 / li?-<gin7 i3 li-gin7 / i3 he-nun-na>\n126 duttu munus / NI-buluj3 in-[tu-ud] / (Insertion point for additional lines in a ms. of / unknown origin: / 126Adnin-kur-ra dnin-imma3 ci-im-/ma\\-[an-tu-ud] / 126Blu2-tur / i3-buluj3-e ul im-ma-an-[ti] / 126Cdnin-imma3 / gu2 id2-da-kam /ce3\\-em-mi-[...] / 126Dden-ki-ke4 / ma2-ta im-ta-gid2-de3 im-da-la2 X / [...] / 126Ednin-imma3 / gu2 id2-da-kam igi <im>-ma-ni-in-X-[...] / 126Fsukkal-a-ni disimudx(ENKUM)-ra gu3 / mu-na-/de2\\-[e] / 126Glu2-tur sag9-ga-gin7 / je26-e ne nam-in-su-ub / 126Hdnin-imma3 / sag9-ga-gin7 je26-e jic3 / nam-in-du3 / 126Isukkal-a-ni disimudx(ENKUM)-e / mu-na-ni-ib-gi4-gi4 / 126Klugal-ju10 i-im-dirig ga-ri i-im-dirig / ga-ri / 126Ljiri3-ni 1-am3 ma2-a / bi2-gub / 126M2-kam-ma-am3 / par2-rim4-ma u3-bi2-gub / 126Ngaba cu im-mi-in-dab5 ur2-ra-na / nu2-a / 126Olu2-tur jic3 im-mi-in-dug4 ne / im-ma-ni-in-su-[ub] / 126Pden-ki-ke4 dnin-imma3 a cag4 / mu-ni-in-ri / 126Qa cag4-ga cu ba-ni-in-ti a den-ki-ga-kam / 126Rmunus-e ud 1-bi iti 1-bi na-nam / 126Sud 2-bi iti / 2-/bi\\ na-nam / 126Tud 3-bi iti 3-/bi\\ na-nam / 126Uud 4-bi iti 4-[bi] na-nam / 126Vud 5-bi iti 5-/bi\\ na-nam / 126Wud 6-bi iti 6-/bi\\ na-nam / 126X[ud 7]-/bi\\ iti 7-bi na-nam / 126Y[ud 8-bi] iti 8-bi [na]-nam / 126Z[ud 9-bi] iti nam-munus-a-ni /na-nam\\ / 126AA[i3 li-gin7 i3 / li]-gin7 i3 he-nun-na-gin7 / 126BB[dnin-imma3 / i3 li-gin7] i3 he-nun-na-/gin7\\ / 126CC[duttu munus / NI-buluj3 in-tu-ud] )\n127 dnin-tu-re duttu-[ra] gu3 mu-na-de2-[e]\n128 na ga-e-ri / na-ri-ju10 [he2-e-dab5]\n129 inim ga-ra-ab-dug4 / inim-ju10-[ce3 jectug2-zu]\n130 lu2 1-am3 ambar-ra im-da-la2 / [e-ne <im-da-la2 e-ne>]\n131 den-ki-ke4 ambar-ra / im-[da-la2 e-ne <im-da-la2 e-ne>]\n132 igi im-X-X-[...] / 9 lines fragmentary\n142 [...] X [...]\n143 [... duttu] munus / NI-buluj3 X X [...]\n144 [...] X X [...]\n145 [...] X X X a-na X [...]\n146 [...] X X X cag4?-za [...]\n147 [ukuc2 / sur-ra-X] de6-um\n148 /jichachur\\ [gu ul-ul]-ba de6-um\n149 jicjectin ga-ra-an-ba de6-um\n150 e2?-a / saman2-ju10 he2-dab5\n151 den-ki-ke4 / saman2-ju10 / he2-bi2-in-dab5\n152 2-kam-ma a / si-si-da-ni\n153 e a bi2-in-si\n154 pa5 a bi2-in-si\n155 kislah a bi2-in-si\n156 nu-jickiri6 sahar?-ra / hul2-a-na bi2-[...]\n157 gu2-ni gu2-da / im-ci-in-la2-[e-de3]\n158 a-ba-me-en jickiri6 [...]\n159 den-ki-ke4 / nu-jickiri6-[...] / 4 lines missing\n164 [ukuc2 sur-ra-na] im-ma-/na\\-[an-de6]\n165 jichachur gu ul-ul-ba im-ma-na-an-de6\n166 jicjectin ga-ra-an-ba im-ma-na-an-de6 / ur2-ra-ni bi2-in-si-si\n167 den-ki-ke4 igi-ni / im-ma-an-sig7-sig7 jidru cu / bi2-in-du8\n168 den-ki-ke4 duttu-ra jiri3 im-ma-an-gub\n169 e2-na al-dub2-dub2-e / jal2-u3 [jal2-u3]\n170 a-ba-me-en za-e-me-en\n171 je26-e nu-jickiri6 / ukuc2 jichachur [jicjectin] / he2-am3-ce3 ga-mu-ra-ab-cum2\n172 duttu cag4 / hul2-la-ni-ta e2-e jal2 / ba-an-tag4\n173 den-ki-ke4 duttu-ra munus NI-buluj3\n174 ukuc2 sur-ra-na ba-na-ab-cum2-mu\n175 jichachur gu ul-ul-ba ba-na-ab-cum2-mu\n176 jicjectin ga-ra-an-ba ba-na-ab-cum2-mu / (1 line not in the ms. from Nippur:\n177 kac giba-an gu-la im-ma-ab-[...])\n178 duttu munus NI-buluj3 gub3 / mu-na-ab-sig10-ge cu mu-na-sig3-ge\n179 den-ki-ke4 duttu-ra ul im-ma-ni-in-ti\n180 gaba cu im-mi-in-dab ur2-ra-na nu2-a\n181 hac2 mu-un-tag-tag-ge cu mu-un-tag-tag-ge\n182 gaba? cu im-mi-in-dab5? / ur2-ra-na nu2-a\n183 lu2-tur jic3 im-in-du3 ne / im-ma-ni-in-su-ub\n184 den-ki-ke4 duttu a cag4 mu-ni-in-ri\n185 a cag4-ga cu ba-ci-in-ti a den-ki-ga-kam\n186 duttu munus sag9-ga a2? / hac2-ju10 im-me a2? / bar-ju10 a2? / cag4?-ba-ju10 im-[me]\n187 dnin-hur-saj-ja2 a / hac2-ta ba-an-tag-tag / 2 lines fragmentary\n190 [u2jic / im-ma-an-mu2]\n191 [u2lal3 / im-ma]-an-mu2\n192 [u2sar-ra im-ma]-an-mu2\n193 [u2A.NUMUN2 / im]-ma-an-mu2\n194 [u2a-tu-tu im]-ma-an-mu2\n195 [u2ac-tal2-tal2] / /im\\-ma-an-mu2\n196 [u2...] /im\\-ma-an-mu2\n197 [u2am-ha-ru] im-ma-an-mu2\n198 den-ki-ke4 ambar-ra im-da-la2 e-ne / im-da-la2 e-ne\n199 sukkal-a-ni disimu4-de3 gu3 / mu-na-de2-e\n200 u2 je26-e nam-bi / /li\\-bi2-tar-re\n201 a-na-am3 ne-e a-na-am3 ne-e\n202 sukkal-a-ni disimu4-de3 / mu-na-ni-ib2-gi4-gi4\n203 [lugal]-ju10 u2jic / mu-na-ab-be2\n204 mu-na-kud-de3 ba-/gu7\\-[e]\n205 lugal-ju10 / u2lal3 mu-na-ab-be2\n206 mu-na-bur12-re ba-gu7-e\n207 lugal-ju10 /u2sar-ra\\ / mu-<na-ab-be2>\n208 mu-na-kud-de3 ba-<gu7-e>\n209 lugal-ju10 / u2A.NUMUN2 mu-<na-ab-be2>\n210 mu-na-bur12-re / ba-<gu7-e>\n211 [lugal-ju10 / u2a]-tu-tu mu-<na-ab-be2>\n212 [mu-na-kud-de3] ba-<gu7-e>\n213 [lugal-ju10 / u2ac-tal2]-tal2 / mu-<na-ab-be2>\n214 [mu-na-bur12-re ba-gu7-e]\n215 [lugal-ju10 u2... / mu-na-ab-be2]\n216 [mu-na-kud-de3] /ba\\-<gu7-e>\n217 [lugal-ju10 / u2]am-ha-ru mu-na-ab-be2\n218 [mu-na-bu]-re ba-gu7-e\n219 [den-ki]-/ke4\\ / u2 nam-bi bi2-in-tar cag4-ba ba-ni-in-zu\n220 dnin-hur-saj-ja2-ke4 mu den-ki nam-erim2 ba-an-kud\n221 i-bi2 / na-aj2-til3-la en-na ba-ug5-ge-a i-bi2 ba-ra-an-bar-re-en\n222 da-nun-na-ke4-ne / sahar-ta im-mi-in-dur2-dur2-ne-ec\n223 ka5-a den-lil2-ra mu-na-da-ab-be2\n224 je26-e dnin-hur-saj-ja2 / mu-e-ci-tum2-mu-un a-na-am3 / nij2-ba-ju10\n225 den-lil2-le / ka5-a mu-na-ni-ib2-gi4-gi4\n226 za-e dnin-hur-saj-ja2 / mu-e-tum2-mu-un-nam\n227 iri-ja2 2 jic-gan2 ga-ri-du3 / mu-zu he2-pad3-de3\n228 ka5-a / su-ni 1-am3 im-ma-an-kad4-kad4\n229 siki?-ni 1-am3 / im-ma-an-bur2-bur2\n230 igi-ni 1-am3 cim bi2-in-jar / 4 lines fragmentary\n235 [nibruki-ce3 mu]-jen-ne-en den-lil2 [...]\n236 [urim2ki]-/ce3\\ mu-jen-ne-en dnanna [...]\n237 [larsaki]-ce3 / mu-jen-ne-en dutu? [...]\n238 [unugki]-ce3 / mu-jen-ne-en dinana X [...]\n239 [...] X i3-me-a / zi?-ju10 mu-X-tum2-mu [...]\n240 X X X [...]\n241 dnin-hur-saj-ja2 X / [...] / 3 lines fragmentary\n245 [...]-de3-[...]\n246 [...] ba de3? DU\n247 dnin-hur-saj-ja2-ke4 / e2? kas4 im-ma-an-dug4\n248 da-nun-/na\\-[ke4]-/ne\\ tug2-ga-ni / ba-an-dab5-be2-ec\n249 li? im-ma-an-ak-ec\n250 nam im-ma-an-tar-ec\n251 cu li? im-ma-an-bur2-ru-uc\n252 dnin-hur-saj-ja2-ke4 den-ki gal4-la-na ba-ni-in-tuc / (1 line not in the ms. from Nippur:\n253 cu muc3-/ba\\ [...] bar-ba NE X [...])\n254 cec-ju10 a-na-zu / a-ra-gig\n255 ugu-dili2-ju10 ma-gig\n256 dab-u2 / im-ma-ra-an-tu-ud\n257 cec-ju10 a-na-zu a-ra-gig\n258 pa siki-ju10 ma-gig\n259 dnin-siki-la2 / im-ma-ra-an-tu-ud\n260 cec-ju10 a-na-zu a-ra-gig / giri17-ju10 ma-gig\n261 dnin-giri17-u3-du2 / im-ma-ra-an-tu-ud\n262 cec-ju10 a-na-zu a-ra-gig / ka-ju10 ma-gig\n263 dnin-ka-si / im-ma-ra-an-tu-[ud]\n264 cec-ju10 a-na-zu / a-ra-gig zi-ju10 ma-gig\n265 dna-zi / im-ma-ra-an-/tu\\-[ud]\n266 cec-ju10 a-na-zu a-ra-gig / a2-ju10 ma-/gig\\\n267 da2-zi-mu2-a / im-ma-ra-an-/tu\\-[ud]\n268 cec-ju10 a-na-zu a-ra-gig / ti-ju10 ma-[gig]\n269 dnin-ti / im-ma-ra-an-[tu-ud]\n270 cec-ju10 a-na-zu a-ra-gig / zag-ju10 [ma-gig]\n271 den-sa6-ag / im-ma-ra-an-[tu-ud]\n272 di4-di4-la2-la / 2 ba-tud-de3-en-na-ac nij2-/ba / nam\\-[la2]\n273 dab-u2 lugal / u2 he2-a\n274 dnin-siki-la2 en / ma2-gan-na he2-a\n275 dnin-giri17-u3-du2 / dnin-a-zu / ha-ba-an-du12-du12\n276 dnin-ka-si / nij2-cag4 si he2-a\n277 dna-zi u3-mu-un-dar-a / ha-ba-an-du12-du12\n278 da2-zi-[mu2-a] [dnin]-jic-zid-da / ha-ba-an-du12-du12\n279 d/nin\\-[ti] /nin\\ iti-e / he2-a\n280 [den-sa6]-/ag\\ en / dilmun-na he2-a\n281 [den-ki] / za3-mi2",
     "original_source": "ETCSL composite text, in the ETCSL ASCII transliteration (c = sh, j = ng)",
     "translation": "1-4 Pure are the cities -- and you are the ones to whom they are allotted. Pure is Dilmun land. Pure is Sumer -- and you are the ones to whom it is allotted. Pure is Dilmun land. Pure is Dilmun land. Virginal is Dilmun land. Virginal is Dilmun land. Pristine is Dilmun land.\n5-10 He laid her down all alone in Dilmun, and the place where Enki had lain down with his spouse, that place was still virginal, that place was still pristine. He laid her down all alone in Dilmun, and the place where Enki had lain down with Ninsikila, that place was virginal, that place was pristine.\n11-16 In Dilmun the raven was not yet cawing, the partridge not cackling. The lion did not slay, the wolf was not carrying off lambs, the dog had not been taught to make kids curl up, the pig had not learned that grain was to be eaten.\n17-19 When a widow had spread malt on the roof, the birds did not yet eat that malt up there. The pigeon then did not tuck its head under its wing.\n20-26 No eye-diseases said there: \"I am the eye disease.\" No headache said there: \"I am the headache.\" No old woman belonging to it said there: \"I am an old woman.\" No old man belonging to it said there: \"I am an old man.\" No maiden in her unwashed state ...... in the city. No man dredging a river said there: \"It is getting dark.\" No herald made the rounds in his border district.\n27-28 No singer sang an elulam there. No wailings were wailed in the city's outskirts there.\n29-32 Ninsikila said to her father Enki: \"You have given a city. You have given a city. What does your giving avail me? You have given a city, Dilmun. You have given a city. What does your giving avail me? You have given ....... You have given a city. What does your giving avail me?\"\n33-39 \"You have given ......, a city that has no river quay. You have given a city. What does your giving avail me? 1 line fragmentary A city that has no fields, glebe or furrow\" 3 lines missing\n40-43 (Enki answered Ninsikila:) \"When Utu steps up into heaven, fresh waters shall run out of the ground for you from the standing vessels (?) on Ezen's (?) shore, from Nanna's radiant high temple, from the mouth of the waters running underground.\"\n44-49 \"May the waters rise up from it into your great basins. May your city drink water aplenty from them. May Dilmun drink water aplenty from them. May your pools of salt water become pools of fresh water. May your city become an emporium on the quay for the Land. May Dilmun become an emporium on the quay for the Land.\" (Possible insertion point for additional lines in a ms. from Ur:M\n49 A-49P \"May the land of Tukric hand over to you gold from Harali, lapis lazuli and ....... May the land of Meluha load precious desirable cornelian, mec wood of Magan and the best abba wood into large ships for you. May the land of Marhaci yield you precious stones, topazes. May the land of Magan offer you strong, powerful copper, dolerite, u stone and cumin stone. May the Sea-land offer you its own ebony wood, ...... of a king. May the 'Tent'-lands offer you fine multicoloured wools. May the land of Elam hand over to you choice wools, its tribute. May the manor of Urim, the royal throne dais, the city ......, load up into large ships for you sesame, august raiment, and fine cloth. May the wide sea yield you its wealth.\"\n49 Q-49V The city's dwellings are good dwellings. Dilmun's dwellings are good dwellings. Its grains are little grains, its dates are big dates, its harvests are triple ......, its wood is ...... wood.)\n50-54 At that moment, on that day, and under that sun, when Utu stepped up into heaven, from the standing vessels (?) on Ezen's (?) shore, from Nanna's radiant high temple, from the mouth of the waters running underground, fresh waters ran out of the ground for her.\n55-62 The waters rose up from it into her great basins. Her city drank water aplenty from them. Dilmun drank water aplenty from them. Her pools of salt water indeed became pools of fresh water. Her fields, glebe and furrows indeed produced grain for her. Her city indeed became an emporium on the quay for the Land. Dilmun indeed became an emporium on the quay for the Land. At that moment, on that day, and under that sun, so it indeed happened.\n63-68 All alone the wise one, toward Nintud, the country's mother, Enki, the wise one, toward Nintud, the country's mother, was digging his phallus into the dykes, plunging his phallus into the reedbeds. The august one pulled his phallus aside and cried out: \"No man take me in the marsh.\"\n69-74 Enki cried out: \"By the life's breath of heaven I adjure you. Lie down for me in the marsh, lie down for me in the marsh, that would be joyous.\" Enki distributed his semen destined for Damgalnuna. He poured semen into Ninhursaja's womb and she conceived the semen in the womb, the semen of Enki.\n75-87 But her one month was one day, but her two months were two days, but her three months were three days, but her four months were four days, but her five months were five days, but her six months were six days, but her seven months were seven days, but her eight months were eight days, but her nine months were nine days. In the month of womanhood, like juniper oil, like juniper oil, like oil of abundance, Nintud, mother of the country, like juniper oil, gave birth to Ninsar.\n88-96 In turn Ninsar went out to the riverbank. Enki was able to see up there from in the marsh, he was able to see up there, he was. He said to his minister Isimud: \"Is this nice youngster not to be kissed? Is this nice Ninsar not to be kissed?\" His minister Isimud answered him: \"Is this nice youngster not to be kissed? Is this nice Ninsar not to be kissed? My master will sail, let me navigate. He will sail, let me navigate.\"\n97-107 First he put his feet in the boat, next he put them on dry land. He clasped her to the bosom, kissed her, Enki poured semen into the womb and she conceived the semen in the womb, the semen of Enki. But her one month was one day, but her two months were two days, but her nine months were nine days. In the month of womanhood, like juniper oil, like juniper oil, like oil of abundance, Ninsar, like juniper oil, like juniper oil, like oil of abundance, gave birth to Ninkura.\n108-116 In turn Ninkura went out to the riverbank. Enki was able to see up there from in the marsh, he was able to see up there, he was. He said to his minister Isimud: \"Is this nice youngster not to be kissed? Is this nice Ninkura not to kissed?\" His minister Isimud answered him: \"Kiss this nice youngster. Kiss this nice Ninkura. My master will sail, let me navigate. He will sail, let me navigate.\"\n117-126 First he put his feet in the boat, next he put them on dry land. He clasped her to the bosom, kissed her, Enki poured semen into the womb and she conceived the semen in the womb, the semen of Enki. But her one month was one day, but her nine months were nine days. In the month of womanhood, like juniper oil, like juniper oil, like oil of abundance, Ninkura, like juniper oil, like juniper oil, like oil of abundance, gave birth to Uttu, the exalted (?) woman. (Insertion point for additional lines in a ms. of unknown origin:\n126 A-126K Ninkura in turn gave birth to Ninimma. She brought the child up and made her flourish. Ninimma in turn went out to the riverbank. Enki was towing his boat along and was able to see up there, ....... He laid eyes on Ninimma on the riverbank and said to his minister Isimud: \"Have I ever kissed one like this nice youngster? Have I ever made love to one like nice Ninimma?\" His minister Isimud answered him: \"My master will sail, let me navigate. He will sail, let me navigate.\"\n126 L-126Q First he put his feet in the boat, next he put them on dry land. He clasped her to the bosom, lying in her crotch, made love to the youngster and kissed her. Enki poured semen into Ninimma's womb and she conceived the semen in the womb, the semen of Enki.\n126 R-126CC To the woman its one month was but its one day, its two months were but its two days, its three months were but its three days, its four months were but its four days, its five months were but its five days, its six months were but its six days, its seven months were but its seven days, its eight months were but its eight days, and at its nine days, in the month of womanhood, like juniper oil, like juniper oil, like oil of abundance, Ninimma, like juniper oil, like oil of abundance, gave birth to Uttu, the exalted (?) woman.)\n127-146 Nintud said to Uttu: \"Let me advise you, and may you take heed of my advice. Let me speak words to you and may you heed my words. From in the marsh one man is able to see up here, is able to see up here, he is; from in the marsh Enki is able to see up here, is able to see up here, he is. He will set eyes on you.\" 10 lines fragmentary ...... Uttu, the exalted (?) woman ...... 3 lines fragmentary\n147-151 (Uttu said:) \"Bring cucumbers in ......, bring apples with their stems sticking out (?), bring grapes in their clusters, and in the house you will indeed have hold of my halter, O Enki, you will indeed have hold of my halter.\"\n152-158 When he was filling with water a second time, he filled the dykes with water, he filled the canals with water, he filled the fallows with water. The gardener in his joy rose (?) from the dust and embraced him: \"Who are you who ...... the garden?\"\n159-166 Enki (said to) ...... the gardener: 4 lines missing He brought him cucumbers in ......, brought him apples with their stems sticking out (?), brought him grapes in their clusters, filled his lap.\n167-177 Enki made his face attractive and took a staff in his hand. Enki came to a halt at Uttu's, knocked at her house (demanding): \"Open up, open up.\" (She asked): \"Who are you?\" (He answered:) \"I am a gardener. Let me give you cucumbers, apples, and grapes for your 'Yes'.\" Joyfully Uttu opened the house. Enki gave Uttu, the exalted (?) woman, cucumbers in ......, gave her apples with their stems sticking out (?), gave her grapes in their clusters. (1 line not in the ms. from Nippur: He poured beer for her in the large ban measure.)\n178-185 Uttu, the exalted (?) woman, ...... to the left for him, waved the hands for him. Enki aroused Uttu. He clasped her to the bosom, lying in her crotch, fondled her thighs, fondled her with the hand. He clasped her to the bosom, lying in her crotch, made love to the youngster and kissed her. Enki poured semen into Uttu's womb and she conceived the semen in the womb, the semen of Enki.\n186-189 Uttu, the beautiful woman, cried out : \"Woe, my thighs\". She cried out: \"Woe, my liver. Woe, my heart.\" Ninhursaja removed the semen from the thighs. 2 lines fragmentary\n190-197 She grew the 'tree' plant, she grew the 'honey' plant, she grew the 'vegetable' plant, she grew the esparto grass (?), she grew the atutu plant, she grew the actaltal plant, she grew the ...... plant, she grew the amharu plant.\n198-201 Enki was able to see up there from in the marsh, he was able to see up there, he was. He said to his minister Isimud: \"I have not determined the destiny of these plants. What is this one? What is that one?\"\n202-210 His minister Isimud had the answer for him. \"My master, the 'tree' plant,\" he said to him, cut it off for him and Enki ate it. \"My master, the 'honey' plant,\" he said to him, pulled it up for him and Enki ate it. \"My master, the 'vegetable' plant,\" he said to him, cut it off for him and Enki ate it. \"My master, the alfalfa grass (?),\" he said to him, pulled it up for him and Enki ate it.\n211-219 \"My master, the atutu plant,\" he said to him, cut it off for him and Enki ate it. \"My master, the actaltal plant,\" he said to him, pulled it up for him and Enki ate it. \"My master, the ...... plant,\" he said to him, cut it off for him and Enki ate it. \"My master, the amharu plant,\" he said to him, pulled it up for him and Enki ate it. Enki determined the destiny of the plants, had them know it in their hearts.\n220-227 Ninhursaja cursed the name Enki: \"Until his dying day, I will never look upon him with life-giving eye.\" The Anuna sat down in the dust. But a fox was able to speak to Enlil: \"If I bring Ninhursaja to you, what will be my reward?\" Enlil answered the fox: \"If you bring Ninhursaja to me, I shall erect two standards for you in my city and you will be renowned.\"\n228-234 The fox first anointed his body, first shook out his fur (?), first put kohl on his eyes. 4 lines fragmentary\n235-246 (The fox said to Ninhursaja:) \"I have been to Nibru, but Enlil ....... I have been to Urim, but Nanna ....... I have been to Larsa, but Utu ....... I have been to Unug, but Inana ....... I am seeking refuge with one who is .......\" 7 lines fragmentary\n247-253 Ninhursaja hastened to the temple. The Anuna slipped off her garment, made ......, determined its destiny and ....... Ninhursaja made Enki sit by her vagina. (1 line not in the ms. from Nippur: She placed (?) her hands on ....... and ....... on its outside.)\n254-263 (Ninhursaja asked:) \"My brother, what part of you hurts you?\" \"The top of my head (ugu-dili) hurts me.\" She gave birth to Ab-u out of it. \"My brother, what part of you hurts you?\" \"The locks of my hair (siki) hurt me.\" She gave birth to Ninsikila out of it. \"My brother, what part of you hurts you?\" \"My nose (giri) hurts me.\" She gave birth to Ningiriudu out of it. \"My brother, what part of you hurts you?\" \"My mouth (ka) hurts me.\" She gave birth to Ninkasi out of it.\n264-271 \"My brother, what part of you hurts you?\" \"My throat (zi) hurts me.\" She gave birth to Nazi out of it. \"My brother, what part of you hurts you?\" \"My arm (a) hurts me.\" She gave birth to Azimua out of it. \"My brother, what part of you hurts you?\" \"My ribs (ti) hurt me.\" She gave birth to Ninti out of it. \"My brother, what part of you hurts you?\" \"My sides (zag) hurt me.\" She gave birth to Ensag out of it.\n272-280 (She said:) \"For the little ones to whom I have given birth may rewards not be lacking. Ab-u shall become king of the grasses, Ninsikila shall become lord of Magan, Ningiriudu shall marry Ninazu, Ninkasi shall be what satisfies the heart, Nazi shall marry Nindara, Azimua shall marry Ninjiczida, Ninti shall become the lady of the month, and Ensag shall become lord of Dilmun.\"\n281 Praise be to Father Enki.",
     "translator": "ETCSL translation (J. A. Black et al.), Oxford 1998-2006",
     "url": "https://etcsl.orinst.ox.ac.uk/section1/tr111.htm",
     "rights": "ETCSL, Black, Cunningham, Fluckiger-Hawker, Robson, Taylor and Zolyomi, The Electronic Text Corpus of Sumerian Literature, Oxford 1998-2006; freely available online with citation (treated as open-licensed per the editor's brief)"
    },
    {
     "label": "The incantation of Nudimmud: the day when there is no snake and no scorpion, when all the lands address Enlil in one language, until Enki changes the speech of mankind",
     "citation": "Enmerkar and the Lord of Aratta (ETCSL t.1.8.2.3), lines 134-155",
     "original": "134 e2-nun-e2-nun-ba / cir3 kug nam-cub tuku-a-ba\n135 nam-cub dnu-dim2-mud-da-ke4 e-ne-ra / dug4-mu-na-ab\n136 ud-ba muc nu-jal2-am3 jiri2 / nu-jal2-am3\n137 kir4 nu-jal2-am3 ur-mah / nu-jal2-am3\n138 ur-gir15 ur-bar-ra / nu-jal2-am3\n139 ni2 tej3-ja2 su zi-zi-i / nu-jal2-am3\n140 lu2-ulu3lu gaba cu jar nu-tuku\n141 ud-ba kur cuburki ha-ma-ziki\n142 eme ha-mun ki-en-gi kur gal me / nam-nun-na-ka\n143 ki-uri kur me-te jal2-la\n144 kur mar-tu u2-sal-la / nu2-a\n145 an-ki nijin2-na uj3 saj / sig10-ga\n146 den-lil2-ra eme / 1-am3 he2-en-na-da-ab-dug4\n147 ud-ba a-da en a-da nun a-da lugal-la\n148 den-ki a-da en a-da nun a-da / lugal-la\n149 a-da en-e a-da nun-e a-da lugal-la\n150 den-ki en / he2-jal2-la en dug4-ga zid-da\n151 en jectug2-ga igi jal2 / kalam-ma-ke4\n152 mas-su dijir-re-e-ne-ke4\n153 jectug2-ge pad3-da en eridugki-ga-ke4\n154 ka-ba eme i3-kur2 en-na mi-ni-in-jar-ra\n155 eme nam-lu2-ulu3 1 / i3-me-[am2]",
     "original_source": "ETCSL composite text, in the ETCSL ASCII transliteration (c = sh, j = ng)",
     "translation": "134-155 \"Chant to him the holy song, the incantation sung in its chambers -- the incantation of Nudimmud: \"On that day when there is no snake, when there is no scorpion, when there is no hyena, when there is no lion, when there is neither dog nor wolf, when there is thus neither fear nor trembling, man has no rival! At such a time, may the lands of Cubur and Hamazi, the many-tongued, and Sumer, the great mountain of the me of magnificence, and Akkad, the land possessing all that is befitting, and the Martu land, resting in security -- the whole universe, the well-guarded people -- may they all address Enlil together in a single language! For at that time, for the ambitious lords, for the ambitious princes, for the ambitious kings, Enki, for the ambitious lords, for the ambitious princes, for the ambitious kings, for the ambitious lords, for the ambitious princes, for the ambitious kings -- Enki, the lord of abundance and of steadfast decisions, the wise and knowing lord of the Land, the expert of the gods, chosen for wisdom, the lord of Eridug, shall change the speech in their mouths, as many as he had placed there, and so the speech of mankind is truly one.\" \"",
     "translator": "ETCSL translation (J. A. Black et al.), Oxford 1998-2006",
     "url": "https://etcsl.orinst.ox.ac.uk/section1/tr1823.htm",
     "rights": "ETCSL, Black, Cunningham, Fluckiger-Hawker, Robson, Taylor and Zolyomi, The Electronic Text Corpus of Sumerian Literature, Oxford 1998-2006; freely available online with citation (treated as open-licensed per the editor's brief)"
    },
    {
     "label": "The Sumerian King List, the reigns before the flood and after: 28,800 and 36,000 years at Eridug; then Kic, E-ana and Unug, falling to Gilgamesh's 126, his son's 30 and his grandson's 15",
     "citation": "The Sumerian King List (ETCSL t.2.1.1), lines 1-133",
     "original": "1 [nam]-lugal an-ta / ed3-de3-a-ba\n2 /eridug\\ki nam-lugal-la\n3 eridugki a2-lu-lim lugal\n4 mu 28800 i3-ak\n5 a2-lal3-jar mu 36000 / i3-ak\n6 2 lugal\n7 mu-<bi> 64800 ib2-ak\n8 eridugki ba-cub\n9 nam-lugal-bi bad3-tibiraki-ce3\n10 ba-de6\n11 bad3-tibiraki en-me-en-lu2-an-na\n12 mu 43200 i3-ak\n13 en-me-en-gal-an-na\n14 mu 28800 i3-ak\n15 ddumu-zid sipad mu 36000 / i3-ak\n16 3 lugal\n17 mu-bi 108000 ib2-ak\n18 bad3-tibiraki / ba-cub-be2-en\n19 nam-lugal-bi la-ra-agki-ce3 ba-de6\n20 la-ra-agki en-sipad-zid-an-na\n21 mu 28800 i3-ak\n22 1 lugal\n23 mu-bi 28800 ib2-ak\n24 la-ra-agki / ba-cub-be2-en\n25 nam-lugal-bi zimbirki-ce3 ba-de6\n26 zimbirki en-me-en-dur2-an-na\n27 lugal-am3 mu 21000 i3-ak\n28 1 lugal\n29 mu-bi 21000 ib2-ak\n30 zimbirki / ba-cub-be2-en\n31 nam-lugal-bi curuppagki-<ce3> ba-de6\n32 curuppagki ubara-tu3-tu3\n33 lugal-am3 mu 18600 i3-ak\n34 1 lugal\n35 mu-bi 18600 ib2-ak\n36 5 iriki-me-ec\n37 8 lugal\n38 mu-<bi> 241200 ib2-ak\n39 a-ma-ru ba-ur3-«ra-ta»\n40 ejer a-ma-ru / ba-ur3-ra-ta\n41 nam-lugal an-ta ed3-de3-a-ba\n42 kicki nam-lugal-la\n43 kicki jucurx(JIC.UR3)\n44 lugal-am3\n45 mu 1200 i3-ak\n46 kul2-la-si2-na-/be\\-el\n47 mu 960 (ms. P2+L2 / has instead: 900) i3-ak\n48 na-an-jic-li-ic-ma / 49 (ms. P2+L2 has:) /670\\ mu / i3-ak\n50 en-tarah-an-na-ke4 / 51 (ms. P2+L2 has:) 420 mu / a-ra2 X [(X)]-am3 iti 3 ud 3 1/2 i3-ak\n52 ba-bu-um X [(X)] / 53 (ms. P2+L2 has:) 300 mu / i3-[ak]\n54 pu-an-/nu-um\\ mu /840\\ (ms. P2+L2 has instead: /240 / \\) i3-ak\n55 ka3-li2-bu-um\n56 mu 960 (ms. P2+L2 / has instead: 900) i3-ak\n57 ka-lu-mu-um mu 840 (mss. P3+BT14, Su1 have instead: / 900) i3-ak\n58 zu2-qa2-qi4-ip\n59 mu 900 (ms. Su1 has / instead: 600) i3-ak / (In mss. P2+L2, P3+BT14, P5, ll. 60-61 precede ll. 57-59.)\n60 a2-tab / (mss. P2+L2, P3+BT14, P5 have instead: a2-ba) mu 600 i3-ak\n61 <mac-da3 dumu> a2-tab-ba mu 840 (ms. Su1 has instead: 720) i3-ak\n62 ar-wi-u2-um dumu mac-da3-ke4\n63 mu 720 i3-ak\n64 e-ta-na sipad lu2 / an-ce3\n65 ba-ed3-de3\n66 lu2 kur-kur mu-un-gen6-na\n67 lugal-am3 mu 1500 (ms. P2+L2 has instead: 635) i3-ak\n68 ba-li-ih\n69 dumu e-ta-na-ke4\n70 mu 400 (mss. P2+L2, / Su1 have instead: 410) i3-ak\n71 en-me-nun-na mu 660 (ms. P2+L2 has instead: 621) / i3-ak\n72 me-lem4-kicki dumu / en-me-nun-na-ke4\n73 mu 900 i3-ak / (ms. P3+BT14 adds the line: / 73A1560 mu bal en-me-nun-na-kam)\n74 bar-sal-nun-na / dumu en-me-nun-na-ke4 (mss. P5, P3+BT14 have instead: bar-sal-nun-na)\n75 mu 1200 i3-ak\n76 zamugx(DUB)za-mug / dumu bar-sal-nun-na-ke4\n77 mu 140 i3-ak\n78 ti-iz-qar dumu zamugx(DUB)za-mug-ke4\n79 mu 305! i3-ak / (ms. P3+BT14 adds the line: / 79A1620? + X X [X X] X MU?)\n80 il-ku-u2 mu 900 / i3-ak\n81 il-ta-sa-du-um\n82 mu 1200 i3-ak\n83 en-me-en-barag-ge-si / 84 lu2 ma-da elamki-ma\n85 jictukul-bi ib2-ta-an-gur2\n86 lugal-am3 mu 900 i3-ak\n87 ag-ga3\n88 dumu en-me-en-barag-ge-si-ke4\n89 mu 625 i3-ak / (ms. P3+BT14 adds 2 lines: / 89A/1525\\ /mu\\ [bal] / 89Ben-me-/barag\\-[ge4-e-si])\n90 23 lugal\n91 mu-bi 24510 iti 3\n92 ud 3 ud 1/2 ib2-ak\n93 kicki jictukul / ba-an-sig3\n94 nam-lugal-bi e2-an-na-ce3 ba-de6\n95 e2-an-na-ka\n96 mec3-ki-aj2-ga-ce-er\n97 dumu dutu en-am3\n98 lugal-am3 mu /324\\ (ms. P2+L2 has instead: 325) i3-ak\n99 mec3-ki-aj2-ga-ce-er\n100 ab-ba ba-an-kur9\n101 hur-saj-ce3 ba-an-ed3\n102 en-me-er-kar2 dumu mec3-ki-aj2-ga-ce-er\n103 lugal unugki-ga lu2 / unugki\n104 mu-un-du3-a (mss. L1+N1, P2+L2 have instead: / mu-un-da-du3-a)\n105 lugal-am3\n106 mu 420 (ms. TL has / instead: X + 900) i3-ak / (ms. P3+BT14 adds the line: / 106A745 mu [bal] mec3-ki-in-ga-ce7-[er]) / (ms. TL adds instead the line: / 106Ben-am3 lugal-SI.NAM.SAR /mu\\ [X] + /5\\ in-ak)\n107 dlugal-ban3-da sipad\n108 mu 1200 i3-ak\n109 ddumu-zid / cu-ha6\n110 iriki-ni kuaraki\n111 mu 100 (ms. TL has / instead: 110) i3-ak / (ms. P3+BT14 adds 2 lines: / 111Acu ac en?-me-barag-ge4-e-si / 111Bnam-ra /i3?\\-ak?)\n112 dgilgamec3\n113 ab-ba-ni lil2-la2\n114 en kul-ab-ba-ke4\n115 mu 126 i3-ak\n116 ur-dnun-gal\n117 dumu dgilgamec2\n118 mu 30 i3-ak\n119 u-dul3-kalam-ma\n120 dumu ur-dnun-gal-ke4 (ms. Su1 has instead: ur-lugal-ke4)\n121 mu 15 i3-ak\n122 la-ba-/a'?-cum?\\\n123 mu 9 i3-ak\n124 en-nun-tarah-an-na\n125 mu 8 i3-ak\n126 /mec3?\\-he2 simug mu 36 / i3-ak\n127 me-lem4-an-na (ms. Su2 has / instead: til3-kug X [...])\n128 mu 6 (ms. Su2 has / instead: 900) i3-ak\n129 lugal-ki-tun3? mu / 36 (ms. Su2 has instead: / 420) i3-ak\n130 12 lugal\n131 mu-bi 2310 (ms. / Su2 has instead: 3588) ib2-ak\n132 unugki jictukul / ba-an-sig3\n133 nam-lugal-bi urim2ki-ce3 ba-de6",
     "original_source": "ETCSL composite text, in the ETCSL ASCII transliteration (c = sh, j = ng)",
     "translation": "1-39 After the kingship descended from heaven, the kingship was in Eridug. In Eridug, Alulim became king; he ruled for 28800 years. Alaljar ruled for 36000 years. 2 kings; they ruled for 64800 years. Then Eridug fell and the kingship was taken to Bad-tibira. In Bad-tibira, En-men-lu-ana ruled for 43200 years. En-men-gal-ana ruled for 28800 years. Dumuzid, the shepherd, ruled for 36000 years. 3 kings; they ruled for 108000 years. Then Bad-tibira fell (?) and the kingship was taken to Larag. In Larag, En-sipad-zid-ana ruled for 28800 years. 1 king; he ruled for 28800 years. Then Larag fell (?) and the kingship was taken to Zimbir. In Zimbir, En-men-dur-ana became king; he ruled for 21000 years. 1 king; he ruled for 21000 years. Then Zimbir fell (?) and the kingship was taken to Curuppag. In Curuppag, Ubara-Tutu became king; he ruled for 18600 years. 1 king; he ruled for 18600 years. In 5 cities 8 kings; they ruled for 241200 years. Then the flood swept over.\n40-94 After the flood had swept over, and the kingship had descended from heaven, the kingship was in Kic. In Kic, Jucur became king; he ruled for 1200 years. Kullassina-bel ruled for 960 (ms. P2+L2 has instead: 900) years. Nanjiclicma ruled for (ms. P2+L2 has:) 670 (?) years. En-tarah-ana ruled for (ms. P2+L2 has:) 420 years ......, 3 months, and 3 1/2 days. Babum ...... ruled for (ms. P2+L2 has:) 300 years. Puannum ruled for 840 (ms. P2+L2 has instead: 240) years. Kalibum ruled for 960 (ms. P2+L2 has instead: 900) years. Kalumum ruled for 840 (mss. P3+BT14, Su1 have instead: 900) years. Zuqaqip ruled for 900 (ms. Su1 has instead: 600) years. (In mss. P2+L2, P3+BT14, P5, the 10th and 11th rulers of the dynasty precede the 8th and 9th.) Atab (mss. P2+L2, P3+BT14, P5 have instead: Aba) ruled for 600 years. Macda, the son of Atab, ruled for 840 (ms. Su1 has instead: 720) years. Arwium, the son of Macda, ruled for 720 years. Etana, the shepherd, who ascended to heaven and consolidated all the foreign countries, became king; he ruled for 1500 (ms. P2+L2 has instead: 635) years. Balih, the son of Etana, ruled for 400 (mss. P2+L2, Su1 have instead: 410) years. En-me-nuna ruled for 660 (ms. P2+L2 has instead: 621) years. Melem-Kic, the son of En-me-nuna, ruled for 900 years. (ms. P3+BT14 adds:) 1560 are the years of the dynasty of En-me-nuna . Barsal-nuna, the son of En-me-nuna, (mss. P5, P3+BT14 have instead: Barsal-nuna) ruled for 1200 years. Zamug, the son of Barsal-nuna, ruled for 140 years. Tizqar, the son of Zamug, ruled for 305 years. (ms. P3+BT14 adds:) 1620 + X ....... Ilku ruled for 900 years. Iltasadum ruled for 1200 years. En-men-barage-si, who made the land of Elam submit, became king; he ruled for 900 years. Aga, the son of En-men-barage-si, ruled for 625 years. (ms. P3+BT14 adds:) 1525 are the years of the dynasty of En-men-barage-si. 23 kings; they ruled for 24510 years, 3 months, and 3 1/2 days. Then Kic was defeated and the kingship was taken to E-ana.\n95-133 In E-ana, Mec-ki-aj-gacer, the son of Utu, became lord and king; he ruled for 324 (ms. P2+L2 has instead: 325) years. Mec-ki-aj-gacer entered the sea and disappeared. Enmerkar, the son of Mec-ki-aj-gacer, the king of Unug, who built Unug (mss. L1+N1, P2+L2 have instead: under whom Unug was built), became king; he ruled for 420 (ms. TL has instead: 900 + X) years. (ms. P3+BT14 adds:) 745 are the years of the dynasty of Mec-ki-aj-gacer. (ms TL adds instead: ......; he ruled for 5 + X years.) Lugalbanda, the shepherd, ruled for 1200 years. Dumuzid, the fisherman, whose city was Kuara, ruled for 100 (ms. TL has instead: 110) years. (ms. P3+BT14 adds:) He captured En-me-barage-si single-handed. Gilgamec, whose father was a phantom (?), the lord of Kulaba, ruled for 126 years. Ur-Nungal, the son of Gilgamec, ruled for 30 years. Udul-kalama, the son of Ur-Nungal (ms. Su1 has instead: Ur-lugal), ruled for 15 years. La-ba'cum ruled for 9 years. En-nun-tarah-ana ruled for 8 years. Mec-he, the smith, ruled for 36 years. Melem-ana (ms. Su2 has instead: Til-kug (?) ......) ruled for 6 (ms. Su2 has instead: 900) years. Lugal-kitun (?) ruled for 36 (ms. Su2 has instead: 420) years. 12 kings; they ruled for 2310 (ms. Su2 has instead: 3588) years. Then Unug was defeated and the kingship was taken to Urim.",
     "translator": "ETCSL translation (J. A. Black et al.), Oxford 1998-2006",
     "url": "https://etcsl.orinst.ox.ac.uk/section2/tr211.htm",
     "rights": "ETCSL, Black, Cunningham, Fluckiger-Hawker, Robson, Taylor and Zolyomi, The Electronic Text Corpus of Sumerian Literature, Oxford 1998-2006; freely available online with citation (treated as open-licensed per the editor's brief)"
    },
    {
     "label": "The Flood story (the Eridu Genesis): kingship descends from heaven, the first five cities, the flood, Zi-ud-sura given life like a god",
     "citation": "The Flood story (ETCSL t.1.7.4)",
     "original": "SEGMENT A\napproximately 36 lines missing\n1[...] / im-ja2-/ja2\\ [...]\n2nam-lu2-ulu3-ju10 / ha-lam-ma-bi-a ga-ba-/ni-ib\\-[...]\n3dnin-tu-ra / nij2-dim2-dim2-ma-ju10 / sig10-[sig10]-/bi\\-[a] / ga-ba-ni-ib-gi4-gi4\n4uj3 ki-ur3-bi-ta ga-ba-ni-ib-gur-ru-ne\n5iriki-me-a-bi he2-em-mi-in-du3 / jissu-bi ni2 ga-ba-ab-dub2-bu\n6iri-me-a sig4-bi ki kug-ga / he2-em-mi-in-cub\n7ki-ec-<bar>-me-a ki kug-ga he2-em-mi-ni-ib-ri\n8KUG? A nij2 izi te-na si / mi-ni-in-si-sa2\n9jarza me mah cu mi-ni-ib-cu-du7\n10ki a / im-ma-ab-dug4 silim ga-mu-ni-in-jar\n11an den-lil2 den-ki dnin-hur-saj-ja2-ke4\n12saj gig2-ga mu-un-dim2-ec-a-ba\n13nij2-gilim ki-ta ki-ta mu-lu-lu\n14mac2-ance nij2-ur2-4 edin-na / me-te-a-ac bi2-ib2-jal2\napproximately 32 lines missing\nSEGMENT B\n1[...] / /mu-un\\-[...]\n2[...] AM3 [...]\n3[...] X ri-/ga\\ ga-ba-ni-in-[...]\n4[du]-/lum\\-bi igi / ga-ba-ni-ib-du8-/du8\\-[X]\n5X citim kalam-ma-ke4 uc gi /ha\\-ba-ab-ba-[al]\n6[ud X] X nam-lugal-la / an-ta ed3-de3-a-ba\n7men mah jicgu-za nam-lugal-la an-ta / ed3-a-ba\n8[jarza me] /mah\\ cu mi-ni-ib-cu-du7\n9[iri-bi-e]-/ne\\ [sig4-bi ki kug-ga / im]-/ma\\-an-da-cub\n10mu-bi ba-an-sa4 kab dug4-/ga\\ / [ba-hal]-/hal\\-la\n11nesaj iri-bi-e-ne eridugki / mac2-saj dnu-dim2-mud / mi-ni-in-cum2\n122-kam-ma-ce3 nu-gig-ra bad3-tibiraki mi-ni-in-cum2\n123-kam-ma la-ra-ag dpa-bil2-{hur}-saj / mi-ni-in-cum2\n144-kam-ma zimbirki cul dutu mi-ni-in-cum2\n155-kam-ma curuppag dsud3ki-ra / mi-ni-in-cum2\n16iri-bi-e-ne mu-bi ba-an-sa4-a kab dug4-ga / ba-hal-hal-la\n17id2 IM GUN2? / ma-an-cu4-am3 im ma-al-la a im-ma-an-de6\n18id2 tur-tur-re cu luh-bi JAR HUR HUR / mi-ni-ib2-jar-jar\napproximately 34 lines missing\nSEGMENT C\n1ki-tuc an-na X / [...]\n2e-[...]\n3a-ma-ru [...]\n4nam-lu2-[ulu3 ...]\n5/ur5-gin7\\ bi2-in-ak [...]\n6ud-bi-a dnin-/tud\\ [...] / DIM2 A [...]\n7kug dinana-ke4 / uj3-bi-ce3 a-nir / mu-[un-ja2-ja2]\n8den-ki cag4 / ni2-te-na-ke4 ad / i-ni-/in\\-[gi4-gi4]\n9an den-lil2 den-ki dnin-hur-saj-ja2-[ke4]\n10dijir an ki-ke4 mu an den-lil2 mu-X-[pad3]\n11ud-ba zi-ud-su3-ra2 / lugal-am3 gudu4 X [...]\n12an saj NIJIN mu-un-dim2-dim2 EN [...]\n13nam-dun5-na inim / sig10-sig10-ge ni2 / te-ja2 [...]\n14ud-cu2-uc-e saj-uc gub-ba [...]\n15ma-mu2 nu-me-a ed2-de3 inim /bal\\ / [...]\n16mu an ki-bi-ta pad3-pad3-de3 / [...]\n17/ki\\?-ur3-ce3 dijir-re-e-ne / e2-gar8 [...]\n18zi-ud-su3-ra2 da-bi / gub-ba jic mu-[un-tuku]\n19iz-zi-da a2 / gub3-bu-gu10 gub-ba [...]\n20iz-zi-da inim ga-ra-ab-dug4 / inim-[ju10 he2-dab5]\n21na ri-ga-ju10 jizzal / [he2-em-ci-ak]\n22DAG-me-a a-ma-ru ugu kab /dug4\\-[ga ...] / ba-/ur3\\ [...]\n23numun nam-lu2-ulu3 ha-lam-e-/de3\\ / [nam-bi ba-tar]\n24di-til-la inim pu-uh2-ru-[um-ma-ka cu / gi4-gi4 nu-jal2]\n25inim dug4-ga an den-[lil2-la2-ka] [cu bal-e / nu-zu]\n26nam-lugal-bi bal-bi /ba\\-[bu e-ne cag4 / kuc2-u3-de3]\n27/e\\-ne-ce3 [...]\n28/a\\-na MU /MU\\ [...]\napproximately 38 lines missing\nSEGMENT D\n1im-hul-im-hul / im-si-si-ig du3-a-bi tec2-bi / i3-sug2-ge-ec\n2a-ma-ru ugu kab dug4-ga ba-an-da-ab-ur3-e\n3ud 7-am3 ji6 7-am3\n4a-ma-ru kalam-ma ba-ur3-ra-ta\n5jicma2 gur4-gur4 a / gal-la im-hul tuk4-tuk4-a-ta\n6dutu i-im-ma-ra-ed2 / an ki-a ud ja2-ja2\n7zi-ud-su3-ra2 / jicma2 gur4-gur4 ab-bur2 / mu-un-da-buru3\n8cul dutu / jic-nu11-ni-da jicma2 / gur4-gur4-ce3 ba-an-kur9-re-en\n9zi-ud-su3-ra2 / lugal-am3\n10igi dutu-ce3 / kiri3 ki su-ub ba-gub\n11lugal-e gu4 im-ma-ab-gaz-e udu / im-ma-ab-car2-re\n12[...] X si gal / [³...] sikil-la-da\n13[...] X mu-un-na-X-X-ba\n14[...]\n15[...] bi2-in-si\n16[...] X tab-ba\n17[...] A X\napproximately 33 lines missing\nSEGMENT E\n1zi an-na zi ki-a / i3-pad3-de3-en-ze2-en za-zu-da / he2-em-da-la2\n2an den-lil2 zi an-na zi ki-a / i3-pad3-de3-ze2-en za-da-ne-ne / im-da-la2\n3nij2-gilim-ma ki-ta ed3-de3 / im-ma-ra-ed3-de3\n4zi-ud-su3-ra2 lugal-am3\n5igi an den-lil2-la2-ce3 / kiri3 ki su-ub ba-gub3\n6 an den-lil2 zi-ud-su3-ra2 / mi2-e-/ec3\\? [... dug4 ...]\n7til3 dijir-gin7 / mu-un-na-cum2-mu\n8zi da-ri2 dijir-gin7 / mu-un-<na>-ab-ed3-de3\n9ud-ba zi-ud-su3-ra2 lugal-am3\n10mu nij2-gilim-ma numun / nam-lu2-ulu3 uri3-ak\n11kur-bal kur dilmun-na ki dutu ed2-ce3 / mu-un-til3-ec / 12za-e? X / [...] /ba\\ X-bi til3-ec X\napproximately 38 lines missing",
     "original_source": "ETCSL composite text, in the ETCSL ASCII transliteration (c = sh, j = ng)",
     "translation": "SEGMENTA\napproximately 36 lines missing\n1-10...... sets up ....... \"I will ...... the perishing of my mankind; for Nintud, I will stop the annihilation of my creatures, and I will return the people from their dwelling grounds. Let them build many cities so that I can refresh myself in their shade. Let them lay the bricks of many cities in pure places, let them establish places of divination in pure places, and when the the fire-quenching ...... is arranged, the divine rites and exalted powers are perfected and the earth is irrigated, I will establish well-being there.\" \n10-14 After An, Enlil, Enki and Ninhursaja had fashioned the black-headed people, they also made animals multiply everywhere, and made herds of four-legged animals exist on the plains, as is befitting.\napproximately 32 lines missing\nSEGMENT B\n1-3\ntoo fragmentary for translation\n4-5 \" I will oversee their labour. Let &X;&X; the builder of the Land, dig a solid foundation.\"\n6-18 After the ...... of kingship had descended from heaven, after the exalted crown and throne of kingship had descended from heaven, the divine rites and the exalted powers were perfected, the bricks of the cities were laid in holy places, their names were announced and the ...... were distributed. The first of the cities, Eridug, was given to Nudimmud the leader. The second, Bad-tibira, was given to the Mistress. The third, Larag, was given to Pabilsaj. The fourth, Zimbir, was given to hero Utu. The fifth, Curupppag, was given to Sud. And after the name of these cities had been announced and the ...... had been distributed, the river ......, ...... was watered, and with the cleansing of the small canals ...... were established.\napproximately 34 lines missing\nSEGMENT C\n1-27......seat in heaven. ...... flood. ...... mankind. So he made ....... Then Nintud ....... Holy Inana made a lament for its people. Enki took counsel with himself. An, Enlil, Enki and Ninhursaja made all the gods of heaven and earth take an oath by invoking An and Enlil. In those days Zi-ud-sura the king, the gudu priest, ....... He fashioned ....... The humble, committed, reverent ....... Day by day, standing constantly at ....... Something that was not a dream appeared, conversation ......, ...... taking an oath by invoking heaven and earth. In the Ki-ur, the gods ...... a wall.  Zi-ud-sura, standing at its side, heard: \"Side-wall standing at my left side, ....... Side-wall, I will speak words to you; take heed of my words, pay attention to my instructions. A flood will sweep over the ...... in all the ....... A decision that the seed of mankind is to be destroyed has been made. The verdict, the word of the divine assembly, cannot be revoked. The order announced by An and Enlil cannot be overturned. Their kingship, their term has been cut off; their heart should be rested about this. Now ....... What .......\" \napproximately 38 lines missing\nSEGMENT D\n1-11 All the windstorms and gales arose together, and the flood swept over the ....... After the flood had swept over the land, and waves and windstorms had rocked the huge boat for seven days and seven nights, Utu the sun-god came out, illuminating heaven and earth. Zi-ud-sura could drill an opening in the huge boat and hero Utu entered the huge boat with his rays. Zi-ud-sura the king prostrated himself before Utu. The king sacrificed oxen and offered innumerable sheep.\n12-17\ntoo fragmentary for translation\napproximately 33 lines missing\nSEGMENT E\n1-2 \"They have made you swear by heaven and earth, ....... An and Enlil have made you swear by heaven and earth, .......\" \n3-11 More and more animals disembarked onto the earth. Zi-ud-sura the king prostrated himself before An and Enlil. An and Enlil treated Zi-ud-sura kindly ......, they granted him life like a god, they brought down to him eternal life. At that time, because of preserving the animals and the seed of mankind, they settled Zi-ud-sura the king in an overseas country, in the land Dilmun, where the sun rises.\n12-99 \"You .......\" \napproximately 39 lines missing",
     "translator": "ETCSL translation (J. A. Black et al.), Oxford 1998-2006",
     "url": "https://etcsl.orinst.ox.ac.uk/section1/tr174.htm",
     "rights": "ETCSL, Black, Cunningham, Fluckiger-Hawker, Robson, Taylor and Zolyomi, The Electronic Text Corpus of Sumerian Literature, Oxford 1998-2006; freely available online with citation (treated as open-licensed per the editor's brief)"
    },
    {
     "label": "Atrahasis: the god Wê-ila \"who had personality\" is slaughtered in the gods' assembly",
     "citation": "Atrahasis I 223-224 (Lambert and Millard 1969)",
     "original": "we-e-i-la ša i-šu-ú ṭe4-e-ma / i-na pu-uḫ-ri-šu-nu it-ta-ab-ḫu",
     "original_source": "Lambert and Millard, Atra-ḫasīs: The Babylonian Story of the Flood, Oxford: Clarendon Press 1969 (Old Babylonian recension)",
     "translation": "\"Wê-ila, who had personality, They slaughtered in their assembly.\"",
     "translator": "W. G. Lambert and A. R. Millard, 1969",
     "url": "https://archive.org/details/atrahasis0000wgla",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Atrahasis: \"You have slaughtered a god together with his personality\"",
     "citation": "Atrahasis I 239 (Lambert and Millard 1969)",
     "original": "i-lam ta-at-bu-ḫa qá-du ṭe4-mi-šu",
     "original_source": "Lambert and Millard 1969",
     "translation": "\"You have slaughtered a god together with his personality.\"",
     "translator": "W. G. Lambert and A. R. Millard, 1969",
     "url": "https://archive.org/details/atrahasis0000wgla",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Atrahasis after the flood: the baby-snatching demon",
     "citation": "Atrahasis III vii 1-2 (Lambert and Millard 1969)",
     "translation": "\"Let there be among the peoples the Pašittu-demon To snatch the baby from the lap of her who bore it.\"",
     "translator": "W. G. Lambert and A. R. Millard, 1969",
     "url": "https://archive.org/details/atrahasis0000wgla",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Atrahasis, the newer edition: man made from the slain god 'who has understanding' (ṭēmum), his flesh giving the ghost (eṭemmu) and the drum",
     "citation": "Atraḫasīs I 223–224, 239 (SEAL no. 1515, ms A, Ku-Aya, Sippar)",
     "original": "ᵈwe-e i-la ša i-šu-ú ṭe₄-e-ma / i-na pu-úḫ-ri-šu-nu iṭ-ṭa-ab-ḫu (I 223–224) … qá-du ṭe₄-mi-šu (I 239)",
     "original_source": "Wasserman and Streck, Sources of Early Akkadian Literature (SEAL), https://seal.huji.ac.il/node/1515",
     "translation": "“Wē who has understanding they slaughtered in their assembly” (I 223–224). Enki to the gods: “You slaughtered a god along with his mind” (I 239).",
     "translator": "N. Wasserman and M. P. Streck, SEAL score edition, 2024",
     "url": "https://seal.huji.ac.il/node/1515",
     "rights": "in copyright, short quotation",
     "note": "ṭēmum is glossed by SEAL as '(fore)thought, plan(ning), understanding, instruction'; Lambert and Millard render it 'personality'. The poem puns Wê on awīlum 'man' and ṭēmum on eṭemmu 'ghost' (ms E spells it we-ṭi-im-mu), and from the flesh comes the drum (uppu) 'for the rest of time' (I 214, 227)."
    }
   ],
   "sources": [
    {
     "citation": "ETCSL: Enki and Ninhursaja (t.1.1.1)",
     "url": "https://etcsl.orinst.ox.ac.uk/section1/tr111.htm"
    },
    {
     "citation": "ETCSL: Enmerkar and the Lord of Aratta (t.1.8.2.3)",
     "url": "https://etcsl.orinst.ox.ac.uk/section1/tr1823.htm"
    },
    {
     "citation": "ETCSL: The Sumerian King List (t.2.1.1)",
     "url": "https://etcsl.orinst.ox.ac.uk/section2/tr211.htm"
    },
    {
     "citation": "ETCSL: The Flood story (t.1.7.4)",
     "url": "https://etcsl.orinst.ox.ac.uk/section1/tr174.htm"
    },
    {
     "citation": "Lambert, W. G. and Millard, A. R., Atra-ḫasīs: The Babylonian Story of the Flood, Oxford 1969",
     "url": "https://archive.org/details/atrahasis0000wgla"
    }
   ],
   "notes": "The King List excerpt keeps ETCSL's manuscript variants in brackets. The Sumerian King List pairs the reign of Gilgamesh, 126 years, with his son Ur-Nungal (30) and grandson Udul-kalama (15). The telling's statement that in the famine mothers \"bar their doors to their daughters\" and children are eaten comes from the Atrahasis plague and famine tablets (tablet II); those lines were not verified here and are not quoted. The SEAL (Sources of Early Akkadian Literature) open edition of Atrahasis could not be reached (seal.huji.ac.il returned an error), and Clay 1922 (A Hebrew Deluge Story in Cuneiform) holds only the flood fragments, not tablet I or III vii; hence the three short quotations and the prose summary for Atrahasis."
  },
  {
   "id": "manu",
   "people": "Hindus (Manu, Mahābhārata)",
   "region": "Northern India",
   "latitude": 28.0,
   "longitude": 77.0,
   "direction": "both or cyclic",
   "scheme": "Four yugas, virtue losing feet.",
   "map_story": "“In the Krita age Dharma is four-footed and entire”, and so is truth. There is no disease and no buying or selling, and whatever is needed comes by being thought of. There is no malice, pride or envy, one soul, one mantra and a single Veda, and people live four hundred years. Then weariness and delusion enter their hearts, then greed, lust and anger, and sacrifice begins. In each later age Dharma loses one foot and life loses a quarter. In the Kali age, the present, a man lives a hundred years and virtue has one foot left. At its end girls of seven or eight conceive, boys of ten or twelve beget children, and men are decrepit at sixteen. Then the round begins again.",
   "map_source": "Manu 1.81–86; Mahābhārata 3.148, 3.187, 12.59, c. 400 BCE–400 CE",
   "text_date": "Manusmṛti c. 200 BCE–200 CE; Mahābhārata passages c. 300 BCE–400 CE (the epic grew in layers)",
   "recorded": "Brahmin Sanskrit lawbook and epic, India. Manu 1.81–86 is the creator's own account of the four ages in the Mānava Dharmaśāstra. In the Mahābhārata the yuga speeches are spoken by Hanumān to his half-brother Bhīma on Mount Gandhamādana (Vana Parva), by the sage Mārkaṇḍeya to Yudhiṣṭhira (Vana Parva), and by the dying Bhīṣma to Yudhiṣṭhira on Kurukṣetra (Śānti Parva).",
   "original_language": "Sanskrit",
   "excerpts": [
    {
     "label": "Manu on the four ages: Dharma four-footed in the Krita age",
     "citation": "Manusmṛti (Mānava Dharmaśāstra) 1.81–86",
     "original": "catuṣpāt sakalo dharmaḥ satyaṃ caiva kṛte yuge | nādharmeṇāgamaḥ kaś cin manuṣyān prati vartate // 81\nitareṣv āgamād dharmaḥ pādaśas tv avaropitaḥ | caurikānṛtamāyābhir dharmaś cāpaiti pādaśaḥ // 82\narogāḥ sarvasiddhārthāś caturvarṣaśatāyuṣaḥ | kṛte tretādiṣu hy eṣām āyur hrasati pādaśaḥ // 83\nvedoktam āyur martyānām āśiṣaś caiva karmaṇām | phalanty anuyugaṃ loke prabhāvaś ca śarīriṇām // 84\nanye kṛtayuge dharmās tretāyāṃ dvāpare 'pare | anye kaliyuge nṝṇāṃ yugahrāsānurūpataḥ // 85\ntapaḥ paraṃ kṛtayuge tretāyāṃ jñānam ucyate | dvāpare yajñam evāhur dānam ekaṃ kalau yuge // 86",
     "original_source": "GRETIL, Manusmṛti, text of Kullūka Bhaṭṭa's edition (data entry Yano and Ikari), https://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_manusmRti.htm",
     "translation": "81. In the Krita age Dharma is four-footed and entire, and (so is) Truth; nor does any gain accrue to men by unrighteousness.\n82. In the other (three ages), by reason of (unjust) gains (agama), Dharma is deprived successively of one foot, and through (the prevalence of) theft, falsehood, and fraud the merit (gained by men) is diminished by one fourth (in each).\n83. (Men are) free from disease, accomplish all their aims, and live four hundred years in the Krita age, but in the Treta and (in each of) the succeeding (ages) their life is lessened by one quarter.\n84. The life of mortals, mentioned in the Veda, the desired results of sacrificial rites and the (supernatural) power of embodied (spirits) are fruits proportioned among men according to (the character of) the age.\n85. One set of duties (is prescribed) for men in the Krita age, different ones in the Treta and in the Dvapara, and (again) another (set) in the Kali, in proportion as (those) ages decrease in length.\n86. In the Krita age the chief (virtue) is declared to be (the performance of) austerities, in the Treta (divine) knowledge, in the Dvapara (the performance of) sacrifices, in the Kali liberality alone.",
     "translator": "Georg Bühler, The Laws of Manu, Sacred Books of the East 25 (Oxford, 1886), pp. 22–24",
     "url": "https://www.sacred-texts.com/hin/manu/manu01.htm",
     "rights": "public domain (translation); Sanskrit is a medieval text"
    },
    {
     "label": "Manu on Dharma as a bull",
     "citation": "Manusmṛti 8.16",
     "original": "vṛṣo hi bhagavān dharmas tasya yaḥ kurute hy alam | vṛṣalaṃ taṃ vidur devās tasmād dharmaṃ na lopayet // 16",
     "original_source": "GRETIL, Manusmṛti (Kullūka's text), same file",
     "translation": "16. For divine justice (is said to be) a bull (vrisha); that (man) who violates it (kurute 'lam) the gods consider to be (a man despicable like) a Sudra (vrishala); let him, therefore, beware of violating justice.",
     "translator": "Georg Bühler, Laws of Manu, SBE 25 (1886), book VIII",
     "url": "https://www.sacred-texts.com/hin/manu/manu08.htm",
     "rights": "public domain"
    },
    {
     "label": "Hanumān on the four yugas",
     "citation": "Mahābhārata 3.148.5–39 (Ganguli's Vana Parva, Section CXLVIII)",
     "original": "na tac chakyaṃ tvayā draṣṭuṃ rūpaṃ nānyena kena cit / kālāvasthā tadā hy anyā vartate sā na sāṃpratam // 5\nanyaḥ kṛtayuge kālas tretāyāṃ dvāpare 'paraḥ / ayaṃ pradhvaṃsanaḥ kālo nādya tad rūpam asti me // 6\nbhūmir nadyo nagāḥ śailāḥ siddhā devā maharṣayaḥ / kālaṃ samanuvartante yathā bhāvā yuge yuge / balavarṣmaprabhāvā hi prahīyanty udbhavanti ca // 7\ntad alaṃ tava tad rūpaṃ draṣṭuṃ kurukulodvaha / yugaṃ samanuvartāmi kālo hi duratikramaḥ // 8\nyugasaṃkhyāṃ samācakṣva ācāraṃ ca yuge yuge / dharmakāmārthabhāvāṃś ca varṣma vīryaṃ bhavābhavau // 9\nkṛtaṃ nāma yugaṃ tāta yatra dharmaḥ sanātanaḥ / kṛtam eva na kartavyaṃ tasmin kāle yugottame // 10\nna tatra dharmāḥ sīdanti na kṣīyante ca vai prajāḥ / tataḥ kṛtayugaṃ nāma kālena guṇatāṃ gatam // 11\ndevadānavagandharvayakṣarākṣasapannagāḥ / nāsan kṛtayuge tāta tadā na krayavikrayāḥ // 12\nna sāmayajuṛgvarṇāḥ kriyā nāsīc ca mānavī / abhidhyāya phalaṃ tatra dharmaḥ saṃnyāsa eva ca // 13\nna tasmin yugasaṃsarge vyādhayo nendriyakṣayaḥ / nāsūyā nāpi ruditaṃ na darpo nāpi paiśunam // 14\nna vigrahaḥ kutas tandrī na dveṣo nāpi vaikṛtam / na bhayaṃ na ca saṃtāpo na cerṣyā na ca matsaraḥ // 15\ntataḥ paramakaṃ brahma yā gatir yogināṃ parā / ātmā ca sarvabhūtānāṃ śuklo nārāyaṇas tadā // 16\nbrāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāś ca kṛtalakṣaṇāḥ / kṛte yuge samabhavan svakarmaniratāḥ prajāḥ // 17\nsamāśramaṃ samācāraṃ samajñānamatībalam / tadā hi samakarmāṇo varṇā dharmān avāpnuvan // 18\nekavedasamāyuktā ekamantravidhikriyāḥ / pṛthagdharmās tv ekavedā dharmam ekam anuvratāḥ // 19\ncāturāśramyayuktena karmaṇā kālayoginā / akāmaphalasaṃyogāt prāpnuvanti parāṃ gatim // 20\nātmayogasamāyukto dharmo 'yaṃ kṛtalakṣaṇaḥ / kṛte yuge catuṣpādaś cāturvarṇyasya śāśvataḥ // 21\netat kṛtayugaṃ nāma traiguṇyaparivarjitam / tretām api nibodha tvaṃ yasmin satraṃ pravartate // 22\npādena hrasate dharmo raktatāṃ yāti cācyutaḥ / satyapravṛttāś ca narāḥ kriyādharmaparāyaṇāḥ // 23\ntato yajñāḥ pravartante dharmāś ca vividhāḥ kriyāḥ / tretāyāṃ bhāvasaṃkalpāḥ kriyādānaphalodayāḥ // 24\npracalanti na vai dharmāt tapodānaparāyaṇāḥ / svadharmasthāḥ kriyāvanto janās tretāyuge 'bhavan // 25\ndvāpare 'pi yuge dharmo dvibhāgonaḥ pravartate / viṣṇur vai pītatāṃ yāti caturdhā veda eva ca // 26\ntato 'nye ca caturvedās trivedāś ca tathāpare / dvivedāś caikavedāś cāpy anṛcaś ca tathāpare // 27\nevaṃ śāstreṣu bhinneṣu bahudhā nīyate kriyā / tapodānapravṛttā ca rājasī bhavati prajā // 28\nekavedasya cājñānād vedās te bahavaḥ kṛtāḥ / satyasya ceha vibhraṃśāt satye kaś cid avasthitaḥ // 29\nsatyāt pracyavamānānāṃ vyādhayo bahavo 'bhavan / kāmāś copadravāś caiva tadā daivatakāritāḥ // 30\nyair ardyamānāḥ subhṛśaṃ tapas tapyanti mānavāḥ / kāmakāmāḥ svargakāmā yajñāṃs tanvanti cāpare // 31\nevaṃ dvāparam āsādya prajāḥ kṣīyanty adharmataḥ / pādenaikena kaunteya dharmaḥ kaliyuge sthitaḥ // 32\ntāmasaṃ yugam āsādya kṛṣṇo bhavati keśavaḥ / vedācārāḥ praśāmyanti dharmayajñakriyās tathā // 33\nītayo vyādhayas tandrī doṣāḥ krodhādayas tathā / upadravāś ca vartante ādhayo vyādhayas tathā // 34\nyugeṣv āvartamāneṣu dharmo vyāvartate punaḥ / dharme vyāvartamāne tu loko vyāvartate punaḥ // 35\nloke kṣīṇe kṣayaṃ yānti bhāvā lokapravartakāḥ / yugakṣayakṛtā dharmāḥ prārthanāni vikurvate // 36\netat kaliyugaṃ nāma acirād yat pravartate / yugānuvartanaṃ tv etat kurvanti cirajīvinaḥ // 37\nyac ca te matparijñāne kautūhalam ariṃdama / anarthakeṣu ko bhāvaḥ puruṣasya vijānataḥ // 38\netat te sarvam ākhyātaṃ yan māṃ tvaṃ paripṛcchasi / yugasaṃkhyāṃ mahābāho svasti prāpnuhi gamyatām // 39",
     "original_source": "GRETIL, Mahābhārata (Poona critical edition, Sukthankar et al.), http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/2_epic/mbh/mbh_03_u.htm",
     "translation": "That form of mine neither thou, not any one else can behold. At that age, the state of things was different, and doth not exist at present. In the Krita age, the state of things was one; and in the Treta, another; and in the Dwapara, still another. Diminution is going on this age; and I have not that form now. The ground, rivers, plants, and rocks, and siddhas, gods, and celestial sages conform to Time, in harmony with the state of things in the different yugas. Therefore, do not desire to see my former shape, O perpetuator of the Kuru race. I am conforming to the tendency of the age. Verily, Time is irresistible.' Bhimasena said, 'Tell me of the duration of the different yugas, and of the different manners and customs and of virtue, pleasure and profit, and of acts, and energy, and of life and death in the different yugas.' Thereupon Hanuman said, 'O child, that yuga is called Krita when the one eternal religion was extant. And in that best of yugas, every one had religious perfection, and, therefore, there was no need of religious acts. And then virtue knew no deterioration; nor did people decrease. It is for this that this age is called Krita (perfect). But in time the yuga had come to be considered as an inferior one. And, O child, in the Krita age, there were neither gods, nor demons, nor Gandharvas, nor Yakshas, nor Rakshasas, nor Nagas. And there was no buying and selling. And the Sama, the Rich, and the Yajus did not exist. And there was no manual labour. And then the necessaries of life were obtained only by being thought of. And the only merit was in renouncing the world. And during that yuga, there was neither disease, nor decay of the senses. And there was neither malice, nor pride, nor hypocrisy, nor discord, nor ill-will, nor cunning, nor fear, nor misery, nor envy, nor covetousness. And for this, that prime refuge of Yogis, even the Supreme Brahma, was attainable to all. And Narayana wearing a white hue was the soul of all creatures. And in the Krita Yuga, the distinctive characteristics of Brahmanas, Kshatriyas, Vaisyas, and Sudras were natural and these ever stuck to their respective duties. And then Brahma was the sole refuge, and their manners and customs were naturally adapted to the attainment of Brahma and the objects of their knowledge was the sole Brahma, and all their acts also had reference to Brahma. In this way all the orders attained merit. And one uniform Soul was the object of their meditation; and there was only one mantra (the Om), and there was one ordinance. And although of different characteristics, all of them followed a single Veda; and they had one religion. And according to the divisions of time, they led the four modes of life, without aiming at any object, and so they attained emancipation. The religion consisting in the identification of self with Brahma indicates the Krita Yuga. And in the Krita Yuga, the virtue of the four orders is throughout entire in four-fold measure. Such is the Krita Yuga devoid of the three qualities. Do thou also hear from me of the character of the Treta Yuga. In this age, sacrifices are introduced, and virtue decreaseth by a quarter. And Narayana (who is the Soul of all creatures) assumeth a red colour. And men practise truth, and devote themselves to religion and religious rites. And thence sacrifices and various religious observances come into existence. And in the Treta Yuga people begin to devise means for the attainment of an object; and they attain it through acts and gifts. And they never deviate from virtue. And they are devoted to asceticism and to the bestowal of gifts. And the four orders adhere to their respective duties; and perform rites. Such are the men of the Treta Yuga. In the Dwapara Yuga, religion decreaseth by one half. And Narayana weareth a yellow hue. And the Veda becometh divided into four parts. And then some men retain (the knowledge of) the four Vedas, and some of three Vedas, and some of one Veda, while others do not know even the Richs. And on the Shastras becoming thus divided, acts become multiplied. And largely influenced by passion, people engage in asceticism and gifts. And from their incapacity to study the entire Veda, it becomes divided into several parts. And in consequence of intellect having decreased, few are established in truth. And when people fall off from truth, they become subject to various diseases; and then lust, and natural calamities ensue. And afflicted with these, people betake themselves to penances. And some celebrate sacrifices, desiring to enjoy the good things of life, or attain heaven. On the coming of the Dwapara Yuga, men become degenerate, in consequence of impiety. O son of Kunti, in the Kali Yuga a quarter only of virtue abideth. And in the beginning of this iron age, Narayana weareth a black hue. And the Vedas and the institutes, and virtue, and sacrifices, and religious observances, fall into disuse. And (then) reign iti, and disease, and lassitude, and anger and other deformities, and natural calamities, and anguish, and fear of scarcity. And as the yugas wane, virtue dwindles. And as virtue dwindles away, creatures degenerate. And as creatures degenerate, their natures undergo deterioration. And the religious acts performed at the waning of the yugas, produce contrary effects. And even those that live for several yugas, conform to these changes. O represser of foes, as regards thy curiosity to know me, I say this,--Why should a wise person be eager to know a superfluous matter? (Thus), O long-armed one, have I narrated in full what thou hadst asked me regarding the characteristics of the different yugas. Good happen to thee! Do thou return.",
     "translator": "Kisari Mohan Ganguli, The Mahabharata of Krishna-Dwaipayana Vyasa translated into English prose (Calcutta, 1883–96), Vana Parva, Section CXLVIII",
     "url": "https://www.gutenberg.org/ebooks/12333",
     "rights": "public domain (Ganguli translation); Sanskrit is the Poona critical edition as keyed in GRETIL"
    },
    {
     "label": "Mārkaṇḍeya on the Krita age and the Kali end of the Yuga",
     "citation": "Mahābhārata 3.188.9–48 in the critical edition (Ganguli's Vana Parva, Section CLXXXIX)",
     "original": "bhaviṣyaṃ sarvalokasya vṛttāntaṃ bharatarṣabha / kaluṣaṃ kālam āsādya kathyamānaṃ nibodha me // 9\nkṛte catuṣpāt sakalo nirvyājopādhivarjitaḥ / vṛṣaḥ pratiṣṭhito dharmo manuṣyeṣv abhavat purā // 10\nadharmapādaviddhas tu tribhir aṃśaiḥ pratiṣṭhitaḥ / tretāyāṃ dvāpare 'rdhena vyāmiśro dharma ucyate // 11\ntribhir aṃśair adharmas tu lokān ākramya tiṣṭhati / caturthāṃśena dharmas tu manuṣyān upatiṣṭhati // 12\nāyur vīryam atho buddhir balaṃ tejaś ca pāṇḍava / manuṣyāṇām anuyugaṃ hrasatīti nibodha me // 13\nrājāno brāhmaṇā vaiśyāḥ śūdrāś caiva yudhiṣṭhira / vyājair dharmaṃ cariṣyanti dharmavaitaṃsikā narāḥ // 14\nsatyaṃ saṃkṣepsyate loke naraiḥ paṇḍitamānibhiḥ / satyahānyā tatas teṣām āyur alpaṃ bhaviṣyati // 15\nāyuṣaḥ prakṣayād vidyāṃ na śakṣyanty upaśikṣitum / vidyāhīnān avijñānāl lobho 'py abhibhaviṣyati // 16\nlobhakrodhaparā mūḍhāḥ kāmasaktāś ca mānavāḥ / vairabaddhā bhaviṣyanti parasparavadhepsavaḥ // 17\nbrāhmaṇāḥ kṣatriyā vaiśyāḥ saṃkīryantaḥ parasparam / śūdratulyā bhaviṣyanti tapaḥsatyavivarjitāḥ // 18\nantyā madhyā bhaviṣyanti madhyāś cāntāvasāyinaḥ / īdṛśo bhavitā loko yugānte paryupasthite // 19\nvastrāṇāṃ pravarā śāṇī dhānyānāṃ koradūṣakāḥ / bhāryāmitrāś ca puruṣā bhaviṣyanti yugakṣaye // 20\nmatsyāmiṣeṇa jīvanto duhantaś cāpy ajaiḍakam / goṣu naṣṭāsu puruṣā bhaviṣyanti yugakṣaye // 21\nanyonyaṃ parimuṣṇanto hiṃsayantaś ca mānavāḥ / ajapā nāstikāḥ stenā bhaviṣyanti yugakṣaye // 22\nsarittīreṣu kuddālair vāpayiṣyanti cauṣadhīḥ / tāś cāpy alpaphalās teṣāṃ bhaviṣyanti yugakṣaye // 23\nśrāddhe daive ca puruṣā ye ca nityaṃ dhṛtavratāḥ / te 'pi lobhasamāyuktā bhokṣyantīha parasparam // 24\npitā putrasya bhoktā ca pituḥ putras tathaiva ca / atikrāntāni bhojyāni bhaviṣyanti yugakṣaye // 25\nna vratāni cariṣyanti brāhmaṇā vedanindakāḥ / na yakṣyanti na hoṣyanti hetuvādavilobhitāḥ // 26\nnimne kṛṣiṃ kariṣyanti yokṣyanti dhuri dhenukāḥ / ekahāyanavatsāṃś ca vāhayiṣyanti mānavāḥ // 27\nputraḥ pitṛvadhaṃ kṛtvā pitā putravadhaṃ tathā / nirudvego bṛhadvādī na nindām upalapsyate // 28\nmlecchabhūtaṃ jagat sarvaṃ niśkriyaṃ yajñavarjitam / bhaviṣyati nirānandam anutsavam atho tathā // 29\nprāyaśaḥ kṛpaṇānāṃ hi tathā bandhumatām api / vidhavānāṃ ca vittāni hariṣyantīha mānavāḥ // 30\nalpavīryabalāḥ stabdhā lobhamohaparāyaṇāḥ / tatkathādānasaṃtuṣṭā duṣṭānām api mānavāḥ / parigrahaṃ kariṣyanti pāpācāraparigrahāḥ // 31\nsaṃghātayantaḥ kaunteya rājānaḥ pāpabuddhayaḥ / parasparavadhodyuktā mūrkhāḥ paṇḍitamāninaḥ / bhaviṣyanti yugasyānte kṣatriyā lokakaṇṭakāḥ // 32\narakṣitāro lubdhāś ca mānāhaṃkāradarpitāḥ / kevalaṃ daṇḍarucayo bhaviṣyanti yugakṣaye // 33\nākramyākramya sādhūnāṃ dārāṃś caiva dhanāni ca / bhokṣyante niranukrośā rudatām api bhārata // 34\nna kanyāṃ yācate kaś cin nāpi kanyā pradīyate / svayaṃgrāhā bhaviṣyanti yugānte paryupasthite // 35\nrājānaś cāpy asaṃtuṣṭāḥ parārthān mūḍhacetasaḥ / sarvopāyair hariṣyanti yugānte paryupasthite // 36\nmlecchībhūtaṃ jagat sarvaṃ bhaviṣyati ca bhārata / hasto hastaṃ parimuṣed yugānte paryupasthite // 37\nsatyaṃ saṃkṣipyate loke naraiḥ paṇḍitamānibhiḥ / sthavirā bālamatayo bālāḥ sthavirabuddhayaḥ // 38\nbhīravaḥ śūramānīnaḥ śūrā bhīruviṣādinaḥ / na viśvasanti cānyonyaṃ yugānte paryupasthite // 39\nekāhāryaṃ jagat sarvaṃ lobhamohavyavasthitam / adharmo vardhati mahān na ca dharmaḥ pravartate // 40\nbrāhmaṇāḥ kṣatriyā vaiśyā na śiṣyanti janādhipa / ekavarṇas tadā loko bhaviṣyati yugakṣaye // 41\nna kṣaṃsyati pitā putraṃ putraś ca pitaraṃ tathā / bhāryā ca patiśuśrūṣāṃ na kariṣyati kā cana // 42\nye yavānnā janapadā godhūmānnās tathaiva ca / tān deśān saṃśrayiṣyanti yugānte paryupasthite // 43\nsvairāhārāś ca puruṣā yoṣitaś ca viśāṃ pate / anyonyaṃ na sahiṣyanti yugānte paryupasthite // 44\nmlecchabhūtaṃ jagat sarvaṃ bhaviṣyati yudhiṣṭhira / na śrāddhair hi pitṝṃś cāpi tarpayiṣyanti mānavāḥ // 45\nna kaś cit kasya cic chrotā na kaś cit kasya cid guruḥ / tamograstas tadā loko bhaviṣyati narādhipa // 46\nparamāyuś ca bhavitā tadā varṣāṇi ṣoḍaśa / tataḥ prāṇān vimokṣyanti yugānte paryupasthite // 47\npañcame vātha ṣaṣṭhe vā varṣe kanyā prasūyate / saptavarṣāṣṭavarṣāś ca prajāsyanti narās tadā // 48",
     "original_source": "GRETIL, Mahābhārata (Poona critical edition, Sukthankar et al.), http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/2_epic/mbh/mbh_03_u.htm",
     "translation": "O bull of the Bharata race, in the Krita age, everything was free from deceit and guile and avarice and covetousness; and morality like a bull was among men, with all the four legs complete. In the Treta age sin took away one of these legs and morality had three legs. In the Dwapara, sin and morality are mixed half and half; and accordingly morality is said to have two legs only. In the dark age (of Kali), O thou best of the Bharata race, morality mixed with three parts of sin liveth by the side of men. Accordingly morality then is said to wait on men, with only a fourth part of itself remaining. Know, O Yudhishthira, that the period of life, the energy, intellect and the physical strength of men decrease in every Yuga! O Pandava, the Brahmanas and Kshatriyas and Vaisyas and Sudras, (in the Kali age) will practise morality and virtue deceitfully and men in general will deceive their fellows by spreading the net of virtue. And men with false reputation of learning will, by their acts, cause Truth to be contracted and concealed. And in consequence of the shortness of their lives they will not be able to acquire much knowledge. And in consequence of the littleness of their knowledge, they will have no wisdom. And for this, covetousness and avarice will overwhelm them all. And wedded to avarice and wrath and ignorance and lust men will entertain animosities towards one another, desiring to take one another's lives. And Brahmanas and Kshatriyas and Vaisyas with their virtue contracted and divested of asceticism and truth will all be reduced to an equality with the Sudras. And the lowest orders of men will rise to the position of the intermediate ones, and those in intermediate stations will, without doubt, descend to the level of the lowest ones. Even such, O Yudhishthira, will become the state of the world at the end of the Yuga. Of robes those will be regarded the best that are made of flax, and of grain the Paspalum frumentacea will be regarded the best. Towards this period men will regard their wives as their (only) friends. And men will live on fish and milk, goats and sheep, for cows will be extinct. And towards that period, even they that are always observant of vows, will become covetous. And opposed to one another, men will, at such a time, seek one another's lives; and divested of Yuga, people will become atheists and thieves. And they will even dig the banks of streams with their spades and sow grains thereon. And even those places will prove barren for them at such a time. And those men who are devoted to ceremonial rites in honour of the deceased and of the gods, will be avaricious and will also appropriate and enjoy what belongs to others. The father will enjoy what belongs to the son; and the son, what belongs to the father. And those things will also be enjoyed by men in such times, the enjoyment of which hath been forbidden in the scriptures. And the Brahmanas, speaking disrespectfully of the Vedas, will not practise vows, and their understanding clouded by the science of disputation, they will no longer perform sacrifices and the Homa. And deceived by the false science of reasons, they will direct their hearts towards everything mean and low. And men will till low lands for cultivation and employ cows and calves that are one year old, in drawing the plough and carrying burthens. And sons having slain their sires, and sires having slain their sons will incur no opprobrium. And they will frequently save themselves from anxiety by such deeds, and even glory in them. And the whole world will be filled with mleccha behaviour and notions and ceremonies, and sacrifices will cease and joy will be nowhere and general rejoicing will disappear. And men will rob the possession of helpless persons, of those that are friendless and of wisdoms also. And, possessed of small energy and strength, without knowledge and given to avarice and folly and sinful practices men will accept with joy the gifts made by wicked people with words of contempt. And, O son of Kunti, the kings of the earth, with hearts wedded to sin without knowledge and always boastful of their wisdom, will challenge one another from desire of taking one another's life. And the Kshatriyas also towards the end of such a period will become the thorns of the earth. And filled with avarice and swelling with pride and vanity and, unable and unwilling to protect (their subjects), they will take pleasure in inflicting punishments only. And attacking and repeating their attacks upon the good and the honest, and feeling no pity for the latter, even when they will cry in grief, the Kshatriyas will, O Bharata, rob these of their wives and wealth. And no one will ask for a girl (for purposes of marriage) and no one will give away a girl (for such purposes), but the girls will themselves choose their lords, when the end of the Yuga comes. And the kings of the earth with souls steeped in ignorance, and discontented with what they have, will at such a time, rob their subjects by every means in their power. And without doubt the whole world will be mlecchified. And when the end of the Yuga comes, the right hand will deceive the left; and the left, the right. And men with false reputation of learning will contract Truth and the old will betray the senselessness of the young, and the young will betray the dotage of the old. And cowards will have the reputation of bravery and the brave will be cheerless like cowards. And towards the end of the Yuga men will cease to trust one another. And full of avarice and folly the whole world will have but one kind of food. And sin will increase and prosper, while virtue will fade and cease to flourish. And Brahmanas and Kshatriyas and Vaisyas will disappear, leaving, O king, no remnants of their orders. And all men towards the end of the Yuga will become members of one common order, without distinction of any kind. And sires will not forgive sons, and sons will not forgive sires. And when the end approaches, wives will not wait upon and serve their husbands. And at such a time men will seek those countries where wheat and barley form the staple food. And, O monarch, both men and women will become perfectly free in their behaviour and will not tolerate one another's acts. And, O Yudhishthira, the whole world will be mlecchified. And men will cease to gratify the gods by offerings of Sraddhas. And no one will listen to the words of others and no one will be regarded as a preceptor by another. And, O ruler of men, intellectual darkness will envelop the whole earth, and the life of man will then be measured by sixteen years, on attaining to which age death will ensue. And girls of five or six years of age will bring forth children and boys of seven or eight years of age will become fathers.",
     "translator": "Kisari Mohan Ganguli, Mahabharata, Vana Parva, Section CLXXXIX",
     "url": "https://www.gutenberg.org/ebooks/12333",
     "rights": "public domain (Ganguli translation); Sanskrit is the Poona critical edition as keyed in GRETIL"
    },
    {
     "label": "Bhīṣma on how rule began in the Krita age (the loss of the first mind)",
     "citation": "Mahābhārata 12.59.13–29 (Ganguli's Śānti Parva, Section LIX)",
     "original": "niyatas tvaṃ naraśreṣṭha śṛṇu sarvam aśeṣataḥ / yathā rājyaṃ samutpannam ādau kṛtayuge 'bhavat // 13\nnaiva rājyaṃ na rājāsīn na daṇḍo na ca dāṇḍikaḥ / dharmeṇaiva prajāḥ sarvā rakṣanti ca parasparam // 14\npālayānās tathānyonyaṃ narā dharmeṇa bhārata / khedaṃ paramam ājagmus tatas tān moha āviśat // 15\nte mohavaśam āpannā mānavā manujarṣabha / pratipattivimohāc ca dharmas teṣām anīnaśat // 16\nnaṣṭāyāṃ pratipattau tu mohavaśyā narās tadā / lobhasya vaśam āpannāḥ sarve bhāratasattama // 17\naprāptasyābhimarśaṃ tu kurvanto manujās tataḥ / kāmo nāmāparas tatra samapadyata vai prabho // 18\ntāṃs tu kāmavaśaṃ prāptān rāgo nāma samaspṛśat / raktāś ca nābhyajānanta kāryākāryaṃ yudhiṣṭhira // 19\nagamyāgamanaṃ caiva vācyāvācyaṃ tathaiva ca / bhakṣyābhakṣyaṃ ca rājendra doṣādoṣaṃ ca nātyajan // 20\nviplute naraloke 'smiṃs tato brahma nanāśa ha / nāśāc ca brahmaṇo rājan dharmo nāśam athāgamat // 21\nnaṣṭe brahmaṇi dharme ca devās trāsam athāgaman / te trastā naraśārdūla brahmāṇaṃ śaraṇaṃ yayuḥ // 22\nprapadya bhagavantaṃ te devā lokapitāmaham / ūcuḥ prāñjalayaḥ sarve duḥkhaśokabhayārditāḥ // 23\nbhagavan naralokasthaṃ naṣṭaṃ brahma sanātanam / lobhamohādibhir bhāvais tato no bhayam āviśat // 24\nbrahmaṇaś ca praṇāśena dharmo 'py anaśad īśvara / tataḥ sma samatāṃ yātā martyais tribhuvaneśvara // 25\nadho hi varṣam asmākaṃ martyās tūrdhvapravarṣiṇaḥ / kriyāvyuparamāt teṣāṃ tato 'gacchāma saṃśayam // 26\natra niḥśreyasaṃ yan nas tad dhyāyasva pitāmaha / tvatprabhāvasamuttho 'sau prabhāvo no vinaśyati // 27\ntān uvāca surān sarvān svayaṃbhūr bhagavāṃs tataḥ / śreyo 'haṃ cintayiṣyāmi vyetu vo bhīḥ surarṣabhāḥ // 28\ntato 'dhyāyasahasrāṇāṃ śataṃ cakre svabuddhijam / yatra dharmas tathaivārthaḥ kāmaś caivānuvarṇitaḥ // 29",
     "original_source": "GRETIL, Mahābhārata 12 (Poona critical edition), http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/2_epic/mbh/mbh_12_u.htm",
     "translation": "With concentrated attention, O tiger among kings, listen to it in detail as to how in the Krita age sovereignty first began. At first there was no sovereignty, no king, no chastisement, and no chastiser. All men used to protect one another righteously. As they thus lived, O Bharata, righteously protecting one another, they found the task (after some time) to be painful. Error then began to assail their hearts. Having become subject to error, the perceptions of men, O prince, came to be clouded, and thence their virtue began to decline. When their perceptions were dimmed and when men became subject to error, all of them became covetous. O chief of the Bharatas! And because men sought to obtain objects, which they did not possess, another passion called lust (of acquisition) got hold of them. When they became subject to lust, another passion, named anger, soon soiled them. Once subject to wrath, they lost all consideration of what should be done and what should not. Unrestrained sexual indulgence set in [Sanskrit agamyāgamana, “going in to women who must not be gone in to”: forbidden partners]. Men began to utter what they chose. All distinctions between food that is clean and unclean and between virtue and vice disappeared. When this confusion set in amongst men, the Vedas disappeared. Upon the disappearance of the Vedas, Righteousness was lost. When both the Vedas and righteousness were lost, the gods were possessed by fear. Overcome with fear, O tiger among men, they sought the protection of Brahmana. Having gratified the divine Grandsire of the universe, the gods, afflicted with grief, said unto him, with joined hands, 'O god, the eternal Vedas have been afflicted in the world of men by covetousness and error. For this, we have been struck with fear. Through loss of the Vedas, O Supreme Lord, righteousness also has been lost. For this, O Lord of the three worlds, we are about to descend to the level of human beings. Men used to pour libations upwards while we used to pour rain downwards. In consequence, however, of the cessation of all pious rites among men, great distress will be our lot. Do thou then, O Grandsire, think of that which would benefit us, so that the universe, created by thy power, may not meet with destruction.' Thus addressed, the Self-born and divine Lord said unto them, 'I shall think of what will do good to all. Ye foremost of gods, let your fears be dispelled!' The Grandsire then composed by his own intelligence a treatise consisting of a hundred thousand chapters.",
     "translator": "Kisari Mohan Ganguli (Śānti Parva, tr. 1883–96), Section LIX, pp. 121–123 of the Calcutta edition",
     "url": "https://www.sacred-texts.com/hin/m12/m12a058.htm",
     "rights": "public domain (Ganguli translation); Sanskrit is the Poona critical edition as keyed in GRETIL"
    },
    {
     "label": "Bhīṣma: the science of rule is abridged as lives grow shorter",
     "citation": "Mahābhārata 12.59.87–92 (Ganguli's Śānti Parva, Section LIX)",
     "original": "yugānām āyuṣo hrāsaṃ vijñāya bhagavāñ śivaḥ / saṃcikṣepa tataḥ śāstraṃ mahārthaṃ brahmaṇā kṛtam // 87\nvaiśālākṣam iti proktaṃ tad indraḥ pratyapadyata / daśādhyāyasahasrāṇi subrahmaṇyo mahātapāḥ // 88\nbhagavān api tac chāstraṃ saṃcikṣepa puraṃdaraḥ / sahasraiḥ pañcabhis tāta yad uktaṃ bāhudantakam // 89\nadhyāyānāṃ sahasrais tu tribhir eva bṛhaspatiḥ / saṃcikṣepeśvaro buddhyā bārhaspatyaṃ tad ucyate // 90\nadhyāyānāṃ sahasreṇa kāvyaḥ saṃkṣepam abravīt / tac chāstram amitaprajño yogācāryo mahātapāḥ // 91\nevaṃ lokānurodhena śāstram etan maharṣibhiḥ / saṃkṣiptam āyur vijñāya martyānāṃ hrāsi pāṇḍava // 92",
     "original_source": "GRETIL, Mahābhārata 12, same file",
     "translation": "In view, however, of the gradual decrease of the period of life of human beings, the divine Siva abridged that science of grave import compiled by Brahman. The abridgment, called Vaisalakasha, consisting of ten thousand lessons, was then received by Indra devoted to Brahman and endued with great ascetic merit. The divine Indra also abridged it into a treatise consisting of five thousand lessons and called it Vahudantaka. Afterwards the puissant Vrihaspati, by his intelligence, further abridged the work into a treatise consisting of three thousand lessons and called it Varhaspatya. Next, that preceptor of Yoga, of great celebrity, viz., Kavi of immeasurable wisdom, reduced it further into a work of a thousand lessons. In view of the period of men's lives and the general decrease (of everything), great Rishis did thus, for benefiting the world, abridge that science.",
     "translator": "Kisari Mohan Ganguli, Śānti Parva, Section LIX, pp. 125–126",
     "url": "https://www.sacred-texts.com/hin/m12/m12a058.htm",
     "rights": "public domain (Ganguli translation)"
    }
   ],
   "sources": [
    {
     "citation": "Manusmṛti 1.81–86 and 8.16, tr. G. Bühler, Sacred Books of the East 25 (Oxford, 1886)",
     "url": "https://www.sacred-texts.com/hin/manu/manu01.htm"
    },
    {
     "citation": "Mahābhārata, tr. K. M. Ganguli, Vana Parva part 2 (Project Gutenberg no. 12333)",
     "url": "https://www.gutenberg.org/ebooks/12333"
    },
    {
     "citation": "Mahābhārata, Śānti Parva, tr. K. M. Ganguli, Section LIX",
     "url": "https://www.sacred-texts.com/hin/m12/m12a058.htm"
    },
    {
     "citation": "GRETIL, Manusmṛti and Mahābhārata (Sanskrit)",
     "url": "https://gretil.sub.uni-goettingen.de/"
    }
   ],
   "notes": "Section numbers: Ganguli follows the Calcutta (vulgate) text, so his Vana Parva Section CXLVIII is 3.148 in the Poona critical edition, but his Section CLXXXIX (the Kali prophecy) is 3.188 in the critical edition, which numbers these chapters differently. The Sanskrit given here is the Poona critical edition, whose verse numbering differs slightly from Ganguli's paragraphs, and the English range matches the Sanskrit range approximately, not line for line. The Sanskrit is given verse by verse with pāda breaks marked '/' and the critical-edition verse number after the double bar. The Mārkaṇḍeya excerpt stops at 'boys of seven or eight years of age will become fathers' (3.188.48) and omits the rest of the Kali prophecy, which runs to the Kalki restart (3.188.49–3.189). The Hanumān excerpt stops where Hanumān sends Bhīma away; the next chapter (3.149) has him show his great form. The Śānti Parva excerpt A stops where Brahmā composes his treatise (12.59.29); the treatise's long table of contents (12.59.30–86) is skipped, and excerpt B resumes with the abridgement. After that come King Vena's killing and Pṛthu, the first king (12.59.93 ff.), not quoted."
  },
  {
   "id": "vayu",
   "people": "Hindus (Vāyu Purāṇa)",
   "region": "Northern India",
   "latitude": 26.0,
   "longitude": 80.5,
   "direction": "decline",
   "scheme": "Twins without houses, then desire.",
   "map_story": "In the Krita age Brahmā makes four thousand couples. They wander mountains and seas and live in no houses. They feed on the essences of the earth, never sorrow, and stay young. “There were at that time no beasts, birds, reptiles, or plants”, for these are born of unrighteousness. Women have no monthly flow and bear no children, though they lie with men. Twins come from pure will alone, born and dying together. In the Tretā rain falls and trees shaped like houses appear. Desire and covetousness rise in their hearts uncaused, menstruation begins, the couples breed, and the house-trees die. People seize the trees by force, build houses copied from their branches, and seize the unsown plants. Brahmā milks the earth, founds agriculture and the castes, and for the Kṣatriyas prescribes force, criminal justice and war.",
   "map_source": "Vāyu Purāṇa 8, c. 4th–6th c. CE",
   "text_date": "c. 4th–6th c. CE (core of the Purāṇa)",
   "recorded": "Sanskrit Purāṇa, northern India, recited by the bard Sūta (the chapter opens 'sūta uvāca') as the creation narrative of the Vāyu Purāṇa. Chapter 8 is titled 'division of the four orders (caturāśrama)' and tells how the first creatures were made in the Krita age and how the Treta brought the house-trees, houses, plants and castes. The Brahmāṇḍa Purāṇa 1.7 and the Mārkaṇḍeya Purāṇa 49 carry the same verses.",
   "original_language": "Sanskrit",
   "excerpts": [
    {
     "label": "The Krita age: Brahmā's four thousand couples",
     "citation": "Vāyu Purāṇa 8.35–67 (Muir's verses 36–69)",
     "original": "ततः सर्गे ह्यवष्टब्धे सिसृक्षोर्ब्रह्मणस्तु वै। प्रजास्ता ध्यायतस्तस्य सत्याभिध्यायिनस्तदा ॥35॥\nमिथुनानां सहस्रन्तु सोऽसृजद्वै मुखात्तदा। जनास्ते ह्युपपद्यन्ते सत्त्वोद्रिक्ताः सुचेतसः ॥36॥\nसहस्रमन्यद्वक्षस्तो मिथुनानां ससर्ज्ज ह। ते सर्वे रजसोद्रिक्ताः शुष्मिणश्चाप्यशुष्मिणः ॥37॥\nसृष्ट्वा सहस्रमन्यत्तु द्वन्द्वानामूरुतः पुनः। रजस्तमोभ्यामुद्रिक्ता ईहाशीलास्तु ते स्मृताः ॥38॥\nपद्भ्यां सहस्रमन्यत्तु मिथुनानां ससर्ज्ज ह। उद्रिक्तास्तमसा सर्वे निःश्रीका ह्यल्पतेजसः ॥39॥\nततो वै हर्षमानास्ते द्वन्द्वोत्पन्नास्तु प्राणिनः। अन्योन्या हृच्छपाविप्टा मैथुनायोपचक्रमुः ॥40॥\nततःप्रभृति कल्पेऽस्मिन् मिथुनोत्पत्तिरुच्यते। मासे मासेर्त्तवं यद्यत्तदाज्ञासिद्धि योषितात् ॥41॥\nतस्मात्तदा न सुषुवुः सेवितैरपि मैथुनैः। आयुषोऽन्ते प्रसूयन्ते मिथुनान्येव ते सकृत् ॥42॥\nकुटकाः कुविकाश्चैव उत्पद्यन्ते मुमूर्षिताः। ततःप्रभृति कल्पेऽस्मिन् मिथुनानां हि सम्भवः ॥43॥\nध्याते तु मनसा तासां प्रजानां जायते सकृत्। शब्दादि विषयः शुद्धः प्रत्येकं पञ्चलक्षणः ॥44॥\nइत्येवं मनसा पूर्वं प्राक्सृष्टिर्या प्रजापतेः। तस्यान्ववाये सम्भूता यैरिदं पूरितं जगत् ॥45॥\nसरित्सरः समुद्रांश्च सेवन्ते पर्वतानपि। तदा नात्यम्बुशीतोष्णा युगे तस्मिन् चरन्ति वै ॥46॥\nपृथ्वीरसोद्भवं नाम आहारं ह्याहरन्ति वै। ताः प्रजाः कामचारिण्यो मानसीं सिद्धिमास्थिताः ॥47॥\nधर्माधर्मौ न तास्वास्तां निर्विशेषाः प्रजास्तु ताः। तुल्यमायुः सुखं रूपं तासां तस्मिन् कृते युगे ॥48॥\nधर्माधर्मौ न तास्वास्तां कल्पादौ तु कृते युगे। स्वेन स्वेनाधिकारेण जज्ञिरे ते कृते युगे ॥49॥\nचत्वारि तु सहस्राणि वर्षाणां दिव्यसंख्यया। आद्यं कृतयुगं प्राहुः सन्ध्यानान्तु चतुः शतम् ॥50॥\nततः सहस्रशस्तासु प्रजासु प्रथितास्वपि। न तासां प्रतिघातोऽस्ति न द्वन्द्वन्नापि च क्रमः ॥51॥\nपर्वतोदधिसेविन्यो ह्यनिकेताश्रयास्तु ताः। विशोकाः सत्त्वबहुला एकान्तसुखितप्रजाः ॥52॥\nता वै निकामचारिण्यो नित्यं मुदितमानसाः। पशवः पक्षिणश्चैव न तदासन् सरीसृपाः ॥53॥\nनोद्भिज्जा नारकाश्चैव ते ह्यधर्मप्रसूतयः। न मूलफलपुष्पञ्च नार्त्तवं ह्यृतवो न च ॥54॥\nसर्वकामसुखः कालो नात्यर्थं ह्युष्णशीतता। मनोभिलषिताः कामास्तासां सर्वत्र सर्वदा ॥55॥\nउत्तिष्ठन्ति पृथिव्यां वै ताभिर्ध्याता रसोत्थिताः। बलवर्णकरी तासां सिद्धिः सा रोगनाशिनी ॥56॥\nअसंस्कार्यैः शरीरैश्च प्रजास्ताः स्थिरयौवनाः। तासां विशुद्धात् सङ्कल्पाज्जायन्ते मिथुनाः प्रजाः ॥57॥\nसमं जन्म च रूपञ्च म्रियन्ते चैव ताः समम्। तदा सत्यमलोभश्च क्षमा तुष्टिः सुखं दमः ॥58॥\nनिर्विशेषाः कृताः सर्वा रूपायुःशीलचेष्टितैः। अबुद्धिपूर्वकं वृत्तं प्रजानां जायते स्वयम् ॥59॥\nअप्रवृत्तिः कृतयुगे कर्मणोः शुभपापयोः। वर्णाश्रमव्यवस्थाश्च न तदासन्न सङ्करः ॥60॥\nअनिच्छाद्वेषयुक्तास्ते वर्त्तयन्ति परस्परम्। तुल्यरूपायुषः सर्वा अधमोत्तमवर्ज्जिताः ॥61॥\nसुखप्राया ह्यशोकाश्च उत्पद्यन्ते कृते युगे। नित्यप्रहृष्टमनसो महासत्त्वा महाबलाः ॥62॥\nलाभालाभौ नास्वास्तां मित्रामित्रे प्रियाप्रिये। मनसा विषयस्तासान्निरीहाणां प्रवर्त्तते। न लिप्सन्ति हि ताऽन्योन्यन्नानुगृह्णन्ति चैव हि ॥63॥\nध्यानं परं कृतयुगे त्रेतायां ज्ञानमुच्यते। प्रवृत्तं द्वापरे यज्ञं दानं कलियुगे वरम् ॥64॥\nसत्त्वं कृतं रजस्त्रेता द्वापरन्तु रजस्तमौ। कलौ तमस्तु विज्ञेयं युगवृत्तवशेन तु ॥65॥\nकालः कृते युगे त्वेष तस्य संख्यान्निबोधत। चत्वारि तु सहस्राणि वर्षाणां त्त कृतं युगम् ॥66॥\nसन्ध्यांशौ तस्य दिव्यानि शतान्यष्टौ च संख्यया। तदा तासां बभूवायुर्न्न च क्लेशविपत्तयः ॥67॥",
     "original_source": "Sanskrit Wikisource, Vāyupurāṇa, pūrvārdha adhyāya 8 (verse-numbered transcription; the edition is not named on the page), https://sa.wikisource.org/wiki/वायुपुराणम्/पूर्वार्धम्/अध्यायः_८",
     "translation": "36. Afterwards, when the creation had been suspended, as Brahma was desirous to create, (37) and, fixed in his design, was meditating upon offspring, — he created from his mouth a thousand couples of living beings, (38) who were born with an abundance of goodness (sattva) and full of intelligence. He then created another thousand couples from his breast: (39) they all abounded in passion (rajas) and were both vigorous and destitute of vigour. After creating from his thighs another thousand pairs, (40) in whom both passion and darkness (tamas) prevailed, and who are described as active, — he formed from his feet yet another thousand couples (41) who were all full of darkness, inglorious, and of little vigour. Then the creatures sprung from the couples (or thus produced in couples) rejoicing, (42) and filled with mutual love, began to cohabit [Sanskrit maithuna: have sex]. From that period sexual intercourse is said to have arisen in this Kalpa. 43. But at that time women had no monthly discharge: and they consequently bore no children, although cohabitation was practised. 44. At the end of their lives they once bore twins. Weak-minded boys and girls were produced when (their parents) were on the point of death. 45. From that period commenced, in this Kalpa, the birth of twins; and such offspring was once only born to these creatures by a mental effort, in meditation (46), — (offspring which was) receptive (?) of sound and the other objects of sense, pure, and in every case distinguished by five marks. Such was formerly the early mental creation of Prajapati. 47. Those creatures by whom the world was replenished, born as the descendants of this stock, frequented rivers, lakes, seas, and mountains. 48. In that age (yuga) they lived unaffected by excessive cold or heat, and appropriated the food which was produced from the essences of the earth. 49. They acted according to their pleasure, existing in a state of mental perfection. They were characterized neither by righteousness nor unrighteousness; were marked by no distinctions. 50. In that Krita yuga, in the beginning of the Kalpa, their age, happiness, and form were alike: they were neither righteous nor unrighteous. 51. In the Krita age they were produced each with authority over himself. Four thousand years, according to the calculation of the gods, (52) and four hundred years for each of the morning and evening twilights, are said to form the first, or Krita, age. Then, although these creatures were multiplied by thousands, (53) they suffered no impediment, no susceptibility to the pairs of opposites (pleasure and pain, cold and heat, etc.) and no fatigue. They frequented mountains and seas, and did not dwell in houses. 54. They never sorrowed, were full of goodness (sattva), and supremely happy; acted from no impulse of desire, and lived in continual delight. 55. There were at that time no beasts, birds, reptiles, or plants, (for these things are produced by unrighteousness), (56) no roots, fruits, flowers, productions of the seasons, nor seasons. The time brought with it every object of desire and every enjoyment. There was no excess of heat or cold. 57. The things which these people desired sprang up from the earth everywhere and always, when thought of, and had a powerful relish. 58. That perfection of theirs both produced strength and beauty, and annihilated disease. With bodies, which needed no decoration, they enjoyed perpetual youth. 59. From their pure will alone twin children were produced. Their form was the same. They were born and died together. 60. Then truth, contentment, patience, satisfaction, happiness, and self-command prevailed. They were all without distinction in respect of form, term of life, disposition and actions. 61. The means of subsistence were produced spontaneously without forethought on their parts. In the Krita age they engaged in no works which were either virtuous or sinful. 62. And there were then no distinctions of castes or orders, and no mixture of castes. Men acted towards each other without any feeling of love or hatred. 63. In the Krita age they were born alike in form and duration of life, without any distinction of lower and higher, with abundant happiness, free from grief, (64) with hearts continually exulting, great in dignity and in force. There existed among them no such things as gain or loss, friendship or enmity, liking or dislike. 65. It was through the mind (alone, i.e. without passion?) that these disinterested beings acted towards each other. They neither desired anything from one another; nor shewed any kindness to each other. Contemplation is declared to be supreme in the Krita age, knowledge in the Treta; sacrifice began in the Dvapara; liberality is the highest merit in the Kali. 67. The Krita age is goodness (sattva), the Treta is passion (rajas), the Dvapara is passion and darkness (tamas), in the Kali it is to be understood that darkness (prevails), according to the necessary course of these ages. 68. The following is the time in the Krita age: understand its amount. Four thousand years constitute the Krita; (69) and its twilights endure for eight hundred divine years. Then their life was (so long?) and no distresses or calamities befel them.",
     "translator": "John Muir, Original Sanskrit Texts, vol. 1, 2nd ed. (London: Trübner, 1872), 'Mythical accounts of the creation of man', translating Vāyu Purāṇa 8 (Muir's numbering, p. 89 ff.), pp. 89–92",
     "url": "https://archive.org/details/originalsanskrit01muir_0",
     "rights": "public domain"
    },
    {
     "label": "The fall of the Krita, the house-trees, menstruation, seizure of the trees, the first houses",
     "citation": "Vāyu Purāṇa 8.68–97 (Muir's verses 70–100)",
     "original": "ततः कृतयुगे तस्मिन् सन्ध्यांशे हि गते तु वैः। पादावशिष्टो भवति युगधर्मस्तु सर्वशः ॥68॥\nसन्ध्यायामप्यतीतायामन्तकाले युगस्य तु। पादतश्वावतिष्ठेत्तु सन्ध्याधर्मो युगस्य तु। एवं कृते तु निःशेषे सिद्धि स्त्वन्तर्दधे तदा ॥69॥\nतस्याञ्च सिद्धौ भ्रष्टायां मानस्यामभवत्ततः। सिद्धिरन्या युगे तस्मिस्त्रेतायामन्तरे कृताः ॥70॥\nसर्गादौ या मयाष्टौ तु मानस्यो वै प्रकीर्त्तिताः। अष्टौ ताः क्रमयोगेन सिद्धयो यान्ति संक्षयम् ॥71॥\nकल्पादौ मानसी ह्येषा सिद्धिर्भवति सा कृते। मन्वन्तरेषु सर्वेषु चतुर्युगविभागशः। वर्णाश्रमाचारकृतः कर्मसिद्धोद्भवः स्मृतः ॥72॥\nसन्ध्याकृतस्य पादेन सन्ध्यापादेन चांशतः। कृतसन्ध्यांशका ह्येते त्रींस्त्रीन् पादान् परस्परान्। ह्रसन्ति युगधर्मैस्ते तपः श्रुतबलायुषैः ॥73॥\nततः कृतांशे क्षीणे तु बभूव तदनन्तरम्। त्रेतायां युगमन्यन्तु कृताशमृषिसत्तमाः ॥74॥\nतस्मिन् क्षीणे कृतांशे तु तच्छिष्टासु प्रजास्विह। कल्पादौ संप्रवृत्तायास्त्रेतायाः प्रमुखे तदा ॥75॥\nप्रणश्यति तदा सिद्धिः कालयोगेन नान्यथा। तस्यां सिद्धौ प्रणष्टायामन्या सिद्धिरवर्त्तत ॥76॥\nअपां सौक्ष्म्ये प्रतिगते तदा मेघात्मना तु तौ। मेघेभ्यस्तनयित्नुभ्यः प्रवृत्तं वृष्टिसर्ज्जनम् ॥77॥\nसकृदेव तया वृष्ट्या संयुक्ते पृथिवीतले। प्रादुरासंस्तदा तासां वृक्षास्तु गृहसंस्थिताः ॥78॥\nसर्वप्रत्युपभोगस्तु तासां तेभ्यः प्रजायते। वर्त्तयन्ति हि तेभ्यस्तास्त्रेतायुगमुखे प्रजाः ॥79॥\nततः कालेन महता तासामेव विपर्ययात्। रागलोभात्मको भावस्तदा ह्याकस्मिकोऽभवत् ॥80॥\nयत्तद्भवति नारीणां जीवितान्ते तदार्त्तवम्। तदा तद्वै न भवति पुनर्युगबलेन तु ॥81॥\nतासां पुनः प्रवृत्तं तु मासे मासे तदार्त्तवम्। ततस्तेनैव योगेन वर्त्ततां मिथुने तदा ॥82॥\nतासां तत्कालभावित्वान्मासि मास्युपगच्छताम्। अकाले ह्यार्त्तवोत्पत्तिर्गर्भोत्पत्तिरजायत ॥83॥\nविपर्ययेण तासां तु तेन कालेन भाविना। प्रणश्यन्ति ततः सर्वे वृक्षास्ते गृहसंस्थिताः ॥84॥\nततस्तेषु प्रणष्टेषु विभ्रान्ता व्याकुलेन्द्रियाः। अभि ध्यायन्ति तां सिद्धिं सत्याभिध्यायिनस्तदा ॥85॥\nप्रादुर्बभूवुस्तासां च वृक्षास्ते गृहसंस्थिताः। वस्त्राणि च प्रसूयन्ते फलान्याभरणानि च ॥86॥\nतेष्वेव जायते तासां गंधवर्णरसान्वितम्। अमाक्षिकं महावीर्यं पुटके पुटके मधु ॥87॥\nतेन ता वर्तयन्ति स्म मुखे त्रेतायुगस्य च। हृष्टतुष्टास्तया सिद्ध्या प्रजा वै विगतज्वराः ॥88॥\nपुनः कालांतरेणैव पुनर्ल्लोभावृतास्तु ताः। वृक्षांस्तान् पर्यगृह्णन्त मधु वा माक्षिकं बलात् ॥89॥\nतासां तेनापचारेण पुनर्ल्लोककृतेन वै। प्रणष्टा मधुना सार्द्धं कल्पवृक्षाः व्कचित् व्कचित् ॥90॥\nतस्यामेवाल्पशिष्टायां संध्याकालवशात्तदा। प्रावर्तंत तदा तासां द्वंद्वान्यभ्युत्थितानि तु ॥91॥\nशीतवातातपैस्तीव्रैस्ततस्ता दुःखिता भृशम्।। द्वंद्वैस्ताः पीड्यमानास्तु चक्रुरावरणानि च ॥92॥\nकृत्वा द्वंद्व प्रतीकारं निकेतानि हि भोजिरे। पूर्वं निकमिपारास्ते अनिकेताश्रया भृशम् ॥93॥\nयथायोग्यं यथाप्रीति निकेतेष्ववसन् पुनः। मरुधन्वसु निम्नेषु पर्वतेषु नदीषु च। संश्रयन्ति च दुर्गाणि धन्वानं शाश्वतोदकम् ॥94॥\nयथायोगं यथाकामं समेषु विषमेषु च। आरब्धास्ते निकेता वै कर्त्तं शीतोष्ण वारणम् ॥95॥\nततः संस्थापयामास खेटानि च पुराणि च। ग्रामांश्चैव यथाभागं तथैवान्तः पुराणि च ॥96॥\nतासामायामविष्कम्भान् संनिवेशान्तराणि च। चक्रुस्तदा यथाप्रज्ञं प्रदेशः संज्ञितस्तु तैः ॥97॥",
     "original_source": "Sanskrit Wikisource, Vāyupurāṇa, pūrvārdha adhyāya 8 (verse-numbered transcription; the edition is not named on the page), https://sa.wikisource.org/wiki/वायुपुराणम्/पूर्वार्धम्/अध्यायः_८",
     "translation": "70. Afterwards, when the twilight in the Krita was gone, the righteousness peculiar to that age was in all respects reduced to a quarter (of its original sum). 71. When further the twilight had passed, at the close of the Yuga, and the righteousness peculiar to the twilight had been reduced to a quarter, (72) and when the Krita had thus come altogether to an end, — then perfection vanished. When this mental perfection had been destroyed, there arose (73) another perfection formed in the period of the Treta age. The eight mental perfections, which I declared (to have existed) at the creation, (74) were gradually extinguished. At the beginning of the Kalpa mental perfection alone (existed), viz., that which existed in the Krita age. 75. In all the Manvantaras there is declared to arise a perfection proceeding from works, produced by the discharge of the duties belonging to castes and orders, according to the fourfold division of Yugas. 76. The (morning) twilight (deteriorates) by a quarter of the (entire) Krita, — and the evening twilight by (another) quarter; — (thus) the Krita, the morning twilight, and the evening twilight (together) deteriorate successively to the extent of three quarters, in the duties peculiar to the Yuga, and in austere fervour, sacred knowledge, strength, and length of life. Then after the evening of the Krita had died out, (78) the Treta age succeeded, — (which) the most excellent rishis regarded as the evening of the Krita. But when the evening of the Krita had died out, (79) from the influence of time, and for no other reason, perfection disappeared from among the creatures who survived at the commencement of the Treta age which ensued at the beginning of the Kalpa. 80. When that perfection had perished, another perfection arose. The subtile form of water having returned in the form of cloud (to the sky), (81) rain began to be discharged from the thundering clouds. The earth having once received that rain, (82) trees resembling houses were provided for these creatures. From them all means of enjoyment were produced. 83. Men derived their subsistence from them at the beginning of the Treta. Subsequently, after a great length of time, owing to their ill fortune, (84) the passions of desire and covetousness arose in their hearts uncaused. The monthly discharge, which occurred at the end of women's lives, (85) did not then take place: but as it commenced again, owing to the force of the age (yuga), (86) and as the couples, in consequence of it, began to cohabit [Sanskrit maithuna: have sex], and approached each other monthly, from necessity occasioned by the time, — (87) an unseasonable production of the monthly discharge, and of pregnancy ensued. Then through their misfortune, and owing to that fated time, (88) all those house-like trees perished. When these had been destroyed, men disturbed and agitated, (89) but genuine in their desire, longed after that perfection (which they had lost). Then those house-like trees appeared to them; (90) and among their fruits yielded clothes and jewels. On these trees too, in the hollow of every leaf, there was produced, (91) without the aid of bees, honey of great potency, having scent, colour, and flavour. By this means they subsisted at the beginning of the Treta, (92) delighted with this perfection and free from trouble. Again, through the lapse of time, becoming greedy, (93) they seized by force those trees, and that honey produced without bees. And then, owing to that misconduct of theirs, occasioned by cupidity, (94) the Kalpa trees, together with their honey, were in some places destroyed. As but little of it remained, owing to the effects of the period of twilight, (95) the pairs (of opposites, as pleasure and pain, etc.) arose in men when existing (in this state); and they became greatly distressed by sharp cold winds, and heats. 96. Being thus afflicted by these opposites, they adopted means of shelter: and to counteract the opposites they resorted to houses. 97. Formerly they had moved about at their will, and had not dwelt at all in houses: but subsequently they abode in dwellings, as they found suitable and pleasant, (98) in barren deserts, in valleys, on mountains, in caves; and took refuge in fortresses, — (in a) desert with perpetual water. 99. As a protection against cold and heat they began to construct houses on even and uneven places, according to opportunity and at their pleasure. 100. They then measured out towns, cities, villages, and private apartments, according to the distribution of each.",
     "translator": "John Muir, Original Sanskrit Texts, vol. 1, 2nd ed. (London: Trübner, 1872), 'Mythical accounts of the creation of man', translating Vāyu Purāṇa 8 (Muir's numbering, p. 89 ff.), pp. 92–94",
     "url": "https://archive.org/details/originalsanskrit01muir_0",
     "rights": "public domain"
    },
    {
     "label": "Houses copied from the boughs of the lost trees",
     "citation": "Vāyu Purāṇa 8.117–122 (Muir's verses 123–128)",
     "original": "अवस्करं परीवाहं पदमात्रंसमन्ततः। कृतेषु तेषु स्थानेषु पुनस्वक्रुर्गृहाणि वै ॥117॥\nयथा ते पूर्वमासन्वै वृक्षास्तु गृहसंस्थिताः। तथा कर्तुं समारब्धाश्चिन्तयित्वा पुनः पुनः ॥118॥\nवृक्षाश्चैवगताः शाखा न ताश्चैव परागताः। अत ऊर्द्ध्वंगता श्चान्या एवं तिर्य्यग्गताः पुरा ॥119॥\nबुद्ध्वाऽन्विष्यस्तथा न्यायो वृक्षशाखा यथा गताः। तथा कृतास्तु तैः शाखास्तस्माच्छालास्तु ताः स्मृताः ॥120॥\nएवं प्रसिद्धाः शाखाभ्यः शालाश्चैव गृहाणि च। तस्मात्ता वैस्मृताः शालाः शालात्वं चैव तासु तत् ॥121॥\nप्रसीदति मनस्तासु मनः प्रसादयन्ति ताः। तस्माद्गृहाणि शालाश्च प्रासादाश्चैव संज्ञिताः ॥122॥",
     "original_source": "Sanskrit Wikisource, Vāyupurāṇa, pūrvārdha adhyāya 8 (verse-numbered transcription; the edition is not named on the page), https://sa.wikisource.org/wiki/वायुपुराणम्/पूर्वार्धम्/अध्यायः_८",
     "translation": "[Muir omits verses 101–122, on measures of length and the plans of fortresses, towns and villages. He resumes at verse 123:] \"These places having been made, they next constructed houses; and as formerly trees existed, formed like houses, (124) so did they (now) begin to erect them, after repeated consideration. (Some) boughs are spread out, others are bent down, (125) others rise upwards, while others again stretch horizontally. After examining thus by reflection how the different boughs of trees branch out, (126) they constructed in like manner the apartments (sakhah) (of their houses): hence they are called rooms (salah). In this way rooms and houses derive their appellation from branches. 127. Hence rooms are called sala, and in that their character as rooms (salatvam) consists. And inasmuch as the mind takes pleasure in them, and as they have gladdened (prasadayan) the mind, (128) houses, rooms, and palaces are termed respectively griha, sala, and prasada. Having adopted these means of defence against the 'opposites,' they devised methods of subsistence.",
     "translator": "John Muir, Original Sanskrit Texts, vol. 1, 2nd ed. (London: Trübner, 1872), 'Mythical accounts of the creation of man', translating Vāyu Purāṇa 8 (Muir's numbering, p. 89 ff.), pp. 94–95",
     "url": "https://archive.org/details/originalsanskrit01muir_0",
     "rights": "public domain"
    },
    {
     "label": "Rain, unsown plants, seizure by force, the earth swallows them, Brahmā milks the earth",
     "citation": "Vāyu Purāṇa 8.123–143 (Muir's verses 129–149)",
     "original": "कृत्वा द्वन्द्वोपघातांस्तान् वार्त्तोपायमचिन्तयन्। नष्टेषु मधुना सार्द्धं कल्पवृक्षेषु वै तदा। विषादव्याकुलास्तावै प्रजास्तृष्णाक्षुधात्मिकाः ॥123॥\nततः प्रादुर्बभौ तासां सिद्धिस्त्रेतायुगे पुनः। वार्तार्थसाधिकाप्यन्या वृत्तिस्तासां हि कामतः ॥124॥\nतासां वृष्ट्युदकानीह यानि निम्नैर्गतानि तु। वृष्ट्या तदभावत्स्रोतः खातानि निम्नगाः स्मृताः ॥125॥\nएवं नद्यः प्रवृत्तास्तु द्वितीये वृष्टिसर्ज्जने। ये परस्तादपां स्तोका आपन्नाः पॄथिवीतले ॥126॥\nअपाम्भूमेश्च संयोगादोषध्यस्तासु चाभवन्। पुष्पमूलफलिन्यस्तु ओषध्यस्ताः प्रजज्ञिरे ॥127॥\nअफालकृष्टाश्चानुप्ता ग्राम्याऽरण्याश्चतुर्दश। ऋतुपुष्पफलाश्चैव वृक्षा गुल्माश्च जज्ञिरे ॥128॥\nप्रादुर्भावश्च त्रेतायां वार्त्तायामौषधस्य तु। तैनौषधेन वर्त्तन्ते प्रजास्त्रेतायुगे तदा ॥129॥\nततः पुनरभूत्तासां रागो लोभश्च सर्वशः। अवश्यम्भाविनार्थेन त्रेतायुगवशेन तु ॥130॥\nततस्ताः पर्यगृह्णन्त नदीक्षेत्राणि पर्वतान्। वृक्षान् गुलर्मौषधीश्चैव प्रसह्य तु यथाबलम् ॥131॥\nसिद्धात्मानस्तु ये पूर्वं व्याख्याताः प्राकृते मया। ब्रह्मणा मानवास्ते वै उत्पन्ना योजनादिह ॥132॥\nशान्ताश्च सुष्मिणश्चैव कर्मिणो दुःखिनस्तदा। ततः प्रवर्त्तमानास्ते त्रेतायां जर्ज्ञिरे पुनः ॥133॥\nब्राह्मणाः क्षत्रिया वैश्याः शूद्रा द्रोहिजनास्तथा। भाविताः पूर्वजातीषु कर्मभिश्च शुभाशुभैः ॥134॥\nइतस्तेभ्यो बला ये तु सत्यशीला ह्यहिंसकाः। वीतलोभा जितात्मानो निवसन्ति स्म तेषु वै ॥135॥\nप्रतिगृह्णन्ति कुर्वन्ति तेभ्यश्चान्येऽल्पतेजसः। एवं विप्रतिपन्नेषु प्रपन्नेषु परस्परम् ॥136॥\nतेन दोषेण तेषां ता ओषध्यो मिषतां तदा। प्रणष्टा ह्रियमाणा वै मुष्टिब्यां सिकता यथा ॥137॥\nअग्रसद्भूर्युगबलाद्ग्राम्यारण्याश्चतुर्दश। फलं गृह्णन्ति पुष्पैश्च पुष्वं पत्रैश्च याः पुनः ॥138॥\nततस्तासु प्रणष्टासु विभ्रान्तास्ताः प्रजास्तदा। स्वयम्भुवं प्रभुं जग्मुः क्षुधाविष्टाः प्रजापतिम् ॥139॥\nवृत्त्यर्थमभि लिप्सन्त आदौ त्रेतायुगस्य तु। ब्रह्मा स्वयम्भूर्भगवान् ज्ञात्वा तासां मनीषितम् ॥140॥\nयुक्तं प्रत्यक्षदृष्टेन दर्शनेन विचार्य च। ग्रस्ताः पृथिव्या ओषध्यो ज्ञात्वा प्रत्यदुहत्पुनः ॥141॥\nकृत्वा वत्सं सुमेरुं तु दुदोह पृथिवीमिमाम्। दुग्धेयं गौस्तदा तेन बीजानि पृथिवीतले ॥142॥\nजज्ञिरे तानि बीजानि ग्राम्यारण्यास्तु ताः पुनः। ओषध्यः फलपाकान्ताः सप्तसप्तदशास्तु ताः ॥143॥",
     "original_source": "Sanskrit Wikisource, Vāyupurāṇa, pūrvārdha adhyāya 8 (verse-numbered transcription; the edition is not named on the page), https://sa.wikisource.org/wiki/वायुपुराणम्/पूर्वार्धम्/अध्यायः_८",
     "translation": "129. The kalpa-trees having been destroyed along with their honey, those creatures, afflicted with thirst and hunger, became disquieted by dejection. 130. Then again another perfection arose for them in the Treta age, — which fulfilled the purpose of subsistence, — viz., rain at their pleasure. 131. The rain-water, which flowed into the hollows, burst out in the form of springs, water-courses, and rivers, through the rain. 132. Thus at the second fall of rain rivers began to flow. When the drops of water first reached the ground, then (133) from the conjunction of the waters and the earth plants sprang up among them, which bore both flowers, roots, and fruits. 134. Fourteen kinds of plants, cultivated and wild, were produced without ploughing or sowing, as well as trees and shrubs which bore flowers and fruit at the proper season. 135. This was the first appearance of plants in the Treta age, and by them men subsisted at that period. 136. Then there again arose among them, universally, desire and cupidity, through a necessary process, and as a result of the Treta age. 137. They then appropriated to themselves, by force and violence, rivers, fields, hills, trees, shrubs, and plants. 138. Those perfect beings, who were described by me as existing formerly in the Krita, — the mind-born children of Brahma, who had been produced in this world when they came from the Janaloka, — (139) who were (some) tranquil, (some) fiery, (some) active, and (others) distressed, — were again born in the Treta, (140) as Brahmans, Kshattriyas, Vaisyas, Sudras, and injurious men, governed by the good and bad actions (performed) in former births. 141. Then those who were weaker than they, being truthful and innocent, dwelt among them, free from cupidity, and self-restrained; (142) whilst others, less glorious than they, took and did. When they had thus become opposed to each other, — (143) through their misconduct, while they struggled together, the plants were destroyed, being seized with their fists like gravel. 144. Then the earth swallowed up the fourteen kinds of cultivated and wild plants, in consequence of the influence exerted by the Yuga: for men had seized again and again the fruit, together with the flowers and leaves. 145. After the plants had perished, the famished people, becoming bewildered, repaired to Svayambhu the lord of creatures, (146) in the beginning of the Treta age, seeking the means of subsistence. Learning what they desired, (147) and determining by intuition what was proper to be done, the Lord Brahma Svayambhu, knowing that the plants had been swallowed up by the earth, milked them back. 148. Taking Sumeru as a calf, he milked this earth. When this earth (or cow) was milked by him, roots were produced again in the ground, — (149) those plants, whereof hemp is the seventeenth, which end with the ripening of fruits.",
     "translator": "John Muir, Original Sanskrit Texts, vol. 1, 2nd ed. (London: Trübner, 1872), 'Mythical accounts of the creation of man', translating Vāyu Purāṇa 8 (Muir's numbering, p. 89 ff.), pp. 95–97",
     "url": "https://archive.org/details/originalsanskrit01muir_0",
     "rights": "public domain"
    },
    {
     "label": "Agriculture by hand, the castes, and 'force, criminal justice, and war'",
     "citation": "Vāyu Purāṇa 8.149–161 (Muir's verses 155–168)",
     "original": "ग्राम्यारण्याः स्मृता ह्येता ओषध्यस्तु चतुर्द्दश। उत्पन्नाः प्रथमा ह्येता आदौ त्रेतायुगस्य तु ॥149॥\nअफालकृष्टा ओषध्यो ग्राम्यारण्यास्तु सर्वशः। वृक्षा गुल्मलतावल्लीवीरुधस्तृणजातयः ॥150॥\nमूलैः फलैश्च रोहिण्यो गृह्णन् पुष्पैश्च जायते। पृथ्वी दुग्धा तु बीजानि यानि पूर्वं स्वयम्भुवा ॥151॥\nऋतुपुष्पफलास्ता वै ओषध्यो जज्ञिरे त्विह। यदा प्रसृष्टा ओषध्यो न प्ररेहन्ति ताः पुनः ॥152॥\nततः स तासां वृत्त्यर्थं वार्त्तोपायं चकार ह। ब्रह्मा स्वयंभूर्भगवान् दृष्ट्वा सिद्धिं तु कर्मजाम् ॥153॥\nततः प्रभृत्यथौषध्यः कृष्टपच्यास्तु जज्ञिरे। संसिद्धायान्तु वार्त्तायान्ततस्तासां स्वयंभुवः। मर्यादाः स्थापयामास यथारब्धाः परस्परम् ॥154॥\nये वै परिगृहीतारस्तासामासन्विधात्मकाः। इतरेषां कृतत्राणाः स्थापयामास क्षत्रियान् ॥155॥\nउपतिष्ठन्ति ये तान्वै यावन्तो निर्भयास्तथा। सत्यं ब्रह्म यथा भूतं यथा भूतं ब्रुवन्तो ब्राह्मणाश्च ते ॥156॥\nये चान्येप्यबलास्तेषां वैश्यसंकर्मसंस्थिताः। कीनाशा नाशयन्ति स्म पृथिव्यां प्रागतन्द्रिताः। वैश्यानेव तु तानाहुः की नाशान् वृत्तिसाधकान् ॥157॥\nशोचन्तश्च द्रवन्तश्च परिचर्यासु ये रताः। निस्तेजसोऽल्पवीर्याश्च शूद्रास्तानब्रवीत्तु सः ॥158॥\nतेषां कर्माणि धर्माश्च ब्रह्मा तु व्यदधात् प्रभुः। संस्थितौ प्राकृतायां तु चातुर्वर्णस्य सर्वशः ॥159॥\nपुनः प्रजास्तु ता मोहात् तान् धर्मांस्तानपालयन्। वर्ण धर्मैरजीवन्त्यो व्यरुध्यन्त परस्परम् ॥160॥\nब्रह्मा तमर्थं बुद्ध्वा तु याथातथ्येन वै प्रभुः। क्षत्रियाणां बलं दण्डं युद्धमाजीवमादिशत् ॥161॥",
     "original_source": "Sanskrit Wikisource, Vāyupurāṇa, pūrvārdha adhyāya 8 (verse-numbered transcription; the edition is not named on the page), https://sa.wikisource.org/wiki/वायुपुराणम्/पूर्वार्धम्/अध्यायः_८",
     "translation": "[Muir here omits verses 150–154, which list the plants. He resumes at verse 155:] \"155. All these plants, domestic and wild, were for the first time produced at the beginning of the Treta age, (156) without cultivation, trees, shrubs, and the various sorts of creepers and grasses, both those which produce roots as their fruits, and those which bear fruit after flowering. The seeds for which the earth was formerly milked by Svayambhu (158) now became plants bearing flowers and fruits in their season. When these plants, though created, did not afterwards grow, (159) the divine Brahma Svayambhu devised for the people means of subsistence depending on labour effected by their hands. 160. From that time forward the plants were produced and ripened through cultivation. The means of subsistence having been provided, Svayambhu (161) established divisions among them according to their tendencies. Those of them who were rapacious, and destructive, (162) he ordained to be Kshattriyas, protectors of the others. As many men as attended on these, fearless, (163) speaking truth and propounding sacred knowledge (brahma) with exactness, (were made) Brahmans. Those others of them who had previously been feeble, engaged in the work of slaughter, who, as cultivators (kinasah), had been destructive, and were active in connection with the ground, were called Vaisyas, husbandmen (kinasan), providers of subsistence. 165. And he designated as Sudras those who grieved (sochantah), and ran (dravantah), who were addicted to menial tasks, inglorious and feeble. 166. Brahma determined the respective functions and duties of all these persons. But after the system of the four castes had been in all respects established, (167) those men from infatuation did not fulfil their several duties. Not living conformably to those class-duties, they came into mutual conflict. 168. Having become aware of this fact, precisely as it stood, the Lord Brahma prescribed force, criminal justice, and war, as the profession of the Kshattriyas.",
     "translator": "John Muir, Original Sanskrit Texts, vol. 1, 2nd ed. (London: Trübner, 1872), 'Mythical accounts of the creation of man', translating Vāyu Purāṇa 8 (Muir's numbering, p. 89 ff.), pp. 97–98",
     "url": "https://archive.org/details/originalsanskrit01muir_0",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "J. Muir, Original Sanskrit Texts I, 2nd ed. (London, 1872), pp. 89–100",
     "url": "https://archive.org/details/originalsanskrit01muir_0"
    },
    {
     "citation": "Vāyupurāṇa, Sanskrit Wikisource",
     "url": "https://sa.wikisource.org/wiki/वायुपुराणम्"
    },
    {
     "citation": "Brahmāṇḍa Purāṇa 1.7 (parallel Sanskrit), GRETIL",
     "url": "http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/3_purana/brndp1_u.htm"
    }
   ],
   "notes": "Muir quotes the Sanskrit and translates it, with omissions he marks; the English here is his, with the omissions marked in brackets (verses 101–122 on measures and town plans, 150–154 on a list of plants), and OCR errors from the archive.org scan silently corrected. The numbered Sanskrit comes from Sanskrit Wikisource and its verse numbers run one to six lower than Muir's (Calcutta edition), so the verse range for each excerpt is given in both numberings; the Sanskrit and the English can differ in a word where the two editions read differently. Verses 8.144–148 (the plant list, Muir's 150–154) fall between the fourth and fifth Sanskrit excerpts and are not quoted, because Muir omits them. The twin text in the Brahmāṇḍa Purāṇa 1.7.59 reads 'jñānaṃ paraṃ kṛtayuge tretāyāṃ yajña ucyate | pravṛttaṃ dvāpare yuddhaṃ steyam eva kalau yuge' ('in the Krita, knowledge is highest; in the Treta sacrifice is named; in the Dvāpara war began; in the Kali nothing but theft'), which the Vāyu replaces with meditation, knowledge, sacrifice and gifts (8.64 here)."
  },
  {
   "id": "aggana",
   "people": "Buddhists (Aggañña Sutta)",
   "region": "Ganges plain, India; Pali canon, Sri Lanka",
   "latitude": 25.4,
   "longitude": 85.0,
   "direction": "both or cyclic",
   "scheme": "Beings of light fall by taste.",
   "map_story": "At the start of this world beings are made of mind, feed on rapture and give their own light. No sun or moon shines, and they are “neither female nor male. Beings were reckoned just as beings only”. A greedy being tastes the sweet scum on the waters, craving enters him, and the others follow. Their light fades, sun and moon appear, their bodies grow solid, and the handsome despise the ugly. They eat a mushroom-like growth, a creeper, then self-regrowing rice. Sex appears, and the others pelt the lovers with dung, so the couples build huts to hide in. Hoarded rice stops regrowing, fields are bounded, plots are stolen, and a king is chosen. Lives later fall from 80,000 years toward ten, ending in a seven-day sword-period. Survivors resolve not to kill, and lives climb back to 80,000.",
   "map_source": "Aggañña Sutta (DN 27), with DN 26, c. 4th–1st c. BCE",
   "text_date": "Pali canon, c. 4th–1st c. BCE (written down in Sri Lanka in the 1st c. BCE)",
   "recorded": "Spoken by the Buddha to two brahmin novices, Vāseṭṭha and Bhāradvāja, who had left brahmin families to join the Sangha, at the Pubbārāma in Sāvatthī (DN 27). The Cakkavattisīhanāda Sutta (DN 26) gives the decline of lifespans and the sword-period.",
   "original_language": "Pali",
   "excerpts": [
    {
     "label": "What came first: the world's beginning, the earth's nectar, the loss of light, sex, hoarding, theft and the elected king",
     "citation": "Dīgha Nikāya 27 (Aggaññasutta), §§10–21",
     "original": "Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṁ āgacchanti. Tedha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.\n2. Rasapathavipātubhāva Ekodakībhūtaṁ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā. Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṁvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṁ gacchanti. Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani; seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṁ hoti; evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi. Atha kho, vāseṭṭha, aññataro satto lolajātiko: ‘ambho, kimevidaṁ bhavissatī’ti rasapathaviṁ aṅguliyā sāyi. Tassa rasapathaviṁ aṅguliyā sāyato acchādesi, taṇhā cassa okkami. Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṁ āpajjamānā rasapathaviṁ aṅguliyā sāyiṁsu. Tesaṁ rasapathaviṁ aṅguliyā sāyataṁ acchādesi, taṇhā ca tesaṁ okkami.\n3. Candimasūriyādipātubhāva Atha kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. Yato kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. Atha tesaṁ sattānaṁ sayaṁpabhā antaradhāyi. Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ. Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ. Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu. Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu. Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. Ettāvatā kho, vāseṭṭha, ayaṁ loko puna vivaṭṭo hoti. Atha kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ rasapathaviṁ paribhuñjantānaṁ kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ rasapathavī antaradhāyi. Rasāya pathaviyā antarahitāya sannipatiṁsu. Sannipatitvā anutthuniṁsu: ‘aho rasaṁ, aho rasan’ti. Tadetarahipi manussā kañcideva surasaṁ labhitvā evamāhaṁsu: ‘aho rasaṁ, aho rasan’ti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.\n4. Bhūmipappaṭakapātubhāva Atha kho tesaṁ, vāseṭṭha, sattānaṁ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi. Seyyathāpi nāma ahicchattako; evameva pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇo ahosi. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādo ahosi. Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ upakkamiṁsu paribhuñjituṁ. Te taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ bhūmipappaṭako antaradhāyi.\n5. Padālatāpātubhāva Bhūmipappaṭake antarahite padālatā pāturahosi, seyyathāpi nāma kalambukā; evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi. Atha kho te, vāseṭṭha, sattā padālataṁ upakkamiṁsu paribhuñjituṁ. Te taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Yathā yathā kho te, vāseṭṭha, sattā padālataṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ padālatā antaradhāyi. Padālatāya antarahitāya sannipatiṁsu. Sannipatitvā anutthuniṁsu: ‘ahu vata no, ahāyi vata no padālatā’ti. Tadetarahipi manussā kenaci dukkhadhammena phuṭṭhā evamāhaṁsu: ‘ahu vata no, ahāyi vata no’ti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.\n6. Akaṭṭhapākasālipātubhāva Atha kho tesaṁ, vāseṭṭha, sattānaṁ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṁ taṁ sāyaṁ sāyamāsāya āharanti, pāto taṁ hoti pakkaṁ paṭivirūḷhaṁ. Yaṁ taṁ pāto pātarāsāya āharanti, sāyaṁ taṁ hoti pakkaṁ paṭivirūḷhaṁ; nāpadānaṁ paññāyati. Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu.\n7. Itthipurisaliṅgapātubhāva Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṁ pāturahosi purisassa ca purisaliṅgaṁ. Itthī ca purisaṁ ativelaṁ upanijjhāyati puriso ca itthiṁ. Tesaṁ ativelaṁ aññamaññaṁ upanijjhāyataṁ sārāgo udapādi, pariḷāho kāyasmiṁ okkami. Te pariḷāhapaccayā methunaṁ dhammaṁ paṭiseviṁsu. Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṁ dhammaṁ paṭisevante, aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti: ‘nassa asuci, nassa asucī’ti. ‘Kathañhi nāma satto sattassa evarūpaṁ karissatī’ti. Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.\n8. Methunadhammasamācāra Adhammasammataṁ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi dhammasammataṁ. Ye kho pana, vāseṭṭha, tena samayena sattā methunaṁ dhammaṁ paṭisevanti, te māsampi dvemāsampi na labhanti gāmaṁ vā nigamaṁ vā pavisituṁ. Yato kho te, vāseṭṭha, sattā tasmiṁ asaddhamme ativelaṁ pātabyataṁ āpajjiṁsu. Atha agārāni upakkamiṁsu kātuṁ tasseva asaddhammassa paṭicchādanatthaṁ. Atha kho, vāseṭṭha, aññatarassa sattassa alasajātikassa etadahosi: ‘ambho, kimevāhaṁ vihaññāmi sāliṁ āharanto sāyaṁ sāyamāsāya pāto pātarāsāya. Yannūnāhaṁ sāliṁ āhareyyaṁ sakideva sāyapātarāsāyā’ti. Atha kho so, vāseṭṭha, satto sāliṁ āhāsi sakideva sāyapātarāsāya. Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca: ‘ehi, bho satta, sālāhāraṁ gamissāmā’ti. ‘Alaṁ, bho satta, āhato me sāli sakideva sāyapātarāsāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva dvīhāya. ‘Evampi kira, bho, sādhū’ti. Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca: ‘ehi, bho satta, sālāhāraṁ gamissāmā’ti. ‘Alaṁ, bho satta, āhato me sāli sakideva dvīhāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva catūhāya, ‘evampi kira, bho, sādhū’ti. Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca: ‘ehi, bho satta, sālāhāraṁ gamissāmā’ti. ‘Alaṁ, bho satta, āhato me sāli sakideva catūhāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti. Yato kho te, vāseṭṭha, sattā sannidhikārakaṁ sāliṁ upakkamiṁsu paribhuñjituṁ. Atha kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi; lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṁsu.\n9. Sālivibhāga Atha kho te, vāseṭṭha, sattā sannipatiṁsu, sannipatitvā anutthuniṁsu: ‘pāpakā vata, bho, dhammā sattesu pātubhūtā. Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no amhākaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṁ rasapathaviṁ hatthehi āluppakārakaṁ upakkamimha paribhuñjituṁ, tesaṁ no rasapathaviṁ hatthehi āluppakārakaṁ upakkamataṁ paribhuñjituṁ sayaṁpabhā antaradhāyi. Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu. Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. Te mayaṁ rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā rasapathavī antaradhāyi. Rasapathaviyā antarahitāya bhūmipappaṭako pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno. Te mayaṁ bhūmipappaṭakaṁ upakkamimha paribhuñjituṁ. Te mayaṁ taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā bhūmipappaṭako antaradhāyi. Bhūmipappaṭake antarahite padālatā pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṁ padālataṁ upakkamimha paribhuñjituṁ. Te mayaṁ taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā padālatā antaradhāyi. Padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṁ taṁ sāyaṁ sāyamāsāya āharāma, pāto taṁ hoti pakkaṁ paṭivirūḷhaṁ. Yaṁ taṁ pāto pātarāsāya āharāma, sāyaṁ taṁ hoti pakkaṁ paṭivirūḷhaṁ. Nāpadānaṁ paññāyittha. Te mayaṁ akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi, lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā. Yannūna mayaṁ sāliṁ vibhajeyyāma, mariyādaṁ ṭhapeyyāmā’ti. Atha kho te, vāseṭṭha, sattā sāliṁ vibhajiṁsu, mariyādaṁ ṭhapesuṁ. Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñji. Tamenaṁ aggahesuṁ, gahetvā etadavocuṁ: ‘pāpakaṁ vata, bho satta, karosi, yatra hi nāma sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī’ti. ‘Evaṁ, bho’ti kho, vāseṭṭha, so satto tesaṁ sattānaṁ paccassosi. Dutiyampi kho, vāseṭṭha, so satto …pe… tatiyampi kho, vāseṭṭha, so satto sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñji. Tamenaṁ aggahesuṁ, gahetvā etadavocuṁ: ‘pāpakaṁ vata, bho satta, karosi, yatra hi nāma sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī’ti. Aññe pāṇinā pahariṁsu, aññe leḍḍunā pahariṁsu, aññe daṇḍena pahariṁsu. Tadagge kho, vāseṭṭha, adinnādānaṁ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṁ paññāyati.\n10. Mahāsammatarājā Atha kho te, vāseṭṭha, sattā sannipatiṁsu, sannipatitvā anutthuniṁsu: ‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati. Yannūna mayaṁ ekaṁ sattaṁ sammanneyyāma, yo no sammā khīyitabbaṁ khīyeyya, sammā garahitabbaṁ garaheyya, sammā pabbājetabbaṁ pabbājeyya. Mayaṁ panassa sālīnaṁ bhāgaṁ anuppadassāmā’ti. Atha kho te, vāseṭṭha, sattā yo nesaṁ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṁ sattaṁ upasaṅkamitvā etadavocuṁ: ‘ehi, bho satta, sammā khīyitabbaṁ khīya, sammā garahitabbaṁ garaha, sammā pabbājetabbaṁ pabbājehi. Mayaṁ pana te sālīnaṁ bhāgaṁ anuppadassāmā’ti. ‘Evaṁ, bho’ti kho, vāseṭṭha, so satto tesaṁ sattānaṁ paṭissuṇitvā sammā khīyitabbaṁ khīyi, sammā garahitabbaṁ garahi, sammā pabbājetabbaṁ pabbājesi. Te panassa sālīnaṁ bhāgaṁ anuppadaṁsu. Mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato, mahāsammato’ tveva paṭhamaṁ akkharaṁ upanibbattaṁ. Khettānaṁ adhipatīti kho, vāseṭṭha, ‘khattiyo, khattiyo’ tveva dutiyaṁ akkharaṁ upanibbattaṁ. Dhammena pare rañjetīti kho, vāseṭṭha, ‘rājā, rājā’ tveva tatiyaṁ akkharaṁ upanibbattaṁ. Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ, anaññesaṁ. Sadisānaṁyeva, no asadisānaṁ. Dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.",
     "original_source": "SuttaCentral, Mahāsaṅgīti Tipiṭaka edition (Pali root text), https://suttacentral.net/dn27/pli/ms",
     "translation": "There comes a time when, Vāseṭṭha, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of sublime luminosity. There they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time. There comes a time when, after a very long period has passed, this cosmos expands. As the cosmos expands, sentient beings mostly pass away from that host of luminous deities and come back to this realm. Here they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.\n2. The Earth’s Nectar Appears But the single mass of water at that time was utterly dark. The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’. After a very long period had passed, the earth’s nectar curdled in the water. It appeared just like the curd on top of hot milk-rice as it cools. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure dwarf-bee honey. Now, one of those beings was reckless. Thinking, ‘Oh my, what might this be?’ they tasted the earth’s nectar with their finger. They enjoyed it, and craving was born in them. And other beings, following that being’s example, tasted the earth’s nectar with their fingers. They too enjoyed it, and craving was born in them.\n3. The Moon and Sun Appear Then those beings started to eat the earth’s nectar, breaking it into lumps. But when they did this their radiance vanished. And with the vanishing of their radiance the moon and sun appeared, stars and constellations appeared, days and nights were distinguished, and so were months and fortnights, and years and seasons. So far had the world evolved once more. Then those beings eating the earth’s nectar, with that as their food and nourishment, remained for a very long time. But so long as they ate that earth’s nectar, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the earth’s nectar vanish. They gathered together and bemoaned, ‘Oh, what a taste! Oh, what a taste!’ And even today when people get something tasty they say: ‘Oh, what a taste! Oh, what a taste!’ They’re just remembering an ancient primordial saying, but they don’t understand what it means.\n4. Ground-Fungus When the earth’s nectar had vanished, ground-fungus appeared to those beings. It appeared just like a mushroom. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure dwarf-bee honey. Then those beings started to eat the ground-fungus. With that as their food and nourishment, they remained for a very long time. But so long as they ate that ground-fungus, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the ground-fungus vanish.\n5. Bursting Pods When the ground-fungus had vanished, bursting pods appeared, like the fruit of the kadam tree. They were beautiful, fragrant, and delicious, like ghee or butter. And they were as sweet as pure dwarf-bee honey. Then those beings started to eat the bursting pods. With that as their food and nourishment, they remained for a very long time. But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the bursting pods vanish. They gathered together and bemoaned, ‘Oh, what we’ve lost! Oh, what we’ve lost—those bursting pods!’ And even today when people experience suffering they say: ‘Oh, what we’ve lost! Oh, what we’ve lost!’ They’re just remembering an ancient primordial saying, but they don’t understand what it means.\n6. Ripe Untilled Rice When the bursting pods had vanished, ripe untilled rice appeared to those beings. It had no powder or husk, pure and fragrant, with only the rice-grain. What they took for supper at dusk, by daybreak had grown back and ripened. And what they took for breakfast at daybreak had grown back and ripened by the evening, leaving no trace showing. Then those beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very long time.\n7. Sex Appears But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men. Women spent too much time gazing at men, and men at women. They became lustful, and their bodies burned with fever. Due to this fever they had sex with each other. Those who saw them having sex pelted them with dirt, clods, or cow-dung, saying, ‘Get lost, filth! Get lost, filth! How on earth can one being do that to another?’ And even today people in some countries, when carrying a bride off, pelt her with dirt, clods, or cow-dung. They’re just remembering an ancient primordial saying, but they don’t understand what it means.\n8. Sexual Intercourse What was deemed as unprincipled at that time, these days is deemed as principled. The beings who had sex together weren’t allowed to enter a village or town for one or two months. Ever since they excessively threw themselves into immorality, they started to make buildings to hide their immoral deeds. Then one of those beings of idle disposition thought, ‘Oh my, why should I be bothered to gather rice at dusk for supper, and at daybreak for breakfast? Why don’t I gather rice for supper and breakfast all at once?’ So that’s what he did. Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for supper and breakfast all at once.’ So that being, following their example, gathered rice for two days all at once, thinking: ‘This seems fine.’ Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for two days all at once.’ So that being, following their example, gathered rice for four days all at once, thinking: ‘This seems fine.’ Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for four days all at once.’ So that being, following their example, gathered rice for eight days all at once, thinking: ‘This seems fine.’ But when they started to store up rice to eat, the rice grains became wrapped in powder and husk, it didn’t grow back after reaping, leaving a trace showing, and the rice stood in clumps.\n9. Dividing the Rice Then those beings gathered together and bemoaned, ‘Oh, how wicked things have appeared among beings! For we used to be mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and we remained like that for a very long time. After a very long period had passed, the earth’s nectar curdled in the water. But due to bad, unskillful things among us, the earth’s nectar vanished, then the ground-fungus vanished, the bursting pods vanished, and now the rice grains have become wrapped in powder and husk, it doesn’t grow back after reaping, traces are left showing, and the rice stands in clumps. We’d better divide up the rice and lay down boundaries.’ So that’s what they did. Now, one of those beings was reckless. While guarding their own share they took another’s share without it being given, and ate it. They grabbed the one who had done this and said, ‘You have done a bad thing, good being, in that while guarding your own share you took another’s share without it being given, and ate it. Do not do such a thing again.’ ‘Yes, worthy sirs,’ replied that being. But for a second time … For a third time they did the same thing, and were told not to continue. And then they struck that being, some with fists, others with stones, and still others with rods. From that day on stealing was found, and blame, and lying, and the taking up of rods.\n10. The Elected King Then those beings gathered together and bemoaned, ‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods! Why don’t we elect one being who would rightly accuse those who deserve it, blame those who deserve it, and expel those who deserve it? We shall pay them with a share of rice.’ Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said, ‘Come, good being, rightly accuse those who deserve it, blame those who deserve it, and banish those who deserve it. We shall pay you with a share of rice.’ ‘Yes, worthy sirs,’ replied that being. They acted accordingly, and were paid with a share of rice. ‘Elected by the populace’, Vāseṭṭha, is the meaning of ‘popularly elected’, the first term applied to them. ‘Lord of the fields’ is the meaning of ‘aristocrat’, the second term applied to them. ‘They please others with principle’ is the meaning of ‘king’, the third term applied to them. And that, Vāseṭṭha, is how the ancient primordial terms for the circle of aristocrats were created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.",
     "translator": "Bhikkhu Sujato, Long Discourses 27 'What Came First' (SuttaCentral, 2018)",
     "url": "https://suttacentral.net/dn27/en/sujato",
     "rights": "open licence (CC0 1.0, public domain dedication by the translator)"
    },
    {
     "label": "The decline of lifespans to ten years, the seven-day sword-period, and the recovery to 80,000 years",
     "citation": "Dīgha Nikāya 26 (Cakkavattisīhanādasutta), §§10–23",
     "original": "4. Āyuvaṇṇādiparihānikathā Atha kho, bhikkhave, rājā khattiyo muddhābhisitto amacce pārisajje gaṇakamahāmatte anīkaṭṭhe dovārike mantassājīvino sannipātetvā ariyaṁ cakkavattivattaṁ pucchi. Tassa te ariyaṁ cakkavattivattaṁ puṭṭhā byākariṁsu. Tesaṁ sutvā dhammikañhi kho rakkhāvaraṇaguttiṁ saṁvidahi, no ca kho adhanānaṁ dhanamanuppadāsi. Adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. Tamenaṁ aggahesuṁ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: ‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti. Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? ‘Saccaṁ, devā’ti. ‘Kiṁ kāraṇā’ti? ‘Na hi, deva, jīvāmī’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi: ‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti. ‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi. Aññataropi kho, bhikkhave, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. Tamenaṁ aggahesuṁ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: ‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti. Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? ‘Saccaṁ, devā’ti. ‘Kiṁ kāraṇā’ti? ‘Na hi, deva, jīvāmī’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi: ‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti. ‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi. Assosuṁ kho, bhikkhave, manussā: ‘ye kira, bho, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyanti, tesaṁ rājā dhanamanuppadetī’ti. Sutvāna tesaṁ etadahosi: ‘yannūna mayampi paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyeyyāmā’ti. Atha kho, bhikkhave, aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. Tamenaṁ aggahesuṁ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: ‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti. Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? ‘Saccaṁ, devā’ti. ‘Kiṁ kāraṇā’ti? ‘Na hi, deva, jīvāmī’ti. Atha kho, bhikkhave, rañño khattiyassa muddhābhisittassa etadahosi: ‘sace kho ahaṁ yo yo paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyissati, tassa tassa dhanamanuppadassāmi, evamidaṁ adinnādānaṁ pavaḍḍhissati. Yannūnāhaṁ imaṁ purisaṁ sunisedhaṁ nisedheyyaṁ, mūlaghaccaṁ kareyyaṁ, sīsamassa chindeyyan’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto purise āṇāpesi: ‘tena hi, bhaṇe, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṁ nisedhetha, mūlaghaccaṁ karotha, sīsamassa chindathā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, te purisā rañño khattiyassa muddhābhisittassa paṭissutvā taṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṁ nisedhesuṁ, mūlaghaccaṁ akaṁsu, sīsamassa chindiṁsu. Assosuṁ kho, bhikkhave, manussā: ‘ye kira, bho, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyanti, te rājā sunisedhaṁ nisedheti, mūlaghaccaṁ karoti, sīsāni tesaṁ chindatī’ti. Sutvāna tesaṁ etadahosi: ‘yannūna mayampi tiṇhāni satthāni kārāpessāma, tiṇhāni satthāni kārāpetvā yesaṁ adinnaṁ theyyasaṅkhātaṁ ādiyissāma, te sunisedhaṁ nisedhessāma, mūlaghaccaṁ karissāma, sīsāni tesaṁ chindissāmā’ti. Te tiṇhāni satthāni kārāpesuṁ, tiṇhāni satthāni kārāpetvā gāmaghātampi upakkamiṁsu kātuṁ, nigamaghātampi upakkamiṁsu kātuṁ, nagaraghātampi upakkamiṁsu kātuṁ, panthaduhanampi upakkamiṁsu kātuṁ. Yesaṁ te adinnaṁ theyyasaṅkhātaṁ ādiyanti, te sunisedhaṁ nisedhenti, mūlaghaccaṁ karonti, sīsāni tesaṁ chindanti. Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi, dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi, satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ asītivassasahassāyukānaṁ manussānaṁ cattārīsavassasahassāyukā puttā ahesuṁ. Cattārīsavassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. Tamenaṁ aggahesuṁ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: ‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti. Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? ‘Na hi, devā’ti sampajānamusā abhāsi. Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi. Satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi, musāvāde vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ cattārīsavassasahassāyukānaṁ manussānaṁ vīsativassasahassāyukā puttā ahesuṁ. Vīsativassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. Tamenaṁ aññataro puriso rañño khattiyassa muddhābhisittassa ārocesi: ‘itthannāmo, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti pesuññamakāsi. Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi, satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi, musāvāde vepullaṁ gate pisuṇā vācā vepullamagamāsi, pisuṇāya vācāya vepullaṁ gatāya tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ vīsativassasahassāyukānaṁ manussānaṁ dasavassasahassāyukā puttā ahesuṁ. Dasavassasahassāyukesu, bhikkhave, manussesu ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. Tattha ye te sattā dubbaṇṇā, te vaṇṇavante satte abhijjhāyantā paresaṁ dāresu cārittaṁ āpajjiṁsu. Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate …pe… kāmesumicchācāro vepullamagamāsi, kāmesumicchācāre vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ dasavassasahassāyukānaṁ manussānaṁ pañcavassasahassāyukā puttā ahesuṁ. Pañcavassasahassāyukesu, bhikkhave, manussesu dve dhammā vepullamagamaṁsu— pharusāvācā samphappalāpo ca. Dvīsu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ pañcavassasahassāyukānaṁ manussānaṁ appekacce aḍḍhateyyavassasahassāyukā, appekacce dvevassasahassāyukā puttā ahesuṁ. Aḍḍhateyyavassasahassāyukesu, bhikkhave, manussesu abhijjhābyāpādā vepullamagamaṁsu. Abhijjhābyāpādesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ aḍḍhateyyavassasahassāyukānaṁ manussānaṁ vassasahassāyukā puttā ahesuṁ. Vassasahassāyukesu, bhikkhave, manussesu micchādiṭṭhi vepullamagamāsi. Micchādiṭṭhiyā vepullaṁ gatāya tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ vassasahassāyukānaṁ manussānaṁ pañcavassasatāyukā puttā ahesuṁ. Pañcavassasatāyukesu, bhikkhave, manussesu tayo dhammā vepullamagamaṁsu— adhammarāgo visamalobho micchādhammo. Tīsu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ pañcavassasatāyukānaṁ manussānaṁ appekacce aḍḍhateyyavassasatāyukā, appekacce dvevassasatāyukā puttā ahesuṁ. Aḍḍhateyyavassasatāyukesu, bhikkhave, manussesu ime dhammā vepullamagamaṁsu. Amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā. Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi. Adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi. Satthe vepullaṁ gate pāṇātipāto vepullamagamāsi. Pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi. Musāvāde vepullaṁ gate pisuṇā vācā vepullamagamāsi. Pisuṇāya vācāya vepullaṁ gatāya kāmesumicchācāro vepullamagamāsi. Kāmesumicchācāre vepullaṁ gate dve dhammā vepullamagamaṁsu, pharusā vācā samphappalāpo ca. Dvīsu dhammesu vepullaṁ gatesu abhijjhābyāpādā vepullamagamaṁsu. Abhijjhābyāpādesu vepullaṁ gatesu micchādiṭṭhi vepullamagamāsi. Micchādiṭṭhiyā vepullaṁ gatāya tayo dhammā vepullamagamaṁsu, adhammarāgo visamalobho micchādhammo. Tīsu dhammesu vepullaṁ gatesu ime dhammā vepullamagamaṁsu, amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā. Imesu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ aḍḍhateyyavassasatāyukānaṁ manussānaṁ vassasatāyukā puttā ahesuṁ.\n5. Dasavassāyukasamaya Bhavissati, bhikkhave, so samayo, yaṁ imesaṁ manussānaṁ dasavassāyukā puttā bhavissanti. Dasavassāyukesu, bhikkhave, manussesu pañcavassikā kumārikā alaṁpateyyā bhavissanti. Dasavassāyukesu, bhikkhave, manussesu imāni rasāni antaradhāyissanti, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ. Dasavassāyukesu, bhikkhave, manussesu kudrūsako aggaṁ bhojanānaṁ bhavissati. Seyyathāpi, bhikkhave, etarahi sālimaṁsodano aggaṁ bhojanānaṁ; evameva kho, bhikkhave, dasavassāyukesu manussesu kudrūsako aggaṁ bhojanānaṁ bhavissati. Dasavassāyukesu, bhikkhave, manussesu dasa kusalakammapathā sabbena sabbaṁ antaradhāyissanti, dasa akusalakammapathā atibyādippissanti. Dasavassāyukesu, bhikkhave, manussesu kusalantipi na bhavissati, kuto pana kusalassa kārako. Dasavassāyukesu, bhikkhave, manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṁsā ca. Seyyathāpi, bhikkhave, etarahi matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino pujjā ca pāsaṁsā ca; evameva kho, bhikkhave, dasavassāyukesu manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṁsā ca. Dasavassāyukesu, bhikkhave, manussesu na bhavissati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā. Sambhedaṁ loko gamissati yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. Dasavassāyukesu, bhikkhave, manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. Mātupi puttamhi puttassapi mātari; pitupi puttamhi puttassapi pitari; bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. Seyyathāpi, bhikkhave, māgavikassa migaṁ disvā tibbo āghāto paccupaṭṭhito hoti tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ; evameva kho, bhikkhave, dasavassāyukesu manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. Mātupi puttamhi puttassapi mātari; pitupi puttamhi puttassapi pitari; bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. Dasavassāyukesu, bhikkhave, manussesu sattāhaṁ satthantarakappo bhavissati. Te aññamaññamhi migasaññaṁ paṭilabhissanti. Tesaṁ tiṇhāni satthāni hatthesu pātubhavissanti. Te tiṇhena satthena ‘esa migo esa migo’ti aññamaññaṁ jīvitā voropessanti. Atha kho tesaṁ, bhikkhave, sattānaṁ ekaccānaṁ evaṁ bhavissati: ‘mā ca mayaṁ kañci, mā ca amhe koci, yannūna mayaṁ tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā vanamūlaphalāhārā yāpeyyāmā’ti. Te tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā sattāhaṁ vanamūlaphalāhārā yāpessanti. Te tassa sattāhassa accayena tiṇagahanā vanagahanā rukkhagahanā nadīviduggā pabbatavisamā nikkhamitvā aññamaññaṁ āliṅgitvā sabhāgāyissanti samassāsissanti: ‘diṭṭhā, bho, sattā jīvasi, diṭṭhā, bho, sattā jīvasī’ti.\n6. Āyuvaṇṇādivaḍḍhanakathā Atha kho tesaṁ, bhikkhave, sattānaṁ evaṁ bhavissati: ‘mayaṁ kho akusalānaṁ dhammānaṁ samādānahetu evarūpaṁ āyataṁ ñātikkhayaṁ pattā. Yannūna mayaṁ kusalaṁ kareyyāma. Kiṁ kusalaṁ kareyyāma? Yannūna mayaṁ pāṇātipātā virameyyāma, idaṁ kusalaṁ dhammaṁ samādāya vatteyyāmā’ti. Te pāṇātipātā viramissanti, idaṁ kusalaṁ dhammaṁ samādāya vattissanti. Te kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti. Tesaṁ āyunāpi vaḍḍhamānānaṁ vaṇṇenapi vaḍḍhamānānaṁ dasavassāyukānaṁ manussānaṁ vīsativassāyukā puttā bhavissanti. Atha kho tesaṁ, bhikkhave, sattānaṁ evaṁ bhavissati: ‘mayaṁ kho kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhāma, vaṇṇenapi vaḍḍhāma. Yannūna mayaṁ bhiyyoso mattāya kusalaṁ kareyyāma. Kiṁ kusalaṁ kareyyāma? Yannūna mayaṁ adinnādānā virameyyāma … kāmesumicchācārā virameyyāma … musāvādā virameyyāma … pisuṇāya vācāya virameyyāma … pharusāya vācāya virameyyāma … samphappalāpā virameyyāma … abhijjhaṁ pajaheyyāma … byāpādaṁ pajaheyyāma … micchādiṭṭhiṁ pajaheyyāma … tayo dhamme pajaheyyāma— adhammarāgaṁ visamalobhaṁ micchādhammaṁ … yannūna mayaṁ matteyyā assāma petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṁ kusalaṁ dhammaṁ samādāya vatteyyāmā’ti. Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṁ kusalaṁ dhammaṁ samādāya vattissanti. Te kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti. Tesaṁ āyunāpi vaḍḍhamānānaṁ vaṇṇenapi vaḍḍhamānānaṁ vīsativassāyukānaṁ manussānaṁ cattārīsavassāyukā puttā bhavissanti … cattārīsavassāyukānaṁ manussānaṁ asītivassāyukā puttā bhavissanti … asītivassāyukānaṁ manussānaṁ saṭṭhivassasatāyukā puttā bhavissanti … saṭṭhivassasatāyukānaṁ manussānaṁ vīsatitivassasatāyukā puttā bhavissanti … vīsatitivassasatāyukānaṁ manussānaṁ cattārīsachabbassasatāyukā puttā bhavissanti. Cattārīsachabbassasatāyukānaṁ manussānaṁ dvevassasahassāyukā puttā bhavissanti … dvevassasahassāyukānaṁ manussānaṁ cattārivassasahassāyukā puttā bhavissanti … cattārivassasahassāyukānaṁ manussānaṁ aṭṭhavassasahassāyukā puttā bhavissanti … aṭṭhavassasahassāyukānaṁ manussānaṁ vīsativassasahassāyukā puttā bhavissanti … vīsativassasahassāyukānaṁ manussānaṁ cattārīsavassasahassāyukā puttā bhavissanti … cattārīsavassasahassāyukānaṁ manussānaṁ asītivassasahassāyukā puttā bhavissanti … asītivassasahassāyukesu, bhikkhave, manussesu pañcavassasatikā kumārikā alaṁpateyyā bhavissanti.",
     "original_source": "SuttaCentral, Mahāsaṅgīti Tipiṭaka edition (Pali root text), https://suttacentral.net/dn26/pli/ms",
     "translation": "4. On the Period of Decline So the anointed king asked the assembled ministers and councillors, treasurers and chief ministers, military officers, guardsmen, and professional advisers about the noble duty of a wheel-turning monarch. And they answered him. After listening to them, he provided just protection and security. But he did not provide money to the penniless in the realm. And so poverty grew widespread. When poverty was widespread, a certain person stole from others, with the intention to commit theft. They arrested him and presented him to the king, saying, ‘Your Majesty, this person stole from others with the intention to commit theft.’ The king said to that person, ‘Is it really true, my man, that you stole from others with the intention to commit theft?’ ‘It’s true, Your Majesty.’ ‘What was the reason?’ ‘Your Majesty, I can’t survive.’ So the king provided some money to that person, saying, ‘With this money, my man, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’ ‘Yes, Your Majesty,’ replied that man. But then another man stole something from others. They arrested him and presented him to the king, saying, ‘Your Majesty, this person stole from others.’ The king said to that person, ‘Is it really true, my man, that you stole from others?’ ‘It’s true, Your Majesty.’ ‘What was the reason?’ ‘Your Majesty, I can’t survive.’ So the king provided some money to that person, saying, ‘With this money, my man, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’ ‘Yes, Your Majesty,’ replied that man. People heard about this: ‘It seems the king is providing money to anyone who steals from others!’ It occurred to them, ‘Why don’t we steal from others?’ So then another man stole something from others. They arrested him and presented him to the king, saying, ‘Your Majesty, this person stole from others.’ The king said to that person, ‘Is it really true, my man, that you stole from others?’ ‘It’s true, Your Majesty.’ ‘What was the reason?’ ‘Your Majesty, I can’t survive.’ Then the king thought, ‘If I provide money to anyone who steals from others, it will only increase the stealing. I’d better make an end of this person, finish him off, and chop off his head.’ Then he ordered his men, ‘Well then, lads, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and make an end of him, finish him off, and chop off his head.’ ‘Yes, Your Majesty,’ they replied, and did as he commanded. People heard about this: ‘It seems the king is chopping the head off anyone who steals from others!’ It occurred to them, ‘We’d better have sharp swords made. Then when we steal from others, we’ll make an end of them, finish them off, and chop off their heads.’ They had sharp swords made. Then they started to attack villages, towns, and cities, and to infest the highways. And they chopped the heads off anyone they stole from. And so, mendicants, from not providing money to the penniless, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, swords became widespread. When swords were widespread, killing living creatures became widespread. And for the sentient beings among whom killing was widespread, their lifespan and beauty declined. Those people lived for 80,000 years, but their children lived for 40,000 years. Among the humans who lived for 40,000 years, a certain person stole something from others. They arrested him and presented him to the king, saying, ‘Your Majesty, this person stole from others.’ The king said to that person, ‘Is it really true, my man, that you stole from others?’ ‘No, Your Majesty,’ he said, deliberately lying. And so, mendicants, from not providing money to the penniless, poverty, theft, swords, and killing became widespread. When killing was widespread, lying became widespread. And for the sentient beings among whom lying was widespread, their lifespan and beauty declined. Those people who lived for 40,000 years had children who lived for 20,000 years. Among the humans who lived for 20,000 years, a certain person stole something from others. Someone else reported this to the king, ‘Your Majesty, the person named so-and-so stole from others,’ he said, going behind his back. And so, mendicants, from not providing money to the penniless, poverty, theft, swords, killing, and lying became widespread. When lying was widespread, backbiting became widespread. And for the sentient beings among whom backbiting was widespread, their lifespan and beauty declined. Those people who lived for 20,000 years had children who lived for 10,000 years. Among the humans who lived for 10,000 years, some were beautiful, some were ugly. And the ugly beings, coveting the beautiful ones, had relations with [Pali cārittaṁ āpajjiṁsu: committed sexual misconduct with] the wives of others. And so, mendicants, from not providing money to the penniless, poverty, theft, swords, killing, lying, and backbiting became widespread. When backbiting was widespread, sexual misconduct became widespread. And for the sentient beings among whom sexual misconduct was widespread, their lifespan and beauty declined. Those people who lived for 10,000 years had children who lived for 5,000 years. Among the humans who lived for 5,000 years, two things became widespread: harsh speech and talking nonsense. For the sentient beings among whom these two things were widespread, their lifespan and beauty declined. Those people who lived for 5,000 years had some children who lived for 2,500 years, while others lived for 2,000 years. Among the humans who lived for 2,500 years, desire and ill will became widespread. For the sentient beings among whom desire and ill will were widespread, their lifespan and beauty declined. Those people who lived for 2,500 years had children who lived for 1,000 years. Among the humans who lived for 1,000 years, wrong view became widespread. For the sentient beings among whom wrong view was widespread, their lifespan and beauty declined. Those people who lived for 1,000 years had children who lived for five hundred years. Among the humans who lived for five hundred years, three things became widespread: illicit desire, immoral greed, and wrong religious teachings. For the sentient beings among whom these three things were widespread, their lifespan and beauty declined. Those people who lived for five hundred years had some children who lived for two hundred and fifty years, while others lived for two hundred years. Among the humans who lived for two hundred and fifty years, these things became widespread: lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family. And so, mendicants, from not providing money to the penniless, all these things became widespread—poverty, theft, swords, killing, lying, backbiting, sexual misconduct, harsh speech and talking nonsense, desire and ill will, wrong view, illicit desire, immoral greed, and wrong religious teachings, and lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family. For the sentient beings among whom these things were widespread, their lifespan and beauty declined. Those people who lived for two hundred and fifty years had children who lived for a hundred years.\n5. When People Live for Ten Years There will come a time, mendicants, when these people will have children who live for ten years. Among the humans who live for ten years, girls will be marriageable at five. The following flavors will disappear: ghee, butter, oil, honey, molasses, and salt. The best kind of food will be finger millet, just as fine rice with meat is the best kind of food today. The ten ways of doing skillful deeds will totally disappear, and the ten ways of doing unskillful deeds will explode in popularity. Those humans will not even have the word ‘skillful’, still less anyone who does what is skillful. And anyone who disrespects mother and father, ascetics and brahmins, and fails to honor the elders in the family will be venerated and praised, just as the opposite is venerated and praised today. There’ll be no recognition of the status of mother, aunts, or wives and partners of tutors and respected people. The world will become dissolute, like goats and sheep, chickens and pigs, and hounds and jackals. They’ll be full of hostility toward each other, with acute ill will, malevolence, and thoughts of murder. Even a mother will feel like this for her child, and the child for its mother, father for child, child for father, brother for sister, and sister for brother. They’ll be just like a deer hunter when he sees a deer—full of hostility, ill will, malevolence, and thoughts of killing. Among the humans who live for ten years, there will be an interregnum of swords lasting seven days. During that time they will see each other as beasts. Sharp swords will appear in their hands, with which they’ll take each other’s life, crying, ‘It’s a beast! It’s a beast!’ But then some of those beings will think, ‘Let us neither kill nor be killed! Why don’t we hide in thick grass, thick jungle, thick trees, inaccessible riverlands, or rugged mountains and survive on forest roots and fruits?’ So that’s what they do. When those seven days have passed, having emerged from their hiding places and embraced each other, they will come together and cry in one voice, ‘Fantastic, dear foe, you live! Fantastic, dear foe, you live!’\n6. The Period of Growth Then those beings will think, ‘It’s because we undertook unskillful things that we suffered such an extensive loss of our relatives. We’d better do what’s skillful. What skillful thing should we do? Why don’t we refrain from killing living creatures? Having undertaken this skillful thing we’ll live by it.’ So that’s what they do. Because of undertaking this skillful thing, their lifespan and beauty will grow. Those people who live for ten years will have children who live for twenty years. Then those beings will think, ‘Because of undertaking this skillful thing, our lifespan and beauty are growing. Why don’t we do even more skillful things? What skillful thing should we do? Why don’t we refrain from stealing … sexual misconduct … lying … backbiting … harsh speech … and talking nonsense. Why don’t we give up covetousness … ill will … wrong view … three things: illicit desire, immoral greed, and wrong religious teachings. Why don’t we pay due respect to mother and father, ascetics and brahmins, honoring the elders in our families? Having undertaken this skillful thing we’ll live by it.’ So that’s what they do. Because of undertaking this skillful thing, their lifespan and beauty will grow. Those people who live for twenty years will have children who live for forty years. Those people who live for forty years will have children who live for eighty years, then a hundred and sixty years, three hundred and twenty years, six hundred and forty years, 2,000 years, 4,000 years, 8,000 years, 20,000 years, 40,000 years, and finally 80,000 years. Among the humans who live for 80,000 years, girls will be marriageable at five hundred.",
     "translator": "Bhikkhu Sujato, Long Discourses 26 'The Wheel-Turning Monarch' (SuttaCentral, 2018)",
     "url": "https://suttacentral.net/dn26/en/sujato",
     "rights": "open licence (CC0 1.0, public domain dedication by the translator)"
    }
   ],
   "sources": [
    {
     "citation": "Aggaññasutta DN 27, Pali and tr. Bhikkhu Sujato",
     "url": "https://suttacentral.net/dn27/en/sujato"
    },
    {
     "citation": "Cakkavattisīhanādasutta DN 26, Pali and tr. Bhikkhu Sujato",
     "url": "https://suttacentral.net/dn26/en/sujato"
    },
    {
     "citation": "T. W. Rhys Davids and C. A. F. Rhys Davids, Dialogues of the Buddha, part 3 (London: Pali Text Society / Oxford, 1921), the older public-domain English of the same suttas",
     "url": "https://archive.org/details/dialoguesofbuddh03davi"
    }
   ],
   "notes": "The English given is Sujato's rather than Rhys Davids's because Sujato's is expressly open-licensed and aligns line by line with the Pali on SuttaCentral. The Aggañña excerpt starts where the Buddha begins the cosmogony (§10) and stops at the choosing of the first king (§21); §§22–26 go on to the origin of the four groups (brahmins, peasants, menials, ascetics), and §§1–9 are the framing dispute about caste. The sutta marks the stages with numbered headings, which the English keeps. The Tibetan Mūlasarvāstivāda Vinaya's retelling is in Rockhill, The Life of the Buddha (London, 1884), pp. 1–7, and the Sanskrit Abhidharmakośabhāṣya 3.97–98 (Vasubandhu), not quoted here."
  },
  {
   "id": "jain",
   "people": "Jains",
   "region": "Gujarat, India",
   "latitude": 22.5,
   "longitude": 72.0,
   "direction": "both or cyclic",
   "scheme": "A time-wheel of twelve spokes.",
   "map_story": "Time turns on a wheel of six spokes down and six up. At first people are born as twins, a boy and a girl who are husband and wife, free from anger and greed. Wishing-trees grant their desires day and night, and they live three palyas and stand six miles tall. When they die, great birds carry the bodies off and throw them into the ocean. As the trees weaken, the twins develop “a sense of ownership in the wishing-trees, as if in their own bodies”. They quarrel and choose a chief, who divides the trees and punishes with the word “Ha!” A fruit falls on a boy and kills him, and no bird comes for the body. Lives shrink until in the last spoke people live sixteen years and stand a foot and a half tall.",
   "map_source": "Hemacandra, Triṣaṣṭiśalākāpuruṣacaritra 1, 12th c. CE",
   "text_date": "Hemacandra, Triṣaṣṭiśalākāpuruṣacaritra, c. 1160–72 CE; the Śvetāmbara time-wheel doctrine is older (Jain canon, c. 3rd c. BCE–5th c. CE)",
   "recorded": "Composed in Sanskrit by the Śvetāmbara monk Hemacandra at Aṇahilapāṭaka (Patan), Gujarat, India, at the court of the Caulukya king Kumārapāla. The first-age passage is in Parva 1 (Ādīśvaracaritra), Sarga 2, introducing the Jina Ṛṣabha. The in-copyright Johnson translation is summarised below. The public-domain English comes from a 1915 Oxford survey of Śvetāmbara teaching by Margaret (Mrs Sinclair) Stevenson, a Scottish missionary in Gujarat.",
   "original_language": "Sanskrit (Hemacandra); the surveyed tradition is Prakrit-Sanskrit Śvetāmbara",
   "summary_long": "Hemacandra opens the Jain world-age through the biography of a man and his wife who are reborn as the first pair of twins of a falling cycle. He fixes the frame first. Time is a wheel of six spokes going down (avasarpiṇī) and six coming up (utsarpiṇī), and each descent begins in unmixed bliss and ends in unmixed sorrow. In the first spoke people live three palyas and stand six miles tall; they eat only every fourth day and have flawless bodies and joints. They are free from anger, conceit, deceit and greed. Ten kinds of wishing-trees give them wine, dishes, music, light, garlands, food, ornaments, houses and clothes the moment they wish, and the ground tastes of sugar. The second and third spokes repeat this on a smaller scale, shorter lives, shorter bodies, a meal every third and then every second day, and the trees and the ground-sweetness weaken a little with each. By the sixth spoke people live sixteen years and stand a foot and a half high.\n\nThe story proper happens late in the third spoke. Vimalavāhana, born with the memory of a former life, is carried on the shoulders of a white elephant that was once his deceitful friend, and the other twins call him chief. The trees begin to give grudgingly, and Hemacandra compares each tree to a reluctant servant. The twins start to think of the trees as their own bodies, and quarrels over trespass follow. Vimalavāhana divides the trees among them and invents the first punishment, a single spoken word of rebuke, \"Ha!\" The shame of it keeps the twins inside their boundaries for a time. As lives shorten, the next chiefs add a second word and then a third, so that the penal code grows by one syllable for each generation of twins.\n\nVimalavāhana dies without age or sickness, and in the generations that follow every mother is reborn among the Nāga gods, while the fathers go to other classes of heaven. In the same chapters a palm-fruit falls and kills a boy playing under a tree, the first accidental death, and the great birds that used to carry away the bodies of the dead no longer come. His twin sister is left alone, and she is taken up by her parents and given the name Sunandā. The Lord Ṛṣabha, the first Jina, who also brings fire and the arts, teaches his daughter Brāhmī the eighteen scripts and his daughter Sundarī arithmetic, and teaches the rest of his people the crafts they will need now that the wishing-trees are gone.",
   "excerpts": [
    {
     "label": "The six spokes of time, the twins and the ten wishing-trees (Śvetāmbara survey)",
     "citation": "Mrs Sinclair Stevenson, The Heart of Jainism (Oxford University Press, 1915), 'Jaina Divisions of Time', pp. 272–276",
     "translation": "In common with so many oriental faiths the Jaina think of time as a wheel which rotates ceaselessly downwards and upwards — the falling of the wheel being known as Avasarpini and the rising as Utsarpini. The former is under the influence of a bad serpent, and the latter of a good one.\n\nAvasarpini, the era in which we are now living, began with a period known as Susama Susama, the happiest time of all, which lasted for four crores of crores of sagaropama, and when every man's height was six miles, and the number of his ribs two hundred and fifty-six.\n\nThe children born in this happy period were always twins, a boy and a girl, and ten Kalpavriksa (desire-fulfilling trees) supplied all their need; for one tree gave them sweet fruits, another bore leaves that formed pots and pans, the leaves of a third murmured sweet music, a fourth gave bright light even at night, a fifth shed radiance like little lamps, the flowers of a sixth were exquisite in form and scent, the seventh bore food which was perfect both to sight and taste, the leaves of the eighth served as jewellery, the ninth was like a many-storied palace to live in, and the bark of the tenth provided beautiful clothes. (In many of the Jaina temples representations of the happy twins are carved, standing beneath these desire-fulfilling trees.) The parents of the children died as soon as the twins were forty-nine days old, but that did not so much matter, since the children on the fourth day after their birth had been able to eat as much food as was equal to a grain of corn in size, and they never increased the size of this meal, which they only ate every fourth day. The children never committed the sin of killing, for during their whole lives they never saw a cooking-vessel or touched cooked food, and on their deaths they passed straight to Devaloka, without ever having heard of religion.\n\nIn the next period, Susama, which, as its name indicates, was only half as happy as the first, the twins born into the world were only four miles high, had only one hundred and twenty-eight ribs, and only lived for two palya of time, but the ten desire-fulfilling trees still continued their kind offices. The parents of the children lived longer now (the Jaina, according to this, would seem not to consider the long life of their parents essential to their own happiness!) and did not die till the children were sixty-four days old; and meanwhile human appetite had so far increased that twins ate a meal equal to a jujube fruit three days after their birth, and continued to do so every third day throughout their lives.\n\nIn Susama Dusama the happiness has become mixed with sorrow; the twins are now only two miles in height, have only sixty-four ribs, and live only for one palya, but on their death they still go to Devaloka. It was during this period that Risabhadeva, the first Tirthankara, was born. He taught the twins seventy-two useful arts, such as cooking, sewing, &c.; for he knew that the desire-fulfilling trees would disappear, and that human beings would then have only themselves to depend on. Risabhadeva is also credited with having introduced politics and established a kingdom, but his daughter Brahmi, the Jaina patron of learning, is even more interesting than her father. This learned lady invented eighteen different alphabets (oh, misdirected energy!) including Turkish, Nagari, all the Dravidian dialects, Canarese, Persian, and the character used in Orissa. From these, the Jaina say, were derived Gujarati and Marathi.\n\nIn the period of Dusama Susama, which lasted for one crore of crores of sagaropama less forty-two thousand years, the height of man was five hundred span, the number of his ribs thirty-two, and his age one crore of purva. The women born in this age ate twenty-eight morsels of food, the men thirty-two, and they both dined once during the day. During this time the Jaina religion was fully developed, and there were born the remaining twenty-three Tirthankara, eleven Cakravarti, nine Baladeva, nine Vasudeva, and nine Prativasudeva. People born during this epoch did not all pass to Devaloka, but might be reborn in any of the four Gati (hell, heaven, man, or beast), or might become Siddha.\n\nDusama, the period in which we are now living, is entirely evil. No one can hope to live longer than one hundred and twenty-five years, to have more than sixteen ribs or a greater stature than seven cubits. The era began three years after Mahavira reached moksa, and will last for twenty-one thousand years. [Stevenson here goes on, for about a page, to the gradual disappearance of Jainism in this era and the names of its last monk, nun, layman and laywoman; omitted.]\n\nOur present era will be followed by a still more evil one, Dusama Dusama, which will also endure for twenty-one thousand years. A man's life will then only last sixteen or, according to some sects, twenty years at most, his height will only be one cubit, and he will never possess more than eight ribs. The days will be hot and the nights cold, disease will be rampant, and chastity, even between brothers and sisters, will be non-existent. At the end of the period terrific tempests will sweep over the earth, and but for the fact that the Jaina know their uncreated world can never be destroyed, they would fear that the earth itself would perish in the storms. Men and birds, beasts and seeds, will seek everywhere for refuge, and find it in the river Ganges, in caves and in the ocean.\n\nAt last during Dusama Dusama, in some month of Sravana, and in the dark half of it, the era of Utsarpini will begin, and the wheel of time start its upward revolution. It will rain for seven days seven different kinds of rain, and this will so nourish the ground that the seeds will grow.",
     "translator": "Mrs Sinclair Stevenson, 1915",
     "url": "https://archive.org/details/heartofjainism00stevuoft",
     "rights": "public domain"
    },
    {
     "label": "Hemacandra: the twins begin to treat the wishing-trees as their own",
     "citation": "Hemacandra, Triṣaṣṭiśalākāpuruṣacaritra 1.2, tr. Helen M. Johnson, Gaekwad's Oriental Series 51 (Baroda, 1931), p. 97",
     "translation": "As the consequence of such a time, the twins developed a sense of ownership in the wishing-trees, as if in their own bodies.",
     "translator": "Helen M. Johnson, 1931",
     "url": "https://archive.org/details/in.ernet.dli.2015.189073",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Hemacandra: the first punishment, a word",
     "citation": "Triṣaṣṭiśalākāpuruṣacaritra 1.2, tr. Johnson, p. 97",
     "translation": "He promulgated the law of Hakara for the punishment of any one who crossed the boundary from desire for another's wishing-tree.",
     "translator": "Helen M. Johnson, 1931",
     "url": "https://archive.org/details/in.ernet.dli.2015.189073",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Hemacandra: the first accidental death, and the birds that no longer come",
     "citation": "Triṣaṣṭiśalākāpuruṣacaritra 1.2, tr. Johnson, p. 138",
     "translation": "Formerly, large birds at once lifted up the bodies of dead twins like nestwood, and threw them in the ocean.",
     "translator": "Helen M. Johnson, 1931",
     "url": "https://archive.org/details/in.ernet.dli.2015.189073",
     "rights": "in copyright, short quotation"
    }
   ],
   "sources": [
    {
     "citation": "Hemacandra, Triṣaṣṭiśalākāpuruṣacaritra, Ādīśvaracaritra (Parva 1), tr. Helen M. Johnson, Gaekwad's Oriental Series 51 (Baroda: Oriental Institute, 1931), pp. 93–100, 138, 151–153",
     "url": "https://archive.org/details/in.ernet.dli.2015.189073"
    },
    {
     "citation": "Mrs Sinclair Stevenson, The Heart of Jainism (Oxford, 1915), pp. 272–276",
     "url": "https://archive.org/details/heartofjainism00stevuoft"
    }
   ],
   "notes": "Johnson's 1931 translation is treated as in copyright. A work first published in the United States in 1931 enters the US public domain on 1 January 2027, but this edition was published in Baroda and I did not rely on that. The Sanskrit text of Hemacandra (Bhavnagar, Jain Dharma Prasarak Sabha ed.) is public domain; I did not find a clean online text and did not attempt Devanagari OCR from the scans. The Stevenson text is a lay, modern summary of Śvetāmbara teaching, not a translation of one text, but its ten wishing-trees and its twins match Hemacandra closely. For the older canon, the Jambūdvīpaprajñapti (Prakrit) describes the first spoke at length with no PD English translation that I found. The punishment words 'Hakara' (Ha!), 'Makara' (Ma!) and 'Dhikkāra' (Dhik!) are the three laws named in Johnson pp. 97–99."
  },
  {
   "id": "tibet",
   "people": "Tibetans",
   "region": "Tibet, China",
   "latitude": 29.5,
   "longitude": 91.5,
   "direction": "ascent",
   "scheme": "Monkey and ogress, up to humans.",
   "map_story": "At first there are no people and the very name of man is unknown. A monkey sits lost in meditation, and a rock-ogress burning with lust takes the shape of a she-monkey and bedevils him for seven days. Their six sons are covered in hair like their father and have tails like their mother. They crave flesh and blood, and they can speak. Their five hundred children are neither monkeys nor men, naked and starving. They are given seven grains to eat, and “they were racked with pain, and all the hair on their bodies fell off”, and their tails shrivel away. They sow the grain, the first labour in the land. Those of the father’s line have great understanding. Those of the mother’s line delight in killing and are fond of trade and lucre.",
   "map_source": "Maṇi bka' 'bum 34, 12th–13th c. CE",
   "text_date": "Maṇi bka' 'bum, attributed to King Srong-btsan sgam-po (r. c. 629–649) but compiled 12th–13th c. CE; chapter on the origin of the Tibetans",
   "recorded": "Tibetan Buddhist text, Tibet (China); the monkey-and-ogress story is told in chapter 34 of the Maṇi bka' 'bum. W. W. Rockhill, an American diplomat and Tibetologist, translated the chapter from a Tibetan text and printed it in 1891.",
   "original_language": "Tibetan",
   "excerpts": [
    {
     "label": "The monkey Bodhisattva, the rock-ogress, and the first Tibetans",
     "citation": "Maṇi bka' 'bum, chapter 34 ('Origin of the Tibetan people'), tr. W. W. Rockhill, The Land of the Lamas (New York, 1891), Supplementary Notes VI, pp. 355–361",
     "translation": "Om mani padmo hum.\nThen the greatest of all the Bodhisattwas, P'apa Shenrazig Wang-ch'yuk, came to the Realm of happiness (Dewa-chan), and the Buddha Nangwa t'a-ya, (Amitayus) spoke to him, saying : \" Merciful Bodhisattwa, the Buddha Sachya t'upa (Shakya-muni) did not convert the Realm of snow (i. e., Tibet), he did not set his foot upon it, did not illumine it with the light of his word, did not show it his bounty. It is for thee to gather together the low-lived creatures of the Abode of snow and bring them into a fit state for receiving the holy truth.\"\nSo then the Bodhisattwa P'apa Shenrazig Wang-ch'yuk repaired to the many-jeweled dwelling on the top of Mount Potala, and looked at the living creatures inhabiting the Abode of snow, and saw that they in their ignorance of the religion of the Buddha were plunged in darkness like the black darkness of night; they were like the snow which falls on the surface of a lake and which can rise no more and must keep on going downward, for they were ever getting lower in the evil way. And he saw how there was no freedom for them ; they moved as it were in a tightly closed iron coffer.\nThen he caused a ray of bright light to come out of the palm of his right hand, and from out it appeared the king of the monkeys, the Bodhisattwa Hilumandju. Bethinking him of making mankind in the Abode of snow, he asked the monkey-king, \" Wilt thou be able to give thyself to deep meditation in that snowy realm of the north ?\" \"I will,\" he replied. Then he bound him by the oath of the five highest duties, and expounded to him the deep and far-reaching doctrine, after which the monkey transported himself by supernatural means to the Abode of snow, and, sitting down on a rock, was soon plunged in profound abstraction.\nNow at that time Peu-yul (i. e., Tibet) was divided into nine regions. The first three, called Rinpoch'e od-gi ling (\" the jeweled light region \"), reaching to the highest peaks of slate and ice, were held by elephants and deer. The Ru-dzi sog-p6 ling (\" the region of the four horns\") comprised the three middle zones of rocks and alps, and was held by rock-ogres (drasinpo) and monkeys. The Ma-jija od ling (\" the peacock-light region \"), comprising the three lowest zones of forests and valleys, was occupied by ogres (sinpo). So it was that the very name of man was unknown in that land.\nSome time after the advent of Hilumandju, it happened on a day that a rock-ogress, burning with lust, took the semblance of a she-monkey and went near unto the monkey-king, lost in profoundest meditation, and endeavored by every kind of blandishment and lascivious gesture to excite his passions, but though for seven days she thus bedeviled him she could not arouse him from his abstraction.\nSo she thought within herself that perhaps her failure was due to the ugliness of her face and form ; so she transformed herself into a lovely woman, gorgeously arrayed in jewels, and with bare bosom, and again she tried to arouse his passions. Then the monkey-king stole a glance at her out of the corner of his eye, and she, seeing her opportunity, moved near him and said, \" Be mine.\" \"I am a follower of P'apa Shenrazig,\" he replied, \"and I may not be yours.\"\nThen spoke the rock-ogress, saying: \"Alas, monkey-king, I love thee passionately. Listen to me : my destiny has made me what I am, an ogress, but I pine for thee with all the force of love, and I would clasp thee in these arms. If thou refusest to be my husband I will call together all the ogres of the realm, and daily we will kill creatures by the tens of thousands, and nightly we will devour them by the thousands. And the ogresses will bear young, and they will be many ; and this Abode of snow will be the kingdom of ogres, and they will devour the world. If death overtakes me while in this mind, my punishment will be to fall into the depth of hell. But thou, sin cannot overtake thee, shielded with the power of deep abstraction; fear not, lest it gradually forsake thee. Think of me kindly and spare me, that the voice of love be not changed to that of lamentation.\"\nThen the monkey Bodhisattwa's heart was moved with commiseration as he considered the ogress, and he thought, \" If I, in ignorance of possible consequences, take unto myself a wife, my\npowers of meditation may become impaired. On the other hand, if I do not take this woman as my wife, and she dies, great will be my sin ! \" So he resolved to go and question the Bodhisattwa, the knowing P'apa Shenrazig, and, having transported himself by his power of magic to the dwelling on Mount Potala, he did obeisance to the knowing Shenrazig, and thus addressed him : \"Alas, Lord of creatures, Merciful One, I am thy disciple (genyen), and my strength lies in my power of deep meditation, but an ogress of the devil's race, with mind filled with lechery, has assailed me, and my power of abstract meditation is about to depart. What shall I do to preserve my power of meditation ? Merciful One, instruct me, I beseech thee. The ogress has said : ' Thou must be my husband ; if thou wilt not, I will fling away my life, and it will be counted unto thee as sin.' Tell me, is it proper, or not, that I take her to me as a wife ? \"\n\"Highly proper,\" replied P'apa Shenrazig, \"though it may not be that thou and thy wife become human beings ; in the days to come, when thy children's children have multiplied in the Abode of snow, they will become human beings, and the Holy Truth will be diffused among them and it will be mighty in the land.\"\nThen the Lady Drolma (Jo-mo Drolma) added, \"When mankind shall have multiplied (in Tibet), they will be pillars of religion.\"\n\" So be it (Laso),\" he made answer. Then the monkey Bodhisattwa, fearing lest the rock-ogress should destroy herself, departed in all haste for the Abode of snow, and as soon as he arrived he took her unto him as his wife. When the space of nine months had elapsed she bore him six sons, who participated of the nature of the six classes of sentient creatures subject to birth and death. As their father was a monkey, so their bodies were covered with hair, and as their mother was a rock-ogress, so they had tails; their faces were reddish and they were most unsightly. From the mortal gods, one had gentleness and patience; from the mortal (lit., subject to birth and death) Asuras (Wa-mayin), one of them derived angry passions and quarrelsomeness. One of them had in part great lusts, and love of worldly riches, which qualities he owed to mortal man. One of them owed to hell's mortal fiends, hate, and anger, and great hardiness. One partook of the mortal Preta's (yidag) characteristics in being deformed,\nfrom his cravings for food (lit., bad stomach), and his avariciousness. One partook of mortal brute beasts in not being able to distinguish right from wrong, and in having neither comprehension nor cleverness. \"When born they were ruddy-faced, had a taste for flesh and blood, and hair covered their heads and bodies, and, moreover, they knew how to speak.\nNow when the little ones and their mother, the rock-ogress, became ahungered and in want of food, their father, the monkey Bodhisattwa, took them to a forest in the south, called \" The Peacock woods,\" where there were monkeys for them to live with. And they lived with the female monkeys. After the space of a year the father visited them to see how they fared, and he saw that they had increased by five hundred, and their offspring were neither monkeys nor yet men, and they were exposed to the rain and the sun's rays in summer and to the snow and the wind of winter, and they had neither food nor raiment. Then the monkey Bodhisattwa, their sire and grandsire, was filled with anguish, and the five hundred young monkeys came to him, holding out beseechingly their helpless hands, exclaiming : \" Father, what shall we eat? with what shall we clothe ourselves ? \"\nAnd the monkey, when he saw this the great distress of his progeny and that there was neither food nor clothing for them, was afflicted, and filled with compassion. They had already devoured all the edible fruits, etc., but he got fruits and other things and brought them to them ; but hardly had they eaten them, than they were racked with pain, and all the hair on their bodies fell off, the briars pricked their hands and feet, and their tails shriveled up and disappeared. Then the old monkey in anguish and dire distress bethought him, \"Why am I in such sorrow and misery? and these young monkeys, why has this befallen them? and the rock-ogress, my wife, why has this come to her, when there is the prophecy of the Knowing One Shenrazig and of the Jomo Drolma? Alas, it is doubtless on account of my former wickedness. The Venerable One cannot have been mistaken in his forecast. It is not right for me to be angered and disturbed in mind; I will question the Venerable One, himself.\"\nSo by magical means he repaired to the palace on Mount Potala, and, having done obeisance to the Venerable One he\nstood before him, and spoke as follows: \"If I, moved only through compassion and regardless of the poison leaf of passion, have unwittingly brought myself into the prison of the Devil, and have beguiled the woman into the toils of the Evil One, my children and grandchildren into the orb of Mara, and we have all sunk in the mire of lust and are weighed down under a mountain of misery ; if we have become wrapped in the smoke of the misery of sin and struck down by the plague of evil deeds ; if I myself have been seized with the disease of misery, it is only I who have brought us into the world of transmigration, and have been caught in the net of dark ignorance; protect my (sinless) children and grandchildren. What has happened to me has been at the word of the Venerable One, and I shall without a doubt fall hereafter into hell. But be merciful to me, I beseech thee. Knowing One, I and the rock-ogress, our children and children's children, have moreover nothing to sustain life on, and I have sought thee in deep anguish to know what to do.\"\nThen spoke P'apa Shenrazig Wang-ch'yuk, saying : \" Peu-yul, the Abode of snow, was in utter darkness and in the power of creatures not human, and was not within the sphere of my conversion ; but these (thy descendants) have become men, and thou hast, in bringing this transformation about, opened to them the gate to heaven and redemption. Doubt me not, be single-hearted and despair not, for these thy children and grandchildren have finally become men, and will some day enter the fold of my redeemed. Thou hast done no evil, but only made them take a step in the road towards freedom ; it is well. Think not to be in anguish, for these thy progeny shall be provided with both worldly goods and spiritual goods. These thy progeny shall be of two kinds : some of them shall be of their grandsire's race, and have great faith and kind-heartedness, great understanding and application, they shall delight in the subtilities of religion and ever thirst after virtue, they shall have broad understanding and Bodhisattwa great-mindedness ; some shall be of the mother's race, and shall delight in killing and will like flesh and blood, they will be fond of trade and lucre, strong in body and mind, given to unrighteousness, liking to hear of others' shortcomings, cruel, prying, butchering animals, and eating meat.\n\"And the food portions of thy descendants are these seven varieties of seed\"; and he gave him barley, wheat, beans, pease, soba (thick-shelled barley), etc., saying unto him, \" carry these to the Abode of snow, and these seeds shall fructify and increase. Moreover, to satisfy the longing after riches, which they derive from the rock-ogress thy wife, here are handfuls of precious dust, gold, silver, copper, iron, etc. ; scatter them in the Abode of snow, and they shall become treasures in the earth and shall be found in mines, and after a season these thy progeny, become men, shall subsist by this precious gold, silver, etc., and after a time they shall open these precious mines.\"\nAnd he spat in the direction of the Abode of snow, saying: \" After a while there shall arise in the land an incarnate Bodhisattwa, who will be a defender of religion, a man exalted above all others.\"\nThen the monkey Bodhisattwa transported himself to the Abode of snow, where he sowed the seed in a part of the land well suited for the purpose, level and warm, and with every qualification. And after that the monkey Bodhisattwa had gathered together in the summer the monkey children in the Peacock woods, the autumn came after the sowing of the seeds, and it was time to look after them, and they were all ripe and fit to eat. Then he called the monkey children and instructed them, saying : \" These P'apa Shenrazig has given you as your food portion; cultivate them; let this be your work. This is the first labor in the land, but later on there shall be treasures found in Tibet, and they will be in mines ; these the Bodhisattwa Shenrazig Wang-ch'yuk has also given you.\" And they acquired worldly goods, after which for the first time they became bound together by religion.\nThe narrative goes on to state that Shenrazig caused a ray of light to issue out of the palm of his right hand, and from out it came a youth with all the signs and characteristics of a Buddha, who came among the people of Tibet, described as still being\nsomething between men and monkeys, \" with curtailed hind parts and hairy bodies \" ; and he taught them the profit arising from observing the ten cardinal virtues (paramita), etc., and they believed him, and the first seeds of the Buddhist faith were sown in Peu-lung-ba (Tibet).",
     "translator": "William Woodville Rockhill, 1891",
     "url": "https://archive.org/details/cu31924098819877",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "W. W. Rockhill, The Land of the Lamas (New York: Century, 1891), pp. 355–361",
     "url": "https://archive.org/details/cu31924098819877"
    }
   ],
   "notes": "The Tibetan text is not reproduced: I did not find the Maṇi bka' 'bum on an open server in a form I could quote, and Rockhill prints only his translation. The English here is OCR from the Cornell scan on archive.org with obvious OCR errors silently corrected and footnote numerals removed; Tibetan transliterations in it (Peu-yul, Hilumandju, Ma-jija od ling and so on) are Rockhill's 1891 spellings and may carry OCR slips. Rockhill's footnote on the six sons says his Tibetan text reads 'no tails' where the context requires tails, since a few lines later 'their tawny tails disappeared'. He marks his rendering 'cruel, prying' (the mother's line) as conjectural."
  },
  {
   "id": "wa",
   "people": "Wa",
   "region": "Ximeng and Cangyuan, Yunnan, China, and Wa State, Myanmar",
   "latitude": 22.6,
   "longitude": 99.6,
   "direction": "ascent",
   "scheme": "Three humanities, each more bounded.",
   "map_story": "The Earth Goddess Maxiyong moulds people of clay. They are the first humanity, like the gods, for they can be born but cannot die. They bear a child every day and eat up the mountains, so the Sky God has his son the Thunder God burn the world. The goddess hides a few in a cave, and Heaven spares them on terms: “Only if they are born and also die, and each year can have only one child”. They breed in secret ten times a year, never work, strip the forest, and know only their mother, not their father. A flood drowns them. Only the boy Damuyi, who was kind to a toad, survives. From his gourd come the third humanity: Aiwa, ancestor of the Wa, and the ancestors of the Dai, the Han and their neighbours.",
   "map_source": "Ceinos Arcones 2016: 71–78; Chinese three-batch frame in the Cangyuan Sigangli",
   "text_date": "PRC collections 1996 and 2004 (oral material, Cangyuan/Ximeng, Yunnan)",
   "recorded": "Wa creation narratives from Cangyuan and Ximeng, Yunnan, China (and the Wa State, Myanmar), published in Chinese folk-literature collections (Chen Guoqing and Xie Ling, Wazu, 2004) and translated into Spanish by Pedro Ceinos Arcones, Mitos y cuentos de los Wa de Yunnan (China), Kunming 2016.",
   "original_language": "Wa, told through Chinese, rendered into Spanish (Ceinos Arcones 2016)",
   "summary_long": "The Wa tell three creations of humanity, each ended or remade; the narrator himself titles them the first creation and its first extinction, the second creation and its extinction, and the third creation and its education. In the first, the Earth Goddess Maxiyong moulds people from clay. They are born but cannot die, each woman bears a child every day, and they multiply until they eat up the mountains. The Sky God Daxiye has his son, the Thunder God, burn the world. In the second, the Earth Goddess hides a few people in a cave, and a chain of animal accidents (a tiger eating fawns, and so on) lets them out. Heaven will spare them only if they are born and also die, bear one child a year, and eat fruit and leaves instead of the earth. They secretly breed ten times a year, never work, strip the forest, and know their mothers but not their fathers. A flood drowns them; the boy Damuyi alone survives, because he was kind to a toad. In the third, people and animals come out of Damuyi's gourd. Aiwa becomes the ancestor of the Wa and Jingpo, the others of the Yi, Lahu, Lisu, Dai and Han, and Heaven gives each animal its gift, leaving humans intelligence. A companion version from the Ximeng side (summarised in the same book, p. 71) has the women lead for thirty generations and the men for twenty, 'the women understood things better than the men and the men obeyed them', and a snake fetches the grain seed from the sea floor. The direction is ascent by correction: deathless, then mortal and rationed, then dispersed peoples with intelligence. The translator suspects the clay-moulding goddess derives from Nüwa. The Chinese text of the Cangyuan version is not available online; Drew rejected the Ximeng Sigangli as the primary source for this telling, so only these short quotes and the summary are given.",
   "excerpts": [
    {
     "label": "First humanity: like the gods, born but unable to die",
     "citation": "Ceinos Arcones 2016, p. 75",
     "original": "Ellos fueron la primera humanidad. Una humanidad semejante a los dioses pues podía nacer pero no podía morir.",
     "original_source": "Spanish translation (the Chinese source text is not online)",
     "translation": "They were the first humanity. A humanity like the gods, for it could be born but could not die.",
     "translator": "compiler's English from Ceinos's Spanish",
     "url": "https://archive.org/details/MitosYCuentosDeLosWaDeYunnanChina",
     "rights": "in copyright; short quote"
    },
    {
     "label": "Heaven's terms for the second humanity",
     "citation": "Ceinos Arcones 2016, p. 77",
     "original": "Sólo si ellos nacen y también mueren, y cada año solo pueden tener un hijo",
     "original_source": "Spanish translation",
     "translation": "Only if they are born and also die, and each year can have only one child",
     "translator": "compiler's English",
     "url": "https://archive.org/details/MitosYCuentosDeLosWaDeYunnanChina",
     "rights": "in copyright; short quote"
    },
    {
     "label": "The second humanity knew only their mother",
     "citation": "Ceinos Arcones 2016, p. 78 (fn. 41: stock Chinese phrase for matriarchal antiquity)",
     "original": "solo conocían a su madre pero no al padre",
     "original_source": "Spanish translation",
     "translation": "they knew only their mother, not the father",
     "translator": "compiler's English",
     "url": "https://archive.org/details/MitosYCuentosDeLosWaDeYunnanChina",
     "rights": "in copyright; short quote"
    }
   ],
   "sources": [
    {
     "citation": "Pedro Ceinos Arcones, Mitos y cuentos de los Wa de Yunnan (China), Kunming 2016",
     "url": "https://archive.org/details/MitosYCuentosDeLosWaDeYunnanChina"
    }
   ],
   "notes": "Summary-only (in copyright). The zqymyth.com database was scanned for the Cangyuan three-humanities text; the T-21 series found (008-016) holds only gourd, sibling-god, surname and sun-shooting items, not the three humanities."
  },
  {
   "id": "andaman",
   "people": "Great Andamanese",
   "region": "Andaman Islands, India",
   "latitude": 12.0,
   "longitude": 92.8,
   "direction": "decline",
   "scheme": "Three peoples, each shorter-lived.",
   "map_story": "The god Puluga makes Tomo, black like the islanders but much taller and bearded, and he lives to a great age. His descendants, the tomola, speak one mother tongue. Their pigs have neither ears nor noses and are easily caught, until Tomo’s wife, “with woman’s ready wit”, drills holes in their heads and snouts so they can hear and smell, and men must learn the bow. Two angry women crush a caterpillar and a plant, and Puluga ends the endless daylight. A mother buries her son and says they will all die like this. After Kolwot dies the people grow disobedient, Puluga stops visiting, and he drowns them in a flood. From four survivors come the chauga-tabanga, tall, bearded and long-lived. They scatter into today’s tribes and tongues, and the present islanders are shorter in body and in years.",
   "map_source": "Recorded by E. H. Man, 1869–80",
   "text_date": "1883 (fieldwork 1869-1880s)",
   "recorded": "E. H. Man, a colonial officer at Port Blair, recorded the Andamanese account of Puluga, Tomo and the first couple, in On the Aboriginal Inhabitants of the Andaman Islands, J. Anthropological Institute 12 (1883), pp. 95-98 and following. Andaman Islands, India.",
   "original_language": "English (Andamanese terms transcribed)",
   "excerpts": [
    {
     "label": "Puluga creates Tomo and the first woman; the dispersal, the flood and the second dispersal",
     "citation": "Man 1883, pars. 5-23, pp. 95-99",
     "original": "",
     "original_source": "English only",
     "translation": "5. In the beginning, after the world had been made, Pulugacreated a man whose name was Tomo; he was black, like the present inhabitants, but much taller and bearded. Puiugashowed him the various fruit-trees in the jungle, which then existed only at [Wotaemi] (the “Garden of Eden”), and, in doing so, told him not to partake of certain of them during the rains : he then taught him how to obtain and use fire ; this he did by first stacking in alternate layers two varieties of wood known as [char] and [her], and then bidding Chana [Bado] (Mother Sun) to come and sit on or near the pile until she had ignited it, after which she returned to her place in the sky. Tomo was then taught how to cook pigs, which were easily caught, as they had in those days neither ears nor noses.\n\n6. Another version relates that Puluga came with a spirit or angel called [a name the scan does not give legibly] to instruct Tomo, who, at his direction, prepared a pyre and then struck it, on which the fire was kindled, and .piniga .d-llola proceeded to teach him how to cook food.\n\n7. About the origin ot the first woman, whose name was Chana Elewadi, there is a diversity of belief: according to some, Puluga created her after he had taught Tomo how to sustain life ; others sav that Tomo saw her swimming near his home and called to her, whereupon she landed and lived with him ; while a third story represents her as corning pregnant to [Kyd] Island, where she gave birth to several male and female children, who subsequently became the progenitors of the present race.\n\n8. These legends ascribe the name tomola to all the descendants of their first parents until the period of the Deluge. Tomo had two sons and two daughters by Chana Elewadi.\n\n9. As time went on, the pigs multiplied to such an extent that they became a nuisance, so, with woman’s ready wit, Chana Elewadi drilled holes in their heads and snouts, thereby giving them the powers of hearing and smelling, and enabling them to avoid danger and procure food for themselves. Puluga then covered the whole land with jungle, into which the pigs wandered in various directions. But this change was found to have its disadvantages, as it became next to impossible to catch the now wily sus. Puluga, however, again came to the rescue, and taught Tomo how to construct bows and arrows, and to hunt, after which he taught him to manufacture canoes and harpoons, and to fish. On a subsequent visit he instructed Chana Elewadi in the art of basket and net-making, and in the use of red-ochre and white clay, and thus by degrees he imparted to their first parents a knowledge of the various arts which have ever since been practised among them.\n\n11. As soon as the first couple were united Puluga gave them the [Bojig-yab] dialect, which is the language spoken to this day, according to their belief, by the tribe inhabiting the south and south-eastern portion of Middle Andaman, in which district [Wotaemi] is situated. It is, therefore, regarded as the mother tongue, from which the dialects of the various other tribes have sprung.\n\n14. Tomo lived to a great age, but even before his death his offspring became so numerous that their home could no longer accommodate them. At Puluga’s bidding they were furnished with all necessary weapons, implements, and fire, and then scattered in pairs all over the country. When this exodus occurred Puluga provided each party with a distinct dialect.\n\n15. After the dispersion of the surplus members of his family, Tomo, one day while hunting, fell into a creek and was drowned. He was at once transformed into a cachalot, and from him have sprung all the cetaceans of this class. Chana Elewadi, ignorant of the accident that had befallen her husband, went in a canoe with some of her grandchildren to ascertain the cause of his continued absence; on seeing them, [the whale] upset their skiff, and drowned his wife and most of her companions. She became a small crab, of a description still named after her, and the others were transformed into iguanas.\n\n16. Consequent on the disappearance of Tomo and his wife, the duties of headship over the community at [Wotaemi] devolved upon one of their grandchildren, named [Kolwot], who was distinguished by being the first to spear and catch turtles. The tomola remained on the islands long after Tomo’s transformation, but after [Kolwot]’s death, according to one legend, they grew disobedient, and as Puluga ceased to visit them, became more and more remiss in their observance of the commands given at the Creation. At last Puluga’s anger burst forth, and, without any warning, he sent a great flood which covered the whole land, and destroyed all living. Four persons (two men and two women), who happened to be in a canoe when the catastrophe occurred, were able to effect an escape. When the waters subsided, they found themselves near [Wotaemi], where they landed and discovered that every living thing on earth had perished; but Puluga re-created the animals, birds, &c. In spite of this, however, they suffered severely, in consequence of all their fires having been extinguished, and they could devise no means of repairing their loss.\n\n22. [Larola], the chief of the survivors from the Deluge, gave, at his death, the name of [chauga-tabanga] to their descendants. When, for the second time in their history, their numbers had increased to so great an extent that it became impossible for them to remain together in one spot, an exodus, similar to the first, took place; each party, being furnished with fire and every other essential, started in a different direction, and on settling down adopted a new and distinct dialect. They each received a tribal name, and from them have sprung the various tribes still existing on the islands.\n\n23. The [chauga-tabanga] are described as fine tall men with large beards, and they are said to have been long-lived, but, in other respects and in their mode of living they did not differ from the present inhabitants. The name seems to have been borne till comparatively recent times, as a few still living are said to remember having seen the last of the so-called [chauga-tabanga].",
     "translator": "E. H. Man 1883 (OCR normalised; native names that the scan renders illegibly are shown in square brackets, and footnotes removed)",
     "url": "https://archive.org/details/in.ernet.dli.2015.103787",
     "rights": "public domain"
    },
    {
     "label": "Night as a punishment (caterpillar)",
     "citation": "Man 1883, par. 31",
     "original": "",
     "original_source": "English only",
     "translation": "31. The manner in which the world was illuminated at the beginning is not clearly to be ascertained from their legends, for one story states that the sun and moon were subsequently created at Tomo’s request, as he found that, under the then existing circumstances, it was impossible to catch fish by night or to hunt by day ; while, in direct disagreement with this, another story tells us that night was a punishment brought upon mankind by certain individuals who angered Puluga by killing a caterpillar. The tale informs us that the sun, one day, burned so fiercely as to cause great distress. Two women named Chana [Limi] and Chana [Jarawud], became exceedingly irritable, and while in this unhappy frame of mind they discovered a caterpillar ([a native word]), and a certain plant called [a native word]. By way of venting their spleen, one crushed the hapless grub, and the other destroyed the plant. These wanton acts so displeased Puluga that he determined to punish them, and to teach them to appreciate the privilege of daylight, which they had hitherto uninterruptedly enjoyed. He accordingly visited the earth with a long-continued darkness, which caused every one much inconvenience and distress. At last their chief, [Kolwot], to whom reference has already been made, hit upon a happy expedient of inducing Puluga to restore the former state of things by trying to assure him that they were quite unconcerned, and could enjoy themselves in spite of light being withheld from them. To accomplish this, he invented the custom of dancing and singing, the result of which was that Puluga, finding that they had frustrated his intention, granted, as a first concession, alternate periods of day and night, and subsequently, moved by the difficulties often occasioned by the latter, created the moon to mitigate their troubles. It is in this way that they account for the fact of the same word being used to denote a caterpillar and night.",
     "translator": "E. H. Man 1883 (OCR normalised)",
     "url": "https://archive.org/details/in.ernet.dli.2015.103787",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Man, On the Aboriginal Inhabitants of the Andaman Islands (1883)",
     "url": "https://archive.org/details/in.ernet.dli.2015.103787"
    }
   ],
   "notes": "Paragraph 6 contains a few words the OCR does not give legibly (the name of the spirit); one is flagged in the text with a bracket. Square brackets generally mark names the OCR garbled; the original has diacritic-marked Andamanese spellings. Paragraphs 10, 12-13, 17-21 and 24-30 are omitted."
  },
  {
   "id": "zhuangzi",
   "people": "Daoists (Zhuangzi)",
   "region": "China",
   "latitude": 33.3,
   "longitude": 116.6,
   "direction": "decline",
   "scheme": "Four reigns, from one heart.",
   "map_story": "The Yellow Emperor makes the people’s hearts one. If a man’s parent dies and he does not weep, no one blames him. Yao makes their hearts hold to their kin, so that a man may do less for others for the sake of his own, and still no one blames him. Under Shun, women carry for ten months and children speak at five months, and “before it reached the first smile it began to say ‘who’”. For the first time people die young. Yu changes the people’s hearts. Every man has a mind of his own, and taking up arms is called reasonable.",
   "map_source": "Zhuangzi, Tianyun, 3rd c. BCE",
   "text_date": "3rd c. BCE (Tianyun), compiled in the Zhuangzi corpus, Warring States China",
   "recorded": "Philosophical dialogue attributed to the Zhuangzi school, Warring States period, China (present-day China). Old Dan (Laozi) lectures Confucius's disciple Zigong on the Five Emperors and Three Sovereigns.",
   "original_language": "Classical Chinese",
   "excerpts": [
    {
     "label": "Lao Dan on the reigns of the Yellow Emperor, Yao, Shun and Yu",
     "citation": "Zhuangzi, ch. 14 Tianyun (天運), Lao Dan's reply to Zigong",
     "original": "老聃曰：「小子少進，余語汝三皇、五帝之治天下。黃帝之治天下，使民心一，民有其親死，不哭，而民不非也。堯之治天下，使民心親，民有爲其親，殺其殺，而民不非也。舜之治天下，使民心競，民孕婦十月生子，子生五月而能言，不至乎孩而始誰，則人始有夭矣。禹之治天下，使民心變，人有心而兵有順，殺盜非殺人，自爲種而天下耳，是以天下大駭，儒墨皆起。其作始有倫，而今乎婦女，何言哉？余語汝：三皇、五帝之治天下，名曰治之，而亂莫甚焉！三皇之知，上悖日月之明，下睽山川之精，中墮四時之施。其知憯於𧓽蠆之尾、鮮規之獸，莫得安其性命之情者，而猶自以爲聖人，不可恥乎？其无恥也！」",
     "original_source": "zh.wikisource.org 莊子/天運 (text as on ctext.org; variant-reading templates resolved to the first reading)",
     "translation": "Lao Tan said, ‘Come a little more forward, my son, and I will tell you how the Three Hwangs and the Five Tis ruled the world. HwangTi ruled it, so as to make the minds of the people all conformed to the One (simplicity). If the parents of one of them died, and he did not wail, no one blamed him. Yao ruled it so as to cause the hearts of the people to cherish relative affection. If any, however, made the observances on the death of other members of their kindred less than those for their parents, no one blamed them. Shun ruled it, so as to produce a feeling of rivalry in the minds of the people. Their wives gave birth to their children in the tenth month of their pregnancy, but those children could speak at five months ; and before they were three years old, they began to call people by their surnames and names. Then it was that men began to die prematurely. Yü ruled it, so as to cause the minds of the people to become changed. Men’s minds became scheming, and they used their weapons as if they might legitimately do so, (saying that they were) killing thieves and not killing other men. The people formed themselves into different combinations ; — so it was throughout the kingdom. Everywhere there was great consternation, and then arose the Literati and (the followers of) Mo (Ti). From them came first the doctrine of the relationships (of society) ; and what can be said of the now prevailing customs (in the marrying of) wives and daughters ? I tell you that the rule of the Three Kings and Five Tis may be called by that name, but nothing can be greater than the disorder which it produced. The wisdom of the Three Kings was opposed to the brightness of the sun and moon above, contrary to the exquisite purity of the hills and streams below, and subversive of the beneficent gifts of the four seasons between. Their wisdom has been more fatal than the sting of a scorpion or the bite of a dangerous beast. Unable to rest in the true attributes of their nature and constitution, they still regarded themselves as sages : — was it not a thing to be ashamed of ? But they were shameless.’",
     "translator": "James Legge, The Writings of Kwang-zze, Sacred Books of the East 39, 1891, Bk. XIV, Pt. II, Sect. VII, pp. 358-360 (OCR normalised; Legge's spellings kept, footnote numerals and notes removed)",
     "url": "https://archive.org/details/wg939",
     "original_url": "https://zh.wikisource.org/wiki/莊子/天運",
     "rights": "public domain"
    },
    {
     "label": "Correcting the nature: the age of Perfect Unity and its decay",
     "citation": "Zhuangzi, ch. 16 Shanxing (繕性), part 2",
     "original": "古之人，在混芒之中，與一世而得澹漠焉。當是時也，陰陽和靜，鬼神不擾，四時得節，萬物不傷，羣生不夭，人雖有知，无所用之，此之謂至一。當是時也，莫之爲而常自然。逮德下衰，及燧人、伏戲始爲天下，是故順而不一。德又下衰，及神農、黃帝始爲天下，是故安而不順。德又下衰，及唐、虞始爲天下，興治化之流，澆醇散朴，離道以善，險德以行，然後去性而從於心。心與心識，知而不足以定天下，然後附之以文，益之以博。文滅質，博溺心，然後民始惑亂，无以反其性（情）而復其初。由是觀之，世喪道矣，道喪世矣，世與道交相喪也",
     "original_source": "zh.wikisource.org 莊子/繕性",
     "translation": "The men of old, while the chaotic condition was yet undeveloped, shared the placid tranquillity which belonged to the whole world. At that time the Yin and Yang were harmonious and still; their resting and movement proceeded without any disturbance ; the four seasons had their definite times ; not a single thing received any injury, and no living being came to a premature end. Men might be possessed of (the faculty of) knowledge, but they had no occasion for its use. This was what is called the state of Perfect Unity. At this time, there was no action on the part of any one, but a constant manifestation of spontaneity. This condition (of excellence) deteriorated and decayed, till Sui-zan and Fu-hsi arose and commenced their administration of the world; on which came a compliance (with their methods), but the state of unity was lost. The condition going on to deteriorate and decay, Shan Nang and Hwang-Ti arose, and took the administration of the world, on which (the people) rested (in their methods), but did not themselves comply with them. Still the deterioration and decay continued till the lords of T‘ang and Yü began to administer the world. These introduced the method of governing by transformation, resorting to the stream (instead of to the spring), thus vitiating the purity and destroying the simplicity (of the nature). They left the Tao, and substituted the Good for it, and pursued the course of Haphazard Virtue. After this they forsook their nature and followed (the promptings of) their minds. One mind and another associated their knowledge, but were unable to give rest to the world. Then they added to this knowledge (external and) elegant forms, and went on to make these more and more numerous. The forms extinguished the (primal) simplicity, till the mind was drowned by their multiplicity. After this the people began to be perplexed and disordered, and had no way by which they might return to their true nature, and bring back their original condition.",
     "translator": "James Legge, Sacred Books of the East 39, 1891, Bk. XVI, par. 2, pp. 369-371 (OCR normalised; the words '(external and)' restored from the printed page)",
     "url": "https://archive.org/details/wg939",
     "original_url": "https://zh.wikisource.org/wiki/莊子/繕性",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Legge, The Texts of Taoism, Part I, SBE 39 (1891)",
     "url": "https://archive.org/details/wg939"
    },
    {
     "citation": "Zhuangzi 天運 and 繕性, Chinese Text Project / Wikisource",
     "url": "https://zh.wikisource.org/wiki/莊子/天運"
    }
   ],
   "notes": "The Tianyun passage is the Daoist reversal of the Confucian ages: each reign, Yellow Emperor, Yao, Shun, Yu, changes the people's hearts a step further, and in Shun's reign 'men began to die prematurely'. The Shanxing passage gives the same decline as a ladder from Perfect Unity (Sui-ren and Fuxi, Shennong and the Yellow Emperor, Tang and Yu). Legge's 'Three Hwangs and Five Tis' stands for the Chinese 三皇五帝; Legge's own note says the first speaker's 'Three Kings' (三王) are a different list."
  },
  {
   "id": "liji",
   "people": "Confucians (Liji)",
   "region": "China",
   "latitude": 35.6,
   "longitude": 117.0,
   "direction": "decline",
   "scheme": "The Great Unity, then families.",
   "map_story": "When the Great Way runs, “the world was held in common”. People do not treat only their own parents as parents or only their own sons as sons. Scheming is shut off, there are no robbers or rebels, and the outer doors are never shut. This is the Great Unity. Then the Great Way is hidden. The world is held by families, each treats only its own parents and sons as its own, and goods and strength are for oneself. Walls and moats are built for security, scheming comes into use, and from this war arises. This is the Small Tranquillity.",
   "map_source": "Liji, Liyun, 2nd–1st c. BCE",
   "text_date": "2nd-1st c. BCE (Han compilation of earlier material)",
   "recorded": "Liyun (禮運, 'Evolution of Ceremonial Usages'), Liji (Record of Rites), a Han Confucian compilation; the speaker is Confucius at the Zha sacrifice in Lu, answering Yan Yan (Zi You).",
   "original_language": "Classical Chinese",
   "excerpts": [
    {
     "label": "The Great Unity (大同) and the Small Tranquillity (小康)",
     "citation": "Liji, Liyun, sect. I, pars. 1-3",
     "original": "昔者仲尼與於蜡賓，事畢，出遊於觀之上，喟然而嘆。仲尼之嘆，蓋嘆魯也。言偃在側，曰：「君子何嘆？」孔子曰：「大道之行也，與三代之英，丘未之逮也，而有志焉。大道之行也，天下爲公，選賢與能，講信脩睦。故人不獨親其親，不獨子其子，使老有所終，壯有所用，幼有所長，矜、寡、孤、獨、廢疾者皆有所養，男有分，女有歸。貨，惡其棄於地也，不必藏於己；力，惡其不出於身也，不必爲己。是故謀閉而不興，盜竊亂賊而不作，故外户而不閉。是謂大同。今大道既隱，天下爲家，各親其親，各子其子，貨力爲己，大人世及以爲禮，城郭溝池以爲固，禮義以爲紀，以正君臣，以篤父子，以睦兄弟，以和夫婦，以設制度，以立田里，以賢勇、知，以功爲己。故謀用是作，而兵由此起。禹、湯、文、武、成王、周公，由此其選也。此六君子者，未有不謹於禮者也，以著其義，以考其信，著有過，刑仁講讓，示民有常。如有不由此者，在埶者去，衆以爲殃。是謂小康。",
     "original_source": "zh.wikisource.org 禮記/禮運",
     "translation": "1. Formerly Khung-nî was present as one of the guests at the Kâ sacrifice; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations, looking sad and sighing. What made him sigh was the state of Lu. Yen Yen was by his side, and said to him, ‘Master, what are you sighing about?’ Confucius replied, ‘ I never saw the practice of the Grand course, and the eminent men of the three dynasties; but I have my object (in harmony with theirs). 2. ‘When the Grand course was pursued, a public and common spirit ruled all under the sky; they chose men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony. Thus men did not love their parents only, nor treat as children only their own sons. A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young. They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained. Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification. (They laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage. In this way (selfish) schemings were repressed and found no development. Robbers, filchers, and rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut. This was (the period of) what we call the Grand Union. 3. ‘Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance. Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons. People accumulate articles and exert their strength for their own advantage. Great men imagine it is the rule that their states should descend in their own families. Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure. The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son ; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen) ; adjudge the superiority to men of valour and knowledge ; and regulate their achievements with a view to their own advantage. Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yü, Thang, Wan and Wû, king Khang, and the duke of Kâu obtained their distinction. Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues. Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests. This is the period of what we call Small Tranquillity.",
     "translator": "James Legge, The Li Ki, Sacred Books of the East 27, 1885, Bk. VII, pp. 364-367 (OCR normalised, footnotes removed; Legge renders 大同 'Grand Union' and 小康 'Small Tranquillity')",
     "url": "https://archive.org/details/wg927",
     "original_url": "https://zh.wikisource.org/wiki/禮記/禮運",
     "rights": "public domain"
    },
    {
     "label": "The former kings before fire",
     "citation": "Liji, Liyun, sect. I, pars. 8-9",
     "original": "昔者先王未有宫室，冬則居營窟，夏則居橧巢。未有火化，食草木之實，鳥獸之肉，飲其血，茹其毛。未有麻絲，衣其羽皮。後聖有作，然後脩火之利，范金，合土，以爲臺榭、宫室、牖户。以炮，以燔，以亨，以炙，以爲醴酪。治其麻絲，以爲布帛。以養生送死，以事鬼神上帝，皆從其朔",
     "original_source": "zh.wikisource.org 禮記/禮運",
     "translation": "8. ‘Formerly the ancient kings had no houses. In winter they lived in caves which they had excavated, and in summer in nests which they had framed. They knew not yet the transforming power of fire, but ate the fruits of plants and trees, and the flesh of birds and beasts, drinking their blood, and swallowing (also) the hair and feathers. They knew not yet the use of flax and silk, but clothed themselves with feathers and skins. 9. ‘The later sages then arose, and men (learned) to take advantage of the benefits of fire. They moulded the metals and fashioned clay, so as to rear towers with structures on them, and houses with windows and doors. They toasted, grilled, boiled, and roasted. They produced must and sauces. They dealt with the flax and silk so as to form linen and silken fabrics. They were thus able to nourish the living, and to make offerings to the dead; to serve the spirits of the departed and God. In all these things we follow the example of that early time.",
     "translator": "James Legge, SBE 27, 1885, Bk. VII, pp. 368-369 (OCR normalised, footnotes removed)",
     "url": "https://archive.org/details/wg927",
     "original_url": "https://zh.wikisource.org/wiki/禮記/禮運",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Legge, The Li Ki, SBE 27 (1885)",
     "url": "https://archive.org/details/wg927"
    },
    {
     "citation": "Liji, Liyun",
     "url": "https://zh.wikisource.org/wiki/禮記/禮運"
    }
   ],
   "notes": "Legge notes that the Taoism of the passage is evident and that commentators doubted it was Confucius's own. The original has 謀用是作, 'scheming comes into use', which Legge renders '(selfish) schemes and enterprises are constantly taking their rise'."
  },
  {
   "id": "shangjun",
   "people": "Legalists (Shangjun shu)",
   "region": "Qin and Han court, China",
   "latitude": 34.3,
   "longitude": 108.7,
   "direction": "both or cyclic",
   "scheme": "Mothers only, then marriage and war.",
   "map_story": "When heaven and earth are set up, people know their mothers and not their fathers. They live in herds, with no distinction of husband and wife or male and female, no clothes, no houses and no stores. They cover their front but not their back. Hungry, they seek food; full, they throw the rest away. They love their own kin and the private, and as they multiply they fall into disorder, strive to win and make war by force. Then Fuxi, the snake-bodied sage, takes husband and wife as his base and first fixes the human way, and the sages divide land, goods, and men and women. The middle age exalts the worthy, the lower age honours rank. “When the people are stupid, knowledge can make a king. When the age knows, force makes a king.”",
   "map_source": "Shangjun shu; Lüshi chunqiu; Baihu tong, 4th c. BCE–79 CE",
   "text_date": "4th-3rd c. BCE (Shangjun shu); c. 239 BCE (Lüshi chunqiu); 79 CE (Baihu tong)",
   "recorded": "Three Chinese texts that tell the same first age. The Book of Lord Shang is a Legalist work of the state of Qin; the Lüshi chunqiu was compiled at the court of Lü Buwei in Qin; the Baihu tong records the debates of the White Tiger Hall, 79 CE, and was compiled by Ban Gu.",
   "original_language": "Classical Chinese",
   "excerpts": [
    {
     "label": "Opening and Debarring: from knowing only the mother to the prince",
     "citation": "Shangjun shu, ch. 7 Kaisai (開塞), paragraph 7",
     "original": "天地設，而民生之。當此之時也，民知其母而不知其父，其道親親而愛私。親親則別，愛私則險，民眾而以別險為務，則民亂。當此時也，民務勝而力征。務勝則爭，力征則訟，訟而無正，則莫得其性也。故賢者立中正，設無私，而民說仁。當此時也，親親廢，上賢立矣。凡仁者以愛利為務，而賢者以相出為道。民眾而無制，久而相出為道，則有亂。故聖人承之，作為土地貨財男女之分。分定而無制，不可，故立禁。禁立而莫之司，不可，故立官。官設而莫之一，不可，故立君。既立君，則上賢廢，而貴貴立矣。然則上世親親而愛私，中世上賢而說仁，下世貴貴而尊官。上賢者，以贏相出也；而立君者，使賢無用也。親親者，以私為道也，而中正者使私無行也。此三者，非事相反也，民道弊而所重易也，世事變而行道異也。故曰：「王道有繩。」\n夫王道一端，而臣道一端；所道則異，而所繩則一也。故曰：「民愚，則知可以王；世知，則力可以王。」民愚，則力有餘而知不足；世知，則巧有餘而力不足。民之性，不知則學，力盡而服。故神農教耕而王天下，師其知也；湯武致強而征諸侯，服其力也。夫民愚，不懷知而問；世知，無餘力而服。故以愛王天下者，并刑；力征諸侯者，退德。聖人不法古，不修今",
     "original_source": "zh.wikisource.org 商君書/卷二",
     "translation": "During the time, when heaven and earth were established, and the people were produced, people knew their mothers but not their fathers. Their way was to love their relatives and to be fond of what was their own. From loving their relatives came discrimination, and, from fondness of what was their own, insecurity. As the people increased and were preoccupied with discrimination and insecurity, they fell into disorder. At that time, people were intent on excelling others and subjected each other by means of force; the former led to quarrels and the latter to disputes. If in disputes, there were no Justice, no one would be satisfied ; therefore men of talent established equity and justice and instituted unselfishness, so that people began to talk of moral virtue. At that time, the idea of loving one’s relatives began to disappear and that of honouring talent arose. Now virtuous men are concerned with love and the way of talented men is to outvie one another. As people increased and were not restrained and had for long been in the way of outvying one another, there was again disorder. Therefore, a sage, who received the administration, made divisions of land and property, of men and women. Divisions having been established, it was necessary to have restraining measures, so he instituted interdicts. These being instituted, it was necessary to have those, who could enforce them. Thereupon, he established officials. These having been established, it was necessary to have some one to unify them. So he set up a prince. Once a prince had been set up, the idea of honouring talent disappeared and that of prizing honour arose. Thus in the highest antiquity, people loved their relatives and were fond of what was their own ; in middle antiquity, they honoured talent and talked of moral virtue and, in later days, they prized honour and respected office. Honouring talent means outvying one another with doctrines, but setting up a prince means relegating talented men to unem9 ployment. Loving one’s relatives means making selfishness one’s guiding principle, but the idea of equity and justice is to prevent selfishness from holding the field. But these three methods did not aim at antagonistic purposes. The guiding principles of the people are base and they are not consistent in what they value. As the conditions in the world change, different principles are practised. Therefore it is said that there is a fixed standard in a king’s principles. Indeed, a king’s principles represent one viewpoint and those of a minister another. The principles each follows are different but are one in both representing a fixed standard. Therefore, it is said : When the people are stupid, by knowledge one may rise to supremacy ; when the world is wise, by force one may rise to supremacy.” That means that when people are stupid, there are plenty of strong men but not enough wise, and when the world is wise, there are plenty of clever men, but not enough strong. It is the nature of people, when they have no knowledge, to study, and when they have no strength, to submit. So when Shen-nung taught ploughing and attained supreme sway, the leadership was by means of his knowledge; when T’ang and Wu made themselves strong and attacked the feudal lords, the subjugation was by means of their force.",
     "translator": "J. J. L. Duyvendak, The Book of Lord Shang, London 1928, ch. II par. 7, pp. 225-227 (OCR normalised, footnotes removed). The Chinese text quoted is the full paragraph through 聖人不法古，不修今; Duyvendak's English is quoted to 'by means of their force'.",
     "url": "https://archive.org/details/in.ernet.dli.2015.283023",
     "original_url": "https://zh.wikisource.org/wiki/商君書/卷二",
     "rights": "public domain"
    },
    {
     "label": "Policies: Shennong, the Yellow Emperor and the founding of marriage and war",
     "citation": "Shangjun shu, ch. 18 Huace (畫策)",
     "original": "昔者昊英之世，以伐木殺獸，人民少而木獸多。黃帝之世，不麛不卵，官無供備之民，死不得用槨。事不同，皆王者，時異也。神農之世，男耕而食，婦織而衣，刑政不用而治，甲兵不起而王。神農既沒，以彊勝弱，以眾暴寡。故黃帝作為君臣上下之義，父子兄弟之禮，夫婦妃匹之合；內行刀鋸，外用甲兵，故時變也。由此觀之，神農非高於黃帝也，然其名尊者，以適於時也。故以戰去戰，雖戰可也；以殺去殺，雖殺可也；以刑去刑，雖重刑可也",
     "original_source": "zh.wikisource.org 商君書/卷四",
     "translation": "Of old, in the times of the Great and Illustrious Ruler, people found their livelihood by cutting trees and slaying animals ; the population was sparse and trees and animals numerous. In the times of Huang-ti, neither young animals nor eggs were taken; the officials had no provisions and when the people died, they were not allowed to use outer coffins. These measures were not the same, but that they both attained supremacy was due to the fact that the times in which they lived were different. In the times of Shennung, men ploughed to obtain food, and women wove to obtain clothing. Without the application of punishments or governmental measures, order prevailed ; without the raising of mailed soldiers, he reigned supreme. After Shen-nung had died, the weak were conquered by force and the few oppressed by the many. Therefore Huang-ti created the ideas of prince and minister, of superior and inferior, the rites between father and son, between elder and younger brothers, the union between husband and wife, and between consort and mate. At home, he applied sword and saw, and abroad he used mailed soldiers ; this was because the times had changed. Looking at it from this point of view, Shen-nung is not higher than Huang-ti, but the reason that his name was honoured was because he suited his time. Therefore, if by war one wishes to abolish war, even war is permissible ; if by killing one wants to abolish killing, even killing is permissible ; if by punishments one wishes to abolish punishments, even heavy punishments are permissible.",
     "translator": "J. J. L. Duyvendak, 1928, ch. IV par. 18, pp. 284-285 (OCR normalised; his bracketed '^' note marks removed)",
     "url": "https://archive.org/details/in.ernet.dli.2015.283023",
     "original_url": "https://zh.wikisource.org/wiki/商君書/卷四",
     "rights": "public domain"
    },
    {
     "label": "Relying on the Ruler: the age without rulers",
     "citation": "Lüshi chunqiu 20.2, Shijun lan (恃君覽)",
     "original": "昔太古嘗無君矣，其民聚生群處，知母不知父，無親戚兄弟夫妻男女之別，無上下長幼之道，無進退揖讓之禮，無衣服履帶宮室畜積之便，無器械舟車城郭險阻之備，此無君之患。",
     "original_source": "zh.wikisource.org 呂氏春秋/卷二十",
     "translation": "In the great antiquity there were once no rulers. The people lived crowded together and dwelt in herds. They knew their mothers and not their fathers. There was no distinction of kin, brothers, husband and wife, men and women; no way of high and low, old and young; no rites of advancing and withdrawing, bowing and yielding; no convenience of clothes, shoes, belts, houses or stores; no preparation of tools, boats, carts, city walls or defences against danger. This was the trouble of having no ruler.",
     "translator": "Literal translation by the compiler of this dataset (no public-domain English translation of the Lüshi chunqiu exists; Wilhelm 1928 is German)",
     "url": "https://zh.wikisource.org/wiki/呂氏春秋/卷二十",
     "rights": "original public domain; translation by the dataset compiler"
    },
    {
     "label": "Titles: Fuxi, who first fixed the human way",
     "citation": "Baihu tong, juan 1, Hao (號), section on the Three Sovereigns",
     "original": "謂之伏羲者何。古之時未有三綱、六紀，民人但知其母，不知其父，能覆前而不能覆後，臥之詓詓，起之吁吁，饑即求食，飽即棄余，茹毛飲血而衣皮葦。於是伏羲仰觀象於天，俯察法於地，因夫婦正五行，始定人道，畫八卦以治下。治下伏而化之，故謂之伏羲也。謂之神農何？古之人民，皆食禽獸肉，至於神農，人民眾多，禽獸不足。於是神農因天之時，分地之利，制耒耜，教民農作。神而化之，使民宜之，故謂之神農也。謂之燧人何？鑽木燧取火，教民熟食，養人利性，避臭去毒，謂之燧人也",
     "original_source": "zh.wikisource.org 白虎通/卷01 (the wikisource scan reads 臥之言去言去, corrected here to 臥之詓詓)",
     "translation": "What is meant by calling him Fuxi? In ancient times there were not yet the Three Bonds or the Six Relations. People knew only their mothers and not their fathers. They could cover the front but not the back. Lying down they went 'ju-ju', rising they went 'xu-xu'; hungry they sought food, full they threw away the rest. They ate the fur and drank the blood and dressed in hides and reeds. Then Fuxi looked up and observed the images in heaven and looked down and observed the patterns on earth; he took husband and wife as his basis, set the Five Phases right, first fixed the human way, and drew the Eight Trigrams to govern those below. Those below submitted and were transformed by him, so he is called Fuxi (the Submitter). Why is he called Shennong? The ancient people all ate the flesh of birds and beasts. By Shennong's time the people had multiplied and the birds and beasts were not enough. So Shennong followed the seasons of heaven and divided the profits of the land; he made the plough and taught the people to farm. He was divine and transformed them, and made the people comfortable, so he is called Shennong (Divine Farmer). Why is he called Suiren? He drilled wood to make fire and taught the people to eat cooked food, to nourish men and benefit their nature, to avoid foulness and remove poison; so he is called Suiren (Fire-drill Man).",
     "translator": "Literal translation by the dataset compiler (the Baihu tong's English translation by Tjan Tjoe Som, 1949, is in copyright)",
     "url": "https://zh.wikisource.org/wiki/白虎通/卷01",
     "rights": "original public domain; translation by the dataset compiler"
    }
   ],
   "sources": [
    {
     "citation": "Duyvendak, The Book of Lord Shang (1928)",
     "url": "https://archive.org/details/in.ernet.dli.2015.283023"
    },
    {
     "citation": "Shangjun shu 開塞 and 畫策, Wikisource",
     "url": "https://zh.wikisource.org/wiki/商君書/卷二"
    },
    {
     "citation": "Lüshi chunqiu 恃君, Wikisource",
     "url": "https://zh.wikisource.org/wiki/呂氏春秋/卷二十"
    },
    {
     "citation": "Baihu tong, Wikisource",
     "url": "https://zh.wikisource.org/wiki/白虎通/卷01"
    }
   ],
   "notes": "The formula 知其母而不知其父, 'knew their mothers and not their fathers', appears in all three. The Baihu tong supplies the snake-bodied sage: the Fuxi of this passage is the one the Diwang shiji describes as snake-bodied with a human head. In the Lüshi chunqiu the next paragraph maps the first age onto living peoples at the four edges of the world 'who mostly have no ruler'. In the English of the Shangjun shu, Duyvendak's 'Justice' and 'unselfishness' are his renderings of 正 and 無私."
  },
  {
   "id": "sovereigns",
   "people": "Chinese (Three Sovereigns)",
   "region": "China",
   "latitude": 34.6,
   "longitude": 112.4,
   "direction": "decline",
   "scheme": "Three sovereigns, shorter-lived each time.",
   "map_story": "When heaven and earth are set up, the Heavenly Sovereign rules for eighteen thousand years. He is twelve brothers, “alike in body and face, impossible to tell apart”. The Earthly Sovereign also rules eighteen thousand years. He is ten brothers born in the Dragon Gate mountains, all alike, with faces like women’s, snake bodies and the feet of beasts. The Human Sovereign is nine brothers, and each of them lives a hundred years. They divide the land into nine regions and each dwells in one, and from this come distinctions.",
   "map_source": "Taiping yulan 78, from 2nd–4th c. CE sources, 983 CE",
   "text_date": "Sources 2nd-4th c. CE (Xiang Jun, Xu Zheng, Rong's commentary on the Dunjia kaishan tu); anthology 983 CE",
   "recorded": "Compiled in the Taiping yulan (983 CE), juan 78 (Emperors and Kings section 3), quoting Han-Jin apocrypha and histories under the headings Heavenly, Earthly and Human Sovereign.",
   "original_language": "Classical Chinese",
   "excerpts": [
    {
     "label": "The Heavenly, Earthly and Human Sovereigns",
     "citation": "Taiping yulan 78, 天皇, 地皇, 人皇 (all quotations as printed in the anthology; commentary in 〔注〕)",
     "original": "【天皇】\n項峻《始學篇》曰：天地立，有天皇十二頭，號曰天靈，治萬八千歲，以木德王。\n《洞冥記》曰：天皇十二頭，一姓，十二人也。\n徐整《三五曆記》曰：溟涬始芽，濛鴻滋萌，歲起攝提，元氣肇啓，有神靈人十，二頭號曰天皇。\n《洞紀》曰：古人質以頭爲數，猶今數鳥獸以頭計也。若雲十頭鹿，非十頭也。\n《春秋緯》曰：天皇，地皇，人皇，兄弟九人，分爲九州，長天下也。\n《河圖括地象》曰：天皇九翼，題名旋復。\n《帝系譜》曰：天地初起，即生天皇，治萬八千歲，以木德王。\n《遁甲開山圖》曰：天皇被迹在柱州昆侖山下。〔注：榮氏注曰：天皇兄弟十二人，身貌相類，不可分別，治在柱州，昆侖也。〕\n【地皇】\n項峻《始學篇》曰：地皇十二頭，治萬八千歲。\n《洞紀》曰：地皇十二頭。\n《帝系譜》曰：地皇治一萬八千歲，以火德王。\n《二五曆紀》曰：有神聖人十二頭，號地皇。\n《遁甲開山圖》曰：地皇興于熊耳、龍門山。〔注：榮氏注曰：地皇兄弟十人，面貌皆如女子，貌皆相類，蛇身獸足，生于龍門山中。〕\n【人皇】\n《春秋命曆序》曰：人皇氏九頭，駕六羽，乘雲車，出穀口，分九州。〔注：宋均注曰：九頭，兄弟九人。〕\n項峻《始學篇》曰：人皇九頭，兄弟各三分，人各百歲。依山川土地之勢財度，爲九州，各居其一，乃因是而區別。\n《遁甲開山圖》曰：人皇起于刑馬。〔注：榮氏注曰：人皇兄弟九人，生于刑馬山，身有九也。〕\n《三五曆紀》曰：有神聖人九頭，號人皇。〔注：馬摠云：一百六十五代，合四萬五千六百年。〕天皇、地皇、人皇爲太古。",
     "original_source": "zh.wikisource.org 太平御覽/0078 (text quality 25% on Wikisource)",
     "translation": "HEAVENLY SOVEREIGN. Xiang Jun, Shixue pian: When heaven and earth were set up there was the Heavenly Sovereign, with twelve heads, styled Heaven's Spirit; he ruled eighteen thousand years and reigned by the virtue of Wood. Dongming ji: The Heavenly Sovereign had twelve heads: one clan, twelve persons. Xu Zheng, Sanwu liji: Murk and haze first sprouted, the primal breath began to open; there was a divine-spirit person of twelve heads, styled the Heavenly Sovereign. Dongji: The ancients, being plain, counted by 'heads', as we count birds and beasts by heads; if one says 'a ten-headed deer', it is not that it has ten heads. Chunqiu wei: The Heavenly, Earthly and Human Sovereigns were nine brothers; they divided the land into nine provinces and were the elders of the world. Hetu kuodi xiang: The Heavenly Sovereign had nine wings and was entitled 'Xuanfu'. Dixi pu: When heaven and earth first arose the Heavenly Sovereign was born at once; he ruled eighteen thousand years, reigning by the virtue of Wood. Dunjia kaishan tu: The Heavenly Sovereign's traces are in Zhuzhou below Mount Kunlun. [Commentary of Master Rong: The Heavenly Sovereign was twelve brothers, alike in body and appearance, impossible to tell apart; his rule was in Zhuzhou, at Kunlun.]\nEARTHLY SOVEREIGN. Xiang Jun: The Earthly Sovereign had twelve heads and ruled eighteen thousand years. Dongji: The Earthly Sovereign had twelve heads. Dixi pu: The Earthly Sovereign ruled eighteen thousand years, reigning by the virtue of Fire. Erwu liji: There was a divine sage of twelve heads, styled the Earthly Sovereign. Dunjia kaishan tu: The Earthly Sovereign arose at Mount Xiong'er and Longmen. [Commentary of Master Rong: The Earthly Sovereign was ten brothers; their faces were all like women's, all alike; they had snake bodies and beasts' feet and were born in the Longmen mountains.]\nHUMAN SOVEREIGN. Chunqiu mingli xu: The Human Sovereign had nine heads, drove six feathered [beasts], rode a cloud chariot, came out of the Valley Mouth and divided the nine provinces. [Commentary of Song Jun: nine heads: nine brothers.] Xiang Jun: The Human Sovereign had nine heads; the brothers each took a third share, each lived a hundred years; according to the lie of mountains, rivers and lands they made nine provinces and each dwelt in one, and from this came distinctions. Dunjia kaishan tu: The Human Sovereign arose at Xingma. [Commentary of Master Rong: the Human Sovereign was nine brothers, born on Mount Xingma, nine in body.] Sanwu liji: There was a divine sage of nine heads, styled the Human Sovereign. [Commentary of Ma Zong: one hundred and sixty-five generations, together 45,600 years.] The Heavenly, Earthly and Human Sovereigns are the great antiquity.",
     "translator": "Literal translation by the dataset compiler (no English translation of Taiping yulan juan 78 exists in the public domain)",
     "url": "https://zh.wikisource.org/wiki/太平御覽/0078",
     "rights": "original public domain; translation by the dataset compiler"
    }
   ],
   "sources": [
    {
     "citation": "Taiping yulan, juan 78, Wikisource",
     "url": "https://zh.wikisource.org/wiki/太平御覽/0078"
    }
   ],
   "notes": "The ages here are lifespans and bodies: eighteen thousand years for the first two sovereigns, a hundred years each for the nine brothers of the third. The 'heads' are, on the Dongji's own note, a way of counting persons. The sources are late and partly apocryphal. Nüwa and Fuxi, the snake-bodied pair, follow in the same chapter."
  },
  {
   "id": "kojiki",
   "people": "Japanese (Kojiki)",
   "region": "Japan",
   "latitude": 34.7,
   "longitude": 135.8,
   "direction": "decline",
   "scheme": "The gods’ age to frail emperors.",
   "map_story": "Izanagi and Izanami circle the heavenly pillar and have sex for the first time, and the woman speaks first. Their child is a leech, and they put it in a boat of reeds and send it away. The heavenly gods give the reason: “They were not good because the woman spoke first.” They circle again and have sex again, the man speaking first. Izanami later dies and goes down to Yomi, the land of the dead, and from there death takes people a thousand in a day. Generations later the heavenly grandson Ninigi is offered two sisters, Rock-long-princess and the Princess of the Blossoms. He sends the ugly Rock sister back. Her father’s curse follows: the heavenly offspring will be as frail as the flowers of the trees, and to this day the emperors’ lives are not long.",
   "map_source": "Kojiki 4–5, 37, 712 CE",
   "text_date": "712 CE",
   "recorded": "Compiled by Ō no Yasumaro from the recitation of Hieda no Are and presented to the Empress Genmei, Nara court, Japan, 712 CE.",
   "original_language": "Old Japanese in Chinese characters (kanbun with phonogram glosses)",
   "excerpts": [
    {
     "label": "The beginning of heaven and earth; the seven divine generations",
     "citation": "Kojiki, Upper Book, sects. I-II (Chamberlain's numbering)",
     "original": "天地初發之時，於高天原成神名，天之御中主神。次高御産巢日神，次神産巢日神。此三柱神者，並獨神成坐而隱身也。次國稚如浮脂而久羅下那州多陀用弊流之時如葦牙因萌騰之物而成神名，宇摩志阿斯訶備比古遅神次天之常立神。此二柱神亦並獨神成坐而隱身也。上件五柱神者，別天神。\n\n次成神名，國之常立神；次，豊雲野神。此二柱神亦獨神成坐而隱身也。次成神名，宇比地迩神；次，妹須比智迩神。次，角杙神；次，妹活杙神。次，意富斗能地神；次，妹大斗乃弁神。次，於母陀流神；次，妹阿夜訶志古泥神。次，伊（耶）那岐神；次，妹伊耶那美神。上件自國之常立神以下、伊耶那美神以前，并稱神世七代。",
     "original_source": "zh.wikisource.org 古事記/上卷 (inline phonetic glosses removed)",
     "translation": "[Sect. I.—The Beginning of Heaven and Earth.] The names of the Deities that were born in the Plain of High Heaven when the Heaven and Earth began were the Deity Master-of-the-August-Centre-of-Heaven, next the High-August-Producing-Wondrous Deity, next the Divine-Producing-Wondrous-Deity. These three Deities were all Deities born alone, and hid their persons. The names of the Deities that were born next from a thing that sprouted up like unto a reed-shoot when the earth, young and like unto floating oil, drifted about medusa-like, were the Pleasant-Reed-Shoot-Prince-Elder Deity, next the Heavenly-Eternally-Standing-Deity. These two Deities were likewise born alone, and hid their persons. The five Deities in the above list are separate Heavenly Deities.\n[Sect. II.—The Seven Divine Generations.] The names of the Deities that were born next were the Earthly-Eternally-Standing-Deity, next the Luxuriant-Integrating-Master-Deity. These two Deities were likewise Deities born alone, and hid their persons. The names of the Deities that were born next were the Deity Mud-Earth-Lord, next his younger sister the Deity Mud-Earth-Lady; next the Germ-Integrating-Deity, next his younger sister the Life-Integrating-Deity; next the Deity Elder-of-the-Great-Place, next his younger sister the Deity Elder-Lady-of-the-Great-Place; next the Deity Perfect-Exterior, next his younger sister the Deity Oh-Awful-Lady; next the Deity the Male-Who-Invites, next his younger sister the Deity the Female-Who-Invites. From the Earthly-Eternally-Standing Deity down to the Deity the the Female-Who-Invites in the previous list are what are termed the Seven Divine Generations. (The two solitary Deities above [-mentioned] are each called one generation. Of the succeeding ten Deities each pair of deities is called a generation.",
     "translator": "Basil Hall Chamberlain, Transactions of the Asiatic Society of Japan 10, Supplement, 1882, pp. 15-18",
     "url": "https://en.wikisource.org/wiki/Kojiki_(Chamberlain,_1882)/Section_1",
     "original_url": "https://zh.wikisource.org/wiki/古事記/上卷",
     "rights": "public domain"
    },
    {
     "label": "The first union, with the woman speaking first: the leech-child",
     "citation": "Kojiki, Upper Book, sects. IV-V",
     "original": "於是，天神諸命以詔伊耶那岐命、伊耶那美命二柱神：「修理固成是多陀用幣流之國。」賜天沼矛而言依賜也。故二柱神立天浮橋而指下其沼矛以畫者，塩許々袁々呂々迩畫鳴而引上時，自其矛末垂落塩之累積成嶋，是淤能碁吕嶋。於其嶋天降坐而見立天之御柱、見立八尋殿。於是問其妹伊耶那美命曰：「汝身者如何成？」答曰：「吾身者，成々不成合處一處在。」尒伊耶那岐命詔：「我身者，成々而（成）餘處一處在。故以此吾身成餘處，刺塞汝身不成合處而以爲生成國土，生奈何？」伊耶那美命答曰：「然善。」尒伊耶那岐命詔：「然者，吾与汝行廻逢是天之御柱，而為美斗能麻具波比。」如此之期，乃詔：「汝者自右廻逢，我者自左廻逢。」約竟以廻時，伊耶那美命先言：「阿那迩夜志愛袁登古袁！」後伊耶那岐命言：「阿那迩夜志愛袁登賣袁！」各言竟之後，告其妹曰：「女人先言不良。」雖然，久美度迩興而生子水蛭子。此子者入葦船而流去。次生淡嶋，是亦不入子之例。\n\n於是二柱神議云：「今吾所生之子不良，猶宜白天神之御所。」即共參上，請天神之命。尒天神之命以，布斗麻迩尒卜相而詔之：「因女先言而不良，亦還降改言。」故尒降，更往廻其天之御柱如先。於是伊耶那岐命先言：「阿那（迩）夜志愛袁登賣袁！」後妹伊耶那美命言：「阿那迩夜志愛袁登古袁！」\n\n如此言竟而御合生子：淡道之穗之狹別嶋。",
     "original_source": "zh.wikisource.org 古事記/上卷",
     "translation": "[Sect. IV.—Courtship of the Deities the Male-Who-Invites and the Female-Who-Invites.] Having descended from Heaven onto this island, they saw to the erection of an heavenly august pillar, they saw to the erection of an hall of eight fathoms. [Here Chamberlain switches into Latin for decency; the English below is a literal translation of the Japanese original, made for this dataset.] Then the Male-Who-Invites asked his younger sister the Female-Who-Invites: “How is your body made?” She answered: “My body, grown and grown, has one place that did not grow together.” Then the Male-Who-Invites said: “My body, grown and grown, has one place that grew too much. So I will thrust this place of my body that grew too much into the place of your body that did not grow together, and plug it, and so give birth to the land. How would that be?” The Female-Who-Invites answered: “That will be good.” Then the Male-Who-Invites said: “If so, you and I will walk round this heavenly august pillar and meet, and have intercourse of our august parts.” When they had agreed this, he said: “You go round from the right and meet me; I will go round from the left and meet you.” When they had agreed and gone round, the Female-Who-Invites spoke first: “Oh, what a lovely young man!” Then the Male-Who-Invites said: “Oh, what a lovely maiden!” When each had finished speaking, he said to his sister: “It is not right for the woman to speak first.” Nevertheless they had sex in the bedchamber, and the child she bore was the Leech. This child they placed in a boat of reeds, and let it float away. Next they gave birth to the Island of Aha. This likewise is not reckoned among their children.\n[Sect. V.—Birth of the Eight Great Islands.] Hereupon the two Deities took counsel, saying: “The children to whom we have now given birth are not good. It will be best to announce this in the august place of the Heavenly Deities.” They ascended forthwith to Heaven and enquired of Their Augustnesses the Heavenly Deities. Then the Heavenly Deities commanded and found out by grand divination, and ordered them, saying: “They were not good because the woman spoke first. Descend back again and amend your words.” So thereupon descending back, they again went round the heavenly august pillar as before. Thereupon his Augustness the Male-Who-Invites spoke first: “Ah! what a fair and lovely maiden!” Afterwards his younger sister Her Augustness the Female-Who-Invites spoke: “Ah! what a fair and lovely youth!” [Chamberlain again in Latin; literal English from the Japanese 御合:] When they had finished speaking in this way, they had sex, and she bore a child, the Island of Ahaji, Ho-no-sa-wake.",
     "translator": "Basil Hall Chamberlain, 1882, pp. 19-20 (Chamberlain renders the sexual passages in Latin; kept as printed); the courtship passage, which Chamberlain gives in Latin, is a literal English translation of the Japanese made for this dataset",
     "url": "https://en.wikisource.org/wiki/Kojiki_(Chamberlain,_1882)/Section_4",
     "original_url": "https://zh.wikisource.org/wiki/古事記/上卷",
     "rights": "public domain"
    },
    {
     "label": "Izanami's death by fire and descent to Hades; death takes a thousand a day",
     "citation": "Kojiki, Upper Book, sects. VII and IX",
     "original": "因生此子，美蕃登見炙而病臥在。\n多具理迩生神名，金山毗古神；\n次，金山毗賣神。\n次，於屎成神名，波迩夜須毗古神；\n次，波迩夜須毗賣神。\n次，於尿成神名，弥都波能賣神。\n次，和久産巢日神。\n此神之子謂豊宇氣毗賣神。故伊耶那美神者，因生火神，遂神避坐也。凡伊耶那岐、伊耶那美二神，共所生嶋壹拾肆（又）嶋，神參拾伍神。\n\n故尒伊耶那岐命詔之：「愛我那迩妹命乎！謂易子之一木乎！」乃匍匐御枕方、匍匐御足方而哭時，於御淚所成神，坐香山之畝尾木本，名泣澤女神。故其所神避之伊耶那美神者，葬出雲國与伯伎國堺比婆之山也。\n於是欲相見其妹伊耶那美命，追往黃泉國。尒自殿騰戶出向之時，伊耶那岐命語，詔之：「愛我那迩妹命，吾与汝所作之國，未作竟，故可還。」尒伊耶那美命答白：「悔哉！不速來。吾者為黃泉戶喫。然愛我那勢命入來坐之事恐故，欲還，且与黃泉神相論，莫視我。」如此白而還入其殿内之間，甚久難待，故刺左之御美豆良湯津々間櫛之男柱一箇取闕而燭一火，入見之時，宇士多加礼許吕々岐弖，於頭者大雷居，於胸者火雷居，於腹者黑雷居，於陰者拆雷居，於左手者若雷居，於右手者土雷居，於左足者鳴雷居，於右足者伏雷居，并八雷神成居。\n\n於是伊耶那岐命見畏而逃還之時，其妹伊耶那美命言：「令見辱吾！」即遣豫母都志許賣令追。尒伊耶那岐命，取黑御鬘投棄，乃生蒲子。是摭食之間，逃行。猶追，亦刺其右御美豆良之湯津々間櫛引闕而投棄，乃生笋。是拔食之間，逃行。且後者，於其八雷神，副千五百之黃泉軍令追。尒拔所御佩之十拳釼而於後手布伎都々逃來。猶追到黃泉比良坂之坂本時，取在其坂本桃子三箇，待撃者，悉扳返也。尒伊耶那岐命告其桃子：「汝如助吾，於葦原中國所有宇都志伎青人草之，落苦瀨而患惣時，可助。」告，賜名號意富加牟豆美命。最後其妹伊耶那美命，身自追來焉。尒千引石，引塞其黃泉比良坂，其石置中，各對立而度事戶之時，伊耶那美命言：「愛我那勢命，為如此者，汝國之人草，一日絞殺（殺）千頭。」尒伊耶那岐命詔：「愛我那迩妹命，汝為然者，吾一日立千五百産屋。」是以一日必千人死，一日必千五百人生也。",
     "original_source": "zh.wikisource.org 古事記/上卷",
     "translation": "[Sect. VII.—Retirement of Her Augustness the Princess-Who-Invites.] Through giving birth to this child her august vagina [Japanese mi-hoto] was burnt, and she sickened and lay down. The names of the Deities born from her vomit were the Deity Metal-Mountain-Prince and next the Deity Metal-Mountain-Princess. The names of the Deities that were born from her fæces were the Deity Clay-Viscid-Prince and next the Deity Clay-Viscid-Princess. The names of the Deities that were next born from her urine were the Deity Mitsuhanome and next the Young-Wondrous-Producing-Deity. The child of this Deity was called the Deity Luxuriant-Food-Princess. So the Deity the Female-Who-Invites, through giving birth to the Deity-of-Fire, at length divinely retired. (Eight Deities in all from the Heavenly-Bird-Boat to the Deity Luxuriant-Food-Princess.) The total number of islands given birth to jointly by the two Deities the Male-Who-Invites and the Female-Who-Invites was fourteen, and of Deities thirty-five. (These are such as were given birth to before the Deity the Princess-Who-Invites divinely retired. Only the Island of Onogoro was not given birth to, and moreover the Leech-Child and the Island of Aha are not reckoned among the children.) So then His Augustuess the Male-Who-Invites said: “Oh! Thine Augustness my lovely younger sister! Oh! that I should have exchanged thee for this single child!” And as he crept round her august pillow, and as he crept round her august feet and wept, there was born from his august tears the Deity that dwells at Konomoto near Unewo on Mount Kagu, and whose name is the Crying-Weeping-Female-Deity. So he buried the divinely retired Deity the Female-Who-Invites on Mount Hiba at the boundary of the Land of Idzumo and the Land of Hahaki.\n[Sect. IX.—The Land of Hades.] Thereupon [His Augustness the Hale-Who-Invites], wishing to meet and see his younger sister Her Augustness the Female-Who-Invites, followed after her to the Land of Hades. So when from the palace she raised the door and came out to meet him, His Augustness the Male-Who-Invites spoke, saying: “Thine Augustness my lovely younger sister! the lands that I and thou made are not yet finished making; so come back!” Then Her Augustness the Female-Who-Invites answered, saying: “Lamentable indeed that thou camest not sooner! I have eaten of the furnace of Hades. Nevertheless, as I reverence the entry here of Thine Augustness my lovely elder brother, I wish to return. Moreover I will discuss it particularly with the Deities of Hades. Look not at me!” Having thus spoken, she went back inside the palace; and as she tarried there very long, he could not wait. So having taken and broken off one of the end-teeth of the multitudinous and close-toothed comb stuck in the august left bunch [of his hair], he lit one light and went in and looked. Maggots were swarming, and [she was] rotting, and in her head dwelt the Great-Thunder, in her breast dwelt the Fire-Thunder, in her belly dwelt the Black-Thunder, in her vagina dwelt the Cleaving-Thunder, in her left hand dwelt the Young-Thunder, in her right hand dwelt the Earth-Thunder, in her left foot dwelt the Rumbling-Thunder, in her right foot dwell the Couchant-Thunder:—altogether eight Thunder-Deities had been born and dwelt there. Hereupon His Augustness the Male-Who-Invites, overawed at the sight, fled back, whereupon his younger sister Her Augustness the Female-Who-Invites said: “Thou hast put me to shame,” and at once sent the Ugly-Female-of-Hades to pursue him. So His Augustness the Male-Who-Invites took his black august head-dress and cast it down, and it instantly turned into grapes. While she picked them up and ate them, he fled on; but as she still pursued him, he took and broke the multitudinous and close-toothed comb in the right bunch [of his hair] and cast it down, and it instanly turned into bamboo-sprouts. While she pulled them up and ate them, he fled on. Again later [his younger sister] sent the eight Thunder-Deities with a thousand and five hundred warriors of Hades to pursue him. So he, drawing the ten-grasp sabre that was augustly girded on him, fled forward brandishing it in his back hand; and as they still pursued, he took, on reaching the base of the Even Pass of Hades, three peaches that were growing at its lase, and waited and smote [his pursuers therewith], so that they all fled back. Then His Augustness the Male-Who-Invites announced to the peaches: “Like as ye have helped me, so must ye help all living people in the Central Land of Reed-Plains when they shall fall into troublous circumstances and be harrassed!”—and he gave [to the peaches] the designation of Their Augustnesses Great-Divine-Fruit. Last of all his younger sister Her Augustness the Princess-Who-Invites came out herself in pursuit. So he drew a thousand-draught rock, and [with it] blocked up the Even Pass of Hades, and placed the rock in the middle; and they stood opposite to one another and exchanged leave-takings; and Her Augustness the Female-Who-Invites said: “My lovely elder brother, thine Augustness! If thou do like this, I will in one day strangle to death a thousand of the folks of thy land.” Then His Augustness the Male-Who-Invites replied: “My lovely younger sister, Thine Augustness! If thou do this, I will in one day set up a thousand and five hundred parturition-houses. In this manner each day a thousand people would surely die, and each day a thousand and five hundred people would surely be born.",
     "translator": "Basil Hall Chamberlain, 1882, pp. 29-30, 34-37 (the passage of sect. IX is quoted to the exchange of curses); 'private parts' (Japanese hoto) rendered literally as 'vagina' for this dataset",
     "url": "https://en.wikisource.org/wiki/Kojiki_(Chamberlain,_1882)/Section_9",
     "original_url": "https://zh.wikisource.org/wiki/古事記/上卷",
     "rights": "public domain"
    },
    {
     "label": "The curse of the Great-Mountain-Possessor: why the emperors' lives are not long",
     "citation": "Kojiki, Upper Book, sect. XXXVII",
     "original": "於是，天津日高日子番能迩迩藝能命，於笠紗御前，遇麗美人。尒問：「誰女？」答白之：「大山津見神之女，名神阿多都比賣，亦名謂木花之佐久夜毗賣。」又問：「有汝之兄弟乎？」答白：「我姉石長比賣在也。」尒詔：「吾欲目合汝，奈何？」答白：「僕不得白，僕父大山津見神將白。」故乞遣其父大山津見神之時，大歡喜而副其姉石長比賣，令持百取机代之物奉出。故尒其姉者，因甚凶醜，見畏而返送，唯留其弟木花之佐久夜毗賣以一宿為婚。尒大山津見神因返石長比賣而大恥，白送言：「我之女二並立奉由者，使石長比賣者，天神御子之命，雖雪零風吹，恒如石而常堅不動坐；亦使木花之佐久夜比賣者，如木花之榮，榮坐。宇氣比弖貢進。此令返石長比賣而獨留木花之佐久夜毗賣故，天神御子之御壽者，木花之阿摩比能微坐。」故是以至于今，天皇命等之御命不長也。",
     "original_source": "zh.wikisource.org 古事記/上卷",
     "translation": "[Sect. XXXVII.—The Curse of the Deity Great-Mountain-Possessor.] Hereupon His Augustness Heaven’s-Sun-Height-Prince-Rice-ear-Ruddy-Plenty met a beautiful person at the august cape of Kasasa, and asked her whose daughter she was. She replied, saying: “I am a daughter of the Deity Great-Mountain-Possessor, and my name is the Divine-Princess-of-Ata, another name by which I am called being Princess-Blossoming-Brilliantly-Like-the-Flowers-of-the-Trees.” Again he asked: “Hast thou any brethren?” She replied, saying: “There is my elder sister, Princess-Long-as-the-Rocks.” Then he charged her [,saying]: [Chamberlain in Latin; literal English from the Japanese:] “I want to have sex with you. What do you say?” She replied, saying: “I am not able to say. My father the Deity Great-Mountain-Possessor will say.” So he sent a request [for her] to her father the Deity Great-Mountain-Possessor, who, greatly delighted, respectfully sent her off, joining to her her elder sister Princess Long-as-the-Rocks, and causing merchandise to be carried on tables holding an hundred. So then, owing to the elder sister being very hideous, [His Augustness Prince-Rice-ear-Ruddy-Plenty] was alarmed at the sight of her, and sent her back, only keeping the younger sister Princess-Blossoming-Brilliantly-Like-the-Flowers-of-the-Trees, whom he wedded for one night. Then the Deity-Great-Mountain-Possessor was covered with shame at Princess Long-as-the-Rocks being sent back, and sent a message [to His Augustness Prince-Rice-ear-Ruddy-Plenty], saying: “My reason for respectfully presenting both my daughters together was that, by sending Princess-Long-as-the-Rocks, the august offspring of the Heavenly Deity, though the snow fall and the wind blow, might live eternally immovable like unto the enduring rocks, and again that by sending Princess-Blossoming-Brilliantly-Like-the-Flowers-of-the-Trees, [they] might live flourishingly like unto the flowering of the blossoms of the trees: to insure this, I offered them. But owing to thy thus sending back Princess Long-as-the-Rocks, and keeping only Princess-Blossoming-Brilliantly-Like-the-Flowers-of-the-Trees, the august offspring of the Heavenly Deity shall be but as frail as the flowers of the trees.” So it is for this reason that down to the present day the august lives of Their Augustnesses the Heavenly Sovereigns are not long.",
     "translator": "Basil Hall Chamberlain, 1882, pp. 140-141 (Chamberlain's Latin kept as printed); the passages Chamberlain gives in Latin are literal English translations of the Japanese made for this dataset",
     "url": "https://en.wikisource.org/wiki/Kojiki_(Chamberlain,_1882)/Section_37",
     "original_url": "https://zh.wikisource.org/wiki/古事記/上卷",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Chamberlain, Kojiki, or Records of Ancient Matters (1882), Wikisource transcription",
     "url": "https://en.wikisource.org/wiki/Kojiki_(Chamberlain,_1882)"
    },
    {
     "citation": "古事記, Chinese Wikisource",
     "url": "https://zh.wikisource.org/wiki/古事記"
    }
   ],
   "notes": "The telling's decline is the shortening of imperial lives, here caused by Prince Ninigi's rejection of Rock-long-princess. The first-union passage and the Hades passage are the two earlier points where the narrative turns: the first child, the leech, is cast away in a reed boat because the woman spoke first; death takes a thousand a day after the pair part at the Even Pass of Hades. Page numbers are Chamberlain's printed pages as noted on Wikisource and the packet; the text of each section was copied from the Wikisource transcription. Chamberlain's footnotes are omitted."
  },
  {
   "id": "changse",
   "people": "Koreans (Changse-ga)",
   "region": "Hamhŭng, North Korea",
   "latitude": 39.9,
   "longitude": 127.5,
   "direction": "decline",
   "scheme": "Mireuk’s age stolen by Seokga.",
   "map_story": "In Mireuk’s age people eat grain by the full measure, and the human world is at peace. Then Seokga, wet and filthy, comes to take the age for himself. He loses two contests, and in the third both gods sleep. Mireuk sleeps true sleep, and Seokga, with a thief’s heart, only half-sleeps. A peony blooms on Mireuk’s knee, and Seokga breaks it off and sets it on his own. Mireuk curses the theft. The stolen flower will not bloom ten days, and planted it will not last ten years. And when it is Seokga’s age, “every house will bring forth courtesans, every house widows, every house shamans, every house traitors, every house butchers”. That is the age now.",
   "map_source": "Changse-ga, sung 1923",
   "text_date": "recorded 1923; published 1930; modern edition 2012",
   "recorded": "Changse-ga (Song of the Creation of the World), sung by the shaman Kim Ssang-dol-i at Hamhung, South Hamgyong (present-day North Korea), recorded by Son Jin-tae in 1923 and published in Choson sin'ga yup'yon (Tokyo 1930).",
   "original_language": "Korean",
   "summary_long": "In the Changse-ga, as sung by Kim Ssang-dol-i, the world begins with heaven and earth stuck together until Mireuk (Maitreya) separates them with bronze pillars at the four corners. Mireuk makes the sun and moon, and in the beginning humans were made from gold and silver insects. Mireuk's age is one of plenty and peace: grain is measured out by the som and mal, the great grain measures, and the human world is at peace. Seokga (Sakyamuni), described as wet and filthy, comes to demand the world. Mireuk proposes contests: first to freeze a river in midsummer by wishing, then to keep a bottle on the knee and see which of them has a flower bloom on the knee while sleeping. Mireuk wins the first two. For the last, they sleep: Mireuk sleeps truly and a peony blooms on his knee, but Seokga, with a thief's heart, only half-sleeps and breaks the flower off and sticks it on his own knee. Mireuk yields the world, but curses Seokga: the stolen flower will not bloom for ten days and will not last ten years planted, and in Seokga's age every house will bring forth courtesans, widows, shamans, traitors, butchers and the deformed. The present is the age of Seokga. Mireuk will come again. The direction is decline with a promised return. The commonly repeated claim (Wikipedia, Kim Heonsun 1994) that people in Mireuk's age lived thousands of years is not in the lines quoted in the 2012 edition and is unverified. Son's 1930 text itself (NDL scan restricted) was not seen.",
   "excerpts": [
    {
     "label": "Mireuk's age",
     "citation": "Changse-ga, 2012 edition sect. 1, as quoted in Lee Bong-ho 2016, p. 67 n. 30",
     "original": "미륵님 세월에는, 섬들이 말들이 잡수시고, 인간세상 태평하고",
     "original_source": "건국대 통일인문학연구단, 조선신가유편 (박이정, 2012), as quoted by Lee Bong-ho",
     "translation": "In Mireuk's age, they ate by the som and by the mal, and the human world was at peace.",
     "translator": "compiler's English",
     "url": "https://koreascience.kr/article/JAKO201627152113591.pdf",
     "rights": "in copyright (2012 edition); short quote"
    },
    {
     "label": "Seokga takes the age",
     "citation": "Same, nn. 31-32",
     "original": "미륵님의 때는 다 지나갔다. 이제는 내 세월을 만들겠다.",
     "original_source": "as above",
     "translation": "Mireuk's time is all past. Now I will make my age.",
     "translator": "compiler's English",
     "url": "https://koreascience.kr/article/JAKO201627152113591.pdf",
     "rights": "in copyright; short quote"
    },
    {
     "label": "Seokga's age of evils",
     "citation": "Same, nn. 33-34",
     "original": "네 세월 될라치면 가문마다 기생 나고, 가문마다 과부 나고, 가문마다 무당 나고",
     "original_source": "as above",
     "translation": "When it is your age, every house will bring forth courtesans, every house widows, every house shamans",
     "translator": "compiler's English",
     "url": "https://koreascience.kr/article/JAKO201627152113591.pdf",
     "rights": "in copyright; short quote"
    }
   ],
   "sources": [
    {
     "citation": "Lee Bong-ho, 전경에 나타난 '미륵'의 성격, Daesoon Jinri Hakhoe 26 (2016), pp. 67-68",
     "url": "https://koreascience.kr/article/JAKO201627152113591.pdf"
    }
   ],
   "notes": "Summary-only; verified at one remove. The contests and gold-and-silver-insect humans are from the standard secondary summaries (not in the quoted lines) and should be read as the compiler's summary of the song's well-known plot."
  },
  {
   "id": "voluspa",
   "people": "Norse (Völuspá)",
   "region": "Iceland",
   "latitude": 64.9,
   "longitude": -18.5,
   "direction": "both or cyclic",
   "scheme": "Golden age, war age, wolf-age.",
   "map_story": "The gods play at tables at Idavoll and lack no gold, until three giant maidens come out of Jotunheim, and that spoils the golden age. Three gods find Ask and Embla on the shore, empty of might and without fate. “Soul they had not, sense they had not, / Heat nor motion, nor goodly hue”. Odin gives them breath and Hœnir gives them mind. Then comes the first war in the world, when the gods spear Gollveig and burn her three times, and three times she is born again. At the end brothers fight and kill each other, sisters’ sons defile their kin, and there is great whoredom. It is axe-time, sword-time, wind-time and wolf-time. The world goes down, and rises again, and the gods find their golden gaming pieces in the grass where unsown fields bear.",
   "map_source": "Völuspá, c. 1000; Snorri, Gylfaginning 14, c. 1220",
   "text_date": "poem c. 1000 CE (Codex Regius c. 1270; Hauksbók c. 1310); Snorri's Gylfaginning c. 1220",
   "recorded": "Anonymous Old Norse poem, put in the mouth of a seeress (völva) addressing Odin; composed in Iceland or Norway around the conversion period and preserved in the Codex Regius, c. 1270. Snorri Sturluson summarises and quotes it in Gylfaginning, Iceland, c. 1220.",
   "original_language": "Old Norse (Old Icelandic)",
   "excerpts": [
    {
     "label": "The gods at Iðavöllr: the golden age until the three giant maidens come",
     "citation": "Völuspá 3–8 (Bellows 3–8; Bugge 3–8)",
     "original": "3.\nÁr var alda\nþar er Ýmir bygði,\nvara sandr né sær\nné svalar unnir,\njörð fannsk æva\nné upphiminn,\ngap var ginnunga,\nen gras hvergi.\n\n4.\nÁðr Burs synir\nbjöðum um ypðu,\nþeir er Miðgarð\nmœran skópu;\nsól skein sunnan\ná salar steina,\nþá var grund gróin\ngrœnum lauki.\n\n5.\nSól varp sunnan,\nsinni mána,\nhendi inni hœgri\num himinjódyr;\nsól þat ne vissi\nhvar hon sali átti,\nmáni þat ne vissi\nhvat hann megins átti,\nstjörnur þat ne vissu\nhvar þær staði áttu.\n\n6.\nÞá gengu regin öll\ná rökstóla,\nginnheilug goð,\nok um þat gættusk;\nnátt ok niðjum\nnöfn um gáfu,\nmorgin hétu\nok miðjan dag,\nundorn ok aptan,\nárum at telja.\n\n7.\nHittusk æsir\ná Iðavelli,\nþeir er hörg ok hof\nhátimbruðu,\nafla lögðu,\nauð smíðuðu,\ntangir skópu\nok tól görðu.\n\n8.\nTefldu í túni,\nteitir váru,\nvar þeim vettugis\nvant ór gulli;\nunz þrjár kvámu\nþursa meyjar\námátkar mjök\nór jötunheimum.",
     "original_source": "Old Norse, Sophus Bugge's text in normalised spelling, Icelandic Wikisource, https://is.wikisource.org/wiki/V%C3%B6lusp%C3%A1",
     "translation": "3.\nOf old was the age | when Ymir lived;\nSea nor cool waves | nor sand there were;\nEarth had not been, | nor heaven above,\nBut a yawning gap, | and grass nowhere.\n\n4.\nThen Bur's sons lifted | the level land,\nMithgarth the mighty | there they made;\nThe sun from the south | warmed the stones of earth,\nAnd green was the ground | with growing leeks.\n\n5.\nThe sun, the sister | of the moon, from the south\nHer right hand cast | over heaven's rim;\nNo knowledge she had | where her home should be,\nThe moon knew not | what might was his,\nThe stars knew not | where their stations were.\n\n6.\nThen sought the gods | their assembly-seats,\nThe holy ones, | and council held;\nNames then gave they | to noon and twilight,\nMorning they named, | and the waning moon,\nNight and evening, | the years to number.\n\n7.\nAt Ithavoll met | the mighty gods,\nShrines and temples | they timbered high;\nForges they set, and | they smithied ore,\nTongs they wrought, | and tools they fashioned.\n\n8.\nIn their dwellings at peace | they played at tables,\nOf gold no lack | did the gods then know,--\nTill thither came | up giant-maids three,\nHuge of might, | out of Jotunheim.",
     "translator": "Henry Adams Bellows, The Poetic Edda, 1923 (stanza numbers are Bellows's)",
     "url": "https://web.archive.org/web/2022/https://www.sacred-texts.com/neu/poe/poe03.htm",
     "rights": "public domain"
    },
    {
     "label": "Ask and Embla found without soul, sense, heat or colour",
     "citation": "Völuspá 17–18",
     "original": "17.\nUnz þrír kvámu\nór því liði\nöflgir ok ástkir\næsir at húsi,\nfundu á landi\nlítt megandi\nAsk ok Emblu\nörlöglausa.\n\n18.\nÖnd þau ne áttu,\nóð þau ne höfðu,\nlá né læti\nné litu góða;\nönd gaf Óðinn,\nóð gaf Hœnir,\nlá gaf Lóðurr\nok litu góða.",
     "original_source": "Old Norse, Sophus Bugge's text in normalised spelling, Icelandic Wikisource, https://is.wikisource.org/wiki/V%C3%B6lusp%C3%A1",
     "translation": "17.\nThen from the throng | did three come forth,\nFrom the home of the gods, | the mighty and gracious;\nTwo without fate | on the land they found,\nAsk and Embla, | empty of might.\n\n18.\nSoul they had not, | sense they had not,\nHeat nor motion, | nor goodly hue;\nSoul gave Othin, | sense gave Hönir,\nHeat gave Lothur | and goodly hue.",
     "translator": "Henry Adams Bellows, The Poetic Edda, 1923 (stanza numbers are Bellows's)",
     "url": "https://web.archive.org/web/2022/https://www.sacred-texts.com/neu/poe/poe03.htm",
     "rights": "public domain",
     "note": "The poem's third god is Lóðurr in the Old Norse text and Bellows; Snorri (Gylfaginning 9) makes the gift three-fold with Odin, Vili and Vé (the sons of Borr)."
    },
    {
     "label": "The first war in the world: Gullveig speared and burned three times",
     "citation": "Völuspá 21–24 (Bellows's numbers; the Old Norse is printed in Bellows's order, which is Bugge 21, 22, 24, 23)",
     "original": "21.\nÞat man hon fólkvíg\nfyrst í heimi,\ner Gullveig\ngeirum studdu\nok í höll Hárs\nhana brendu;\nþrysvar brendu\nþrysvar borna,\nopt, ósjaldan,\nþó hon enn lifir.\n\n22.\nHeiði hana hétu,\nhvars til húsa kom,\nvölu velspá,\nvitti hon ganda,\nseið hon hvars hon kunni,\nseið hon hugleikin,\næ var hon angan\nillrar brúðar.\n\n24.\nFleygði Óðinn\nok í fólk um skaut,\nþat var enn fólkvíg\nfyrst í heimi;\nbrotinn var borðveggr\nborgar ása,\nknáttu vanir vígská\nvöllu sporna.\n\n23.\nÞá gengu regin öll\ná rökstóla,\nginnheilug goð,\nok um þat gættusk:\nhvárt skyldu æsir\nafráð gjalda\neða skyldu goðin öll\ngildi eiga.",
     "original_source": "Old Norse, Sophus Bugge's text in normalised spelling, Icelandic Wikisource, https://is.wikisource.org/wiki/V%C3%B6lusp%C3%A1",
     "translation": "21.\nThe war I remember, | the first in the world,\nWhen the gods with spears | had smitten Gollveig,\nAnd in the hall | of Hor had burned her,\nThree times burned, | and three times born,\nOft and again, | yet ever she lives.\n\n22.\nHeith they named her | who sought their home,\nThe wide-seeing witch, | in magic wise;\nMinds she bewitched | that were moved by her magic,\nTo evil women | a joy she was.\n\n23.\nOn the host his spear | did Othin hurl,\nThen in the world | did war first come;\nThe wall that girdled | the gods was broken,\nAnd the field by the warlike | Wanes was trodden.\n\n24.\nThen sought the gods | their assembly-seats,\nThe holy ones, | and council held,\nWhether the gods | should tribute give,\nOr to all alike | should worship belong.",
     "translator": "Henry Adams Bellows, The Poetic Edda, 1923 (stanza numbers are Bellows's)",
     "url": "https://web.archive.org/web/2022/https://www.sacred-texts.com/neu/poe/poe03.htm",
     "rights": "public domain",
     "note": "Bellows transposes the stanzas on the war (his 23) and the council on tribute (his 24); in Bugge's numbering these are 24 and 23."
    },
    {
     "label": "The wolf-age: brothers fight, sisters' sons stain kinship, great whoredom",
     "citation": "Völuspá 45",
     "original": "45.\nBrœðr munu berjask\nok at bönum verðask,\nmunu systrungar\nsifjum spilla;\nhart er í heimi,\nhórdómr mikill,\nskeggjöld, skálmöld,\nskildir 'ru klofnir,\nvindöld, vargöld,\náðr veröld steypisk;\nman engi maðr\nöðrum þyrma.",
     "original_source": "Old Norse, Sophus Bugge's text in normalised spelling, Icelandic Wikisource, https://is.wikisource.org/wiki/V%C3%B6lusp%C3%A1",
     "translation": "45.\nBrothers shall fight | and fell each other,\nAnd sisters' sons | shall kinship stain;\nHard is it on earth, | with mighty whoredom;\nAxe-time, sword-time, | shields are sundered,\nWind-time, wolf-time, | ere the world falls;\nNor ever shall men | each other spare.",
     "translator": "Henry Adams Bellows, The Poetic Edda, 1923 (stanza numbers are Bellows's)",
     "url": "https://web.archive.org/web/2022/https://www.sacred-texts.com/neu/poe/poe03.htm",
     "rights": "public domain",
     "note": "The poem's word for each time is öld, 'age': skeggöld, skálmöld, vindöld, vargöld, 'axe-age, sword-age, wind-age, wolf-age'."
    },
    {
     "label": "The world burns, rises green again and the golden tables are found in the grass",
     "citation": "Völuspá 57, 59–62",
     "original": "57.\nSól tér sortna,\nsígr fold í mar,\nhverfa af himni\nheiðar stjörnur;\ngeisar eimi\nok aldrnari,\nleikr hár hiti\nvið himin sjálfan.\n\n59.\nSér hon upp koma\nöðru sinni\njörð ór œgi\niðjagrœna;\nfalla forsar,\nflýgr örn yfir,\nsá er á fjalli\nfiska veiðir.\n\n60.\nFinnask æsir\ná Iðavelli\nok um moldþinur\nmátkan dœma\nok minnask þar\ná megindóma\nok á Fimbultýs\nfornar rúnar.\n\n61.\nÞar munu eptir\nundrsamligar\ngullnar töflur\ní grasi finnask,\nþærs í árdaga\náttar höfðu.\n\n62.\nMunu ósánir\nakrar vaxa,\nböls man alls batna,\nBaldr man koma;\nbúa þeir Höðr ok Baldr\nHropts sigtoptir\nvel valtívar.\nVituð ér enn eða hvat?",
     "original_source": "Old Norse, Sophus Bugge's text in normalised spelling, Icelandic Wikisource, https://is.wikisource.org/wiki/V%C3%B6lusp%C3%A1",
     "translation": "57.\nThe sun turns black, | earth sinks in the sea,\nThe hot stars down | from heaven are whirled;\nFierce grows the steam | and the life-feeding flame,\nTill fire leaps high | about heaven itself.\n\n59.\nNow do I see | the earth anew\nRise all green | from the waves again;\nThe cataracts fall, | and the eagle flies,\nAnd fish he catches | beneath the cliffs.\n\n60.\nThe gods in Ithavoll | meet together,\nOf the terrible girdler | of earth they talk,\nAnd the mighty past | they call to mind,\nAnd the ancient runes | of the Ruler of Gods.\n\n61.\nIn wondrous beauty | once again\nShall the golden tables | stand mid the grass,\nWhich the gods had owned | in the days of old,\n\n62.\nThen fields unsowed | bear ripened fruit,\nAll ills grow better, | and Baldr comes back;\nBaldr and Hoth dwell | in Hropt's battle-hall,\nAnd the mighty gods: | would you know yet more?",
     "translator": "Henry Adams Bellows, The Poetic Edda, 1923 (stanza numbers are Bellows's)",
     "url": "https://web.archive.org/web/2022/https://www.sacred-texts.com/neu/poe/poe03.htm",
     "rights": "public domain",
     "note": "Stanza 61 is incomplete in the manuscripts (Bellows marks a lacuna after line 3; the Old Norse printed here has six short lines)."
    },
    {
     "label": "Snorri on how the first people were made (Ask and Embla, from two trees)",
     "citation": "Snorri Sturluson, Gylfaginning 9",
     "original": "Þá mælti Gangleri: \"Mikit þótti mér þeir hafa þá snúit til leiðar, er jörð ok himinn var gert ok sól ok himintungl váru sett ok skipt dægrum, ok hvaðan kómu mennirnir, þeir er heim byggja?\"\nÞá mælti Hárr: \"Þá er þeir gengu með sævarströndu Borssynir, fundu þeir tré tvau ok tóku upp trén ok sköpuðu af menn. Gaf inn fyrsti önd ok líf, annarr vit ok hræring, þriði ásjónu, mál ok heyrn ok sjón, gáfu þeim klæði ok nöfn. Hét karlmaðrinn Askr, en konan Embla, ok ólst þaðan af mannkindin, sú er byggðin var gefinn undir Miðgarði.",
     "original_source": "Old Norse, heimskringla.no, https://heimskringla.no/wiki/Gylfaginning",
     "translation": "Then said Gangleri: \"Much indeed they had accomplished then, methinks, when earth and heaven were made, and the sun and the constellations of heaven were fixed, and division was made of days; now whence come the men that people the world?\" And Harr answered: \"When the sons of Borr were walking along the sea-strand, they found two trees, and took up the trees and shaped men of them : the first gave them spirit and life; the second, wit and feeling; the third, form, speech, hearing, and sight. They gave them clothing and names: the male was called Askr, and the female Embla, and of them was mankind begotten, which received a dwelling-place under Midgard.",
     "translator": "Arthur Gilchrist Brodeur, The Prose Edda, 1916",
     "url": "https://archive.org/details/proseedda00snor",
     "rights": "public domain"
    },
    {
     "label": "Snorri on the golden age, 'spoiled by the coming of the women'",
     "citation": "Snorri Sturluson, Gylfaginning 14 (Brodeur's chapter XIV)",
     "original": "Þá mælti Gangleri: \"Hvat hafðist Alföðr þá at, er gerr var Ásgarðr?\"\nHárr mælti: \"Í upphafi setti hann stjórnarmenn í sæti ok beiddi þá at dæma með sér örlög manna ok ráða um skipun borgarinnar. Þat var þar, sem heitir Iðavöllur í miðri borginni. Var þat hið fyrsta þeira verk at gera hof þat, er sæti þeira tólf standa í önnur en hásætit, þat er Alföðr á. Þat hús er bezt gert á jörðu ok mest. Allt er þat útan ok innan svá sem gull eitt. Í þeim stað kalla menn Glaðsheim. Annan sal gerðu þeir. Þat var hörgr, er gyðjurnar áttu, ok var hann allfagr. Þat hús kalla menn Vingólf. Þar næst gerðu þeir hús, er þeir lögðu afla í, ok þar til gerðu þeir hamar ok töng ok steðja ok þaðan af öll tól önnur. Ok því næst smíðuðu þeir málm ok stein ok tré ok svá gnógliga þann málm, er gull heitir, at öll búsgögn ok öll reiðigögn höfðu þeir af gulli, ok er sú öld kölluð gullaldr, áðr en spilltist af tilkvámu kvinnanna. Þær kómu ór Jötunheimum. Þar næst settust goðin upp í sæti sín ok réttu dóma sína ok minntust, hvaðan dvergar höfðu kviknat í moldinni ok niðri í jörðunni, svá sem maðkar í holdi. Dvergarnir höfðu skipazt fyrst ok tekit kviknun í holdi Ymis ok váru þá maðkar, en af atkvæðum goðanna urðu þeir vitandi mannvits ok höfðu manns líki ok búa þó í jörðu ok í steinum.",
     "original_source": "Old Norse, heimskringla.no, https://heimskringla.no/wiki/Gylfaginning",
     "translation": "Then said Gangleri: \"What did Allfather then do when Asgard was made?\" Harr answered: \"In the beginning he established rulers, and bade them ordain fates with him, and give counsel concerning the planning of the town; that was in the place which is called Ida-field, in the midst of the town. It was their first work to make that court in which their twelve seats stand, and another, the high-seat which Allfather himself has. That house is the best-made of any on earth, and the greatest; without and within, it is all like one piece of gold; men call it Gladsheim. They made also a second hall : that was a shrine which the goddesses had, and it was a very fair house; men call it Vingolf. Next they fashioned a house, wherein they placed a forge, and made besides a hammer, tongs, and anvil, and by means of these, all other tools. After this they smithied metal and stone and wood, and wrought so abundantly that metal which is called gold, that they had all their household ware and all dishes of gold; and that time is called the Age of Gold, before it was spoiled by the coming of the Women, even those who came out of Jotunheim. Next after this, the gods enthroned themselves in their seats and held judgment, and called to mind whence the dwarves had quickened in the mould and underneath in the earth, even as do maggots in flesh. The dwarves had first received shape and life in the flesh of Ymir, and were then maggots; but by decree of the gods had become conscious with the intelligence of men, and had human shape. And nevertheless they dwell in the earth and in stones.",
     "translator": "Arthur Gilchrist Brodeur, The Prose Edda, 1916",
     "url": "https://archive.org/details/proseedda00snor",
     "rights": "public domain",
     "note": "Snorri's gullaldr is probably his own word, modelled on the Latin aetas aurea; the poem itself (stanza 8) says only that the gods lacked no gold 'till three giant maidens came'."
    }
   ],
   "sources": [
    {
     "citation": "H. A. Bellows, The Poetic Edda (New York: American-Scandinavian Foundation, 1923), Voluspo, pp. 3–28",
     "url": "https://archive.org/details/poeticedda00belluoft"
    },
    {
     "citation": "Bellows 1923 as transcribed on sacred-texts.com (via Wayback)",
     "url": "https://web.archive.org/web/2022/https://www.sacred-texts.com/neu/poe/poe03.htm"
    },
    {
     "citation": "Völuspá, Bugge's text in normalised spelling, Icelandic Wikisource",
     "url": "https://is.wikisource.org/wiki/V%C3%B6lusp%C3%A1"
    },
    {
     "citation": "A. G. Brodeur, The Prose Edda by Snorri Sturluson (New York: American-Scandinavian Foundation, 1916), Gylfaginning IX and XIV",
     "url": "https://archive.org/details/proseedda00snor"
    },
    {
     "citation": "Snorri Sturluson, Gylfaginning, Old Norse text, heimskringla.no",
     "url": "https://heimskringla.no/wiki/Gylfaginning"
    }
   ],
   "notes": "Bellows's OCR on archive.org drops some lines; the English was checked against the sacred-texts.com transcription of Bellows. Half-lines in the English are separated by ' | '. Bellows's numbering departs from Bugge's from stanza 21 on (the Old Norse excerpt for the war follows Bellows's order). The poem is the source for the golden age, the first war, the age of axe and wolf and the return of the golden playing pieces; the ages are never numbered, so the 'scheme' on the map is an assembly of these passages."
  },
  {
   "id": "pohnpei",
   "people": "Pohnpeians (Book of Luelen)",
   "region": "Pohnpei, Federated States of Micronesia",
   "latitude": 6.9,
   "longitude": 158.2,
   "direction": "ascent",
   "scheme": "Three periods, from few words.",
   "map_story": "In the first period people have few words, and they do no great work. They go naked, they crawl under leaves like a pig that has just given birth, and they do not know good and bad, for there are no punishments. Then comes the beginning of enmity on the island and the beginning of killing human beings. In the second period, under the Saudeleur kings, people have a few more words, and food is scarce but better than in the beginning. In the third, under Isokelekel and the Nahnmwarki, “the words of the third were more numerous still because the differences among the people increased.” The people of this age are better than those of olden times.",
   "map_source": "Luelen Bernart, The Book of Luelen, 1934–46 (1977: 25–26, 77)",
   "text_date": "written 1934-1946; English edition 1977",
   "recorded": "Luelen Bernart, a Pohnpeian chronicler, wrote Pohnpeian history in three named periods; the Book of Luelen was translated by J. L. Fischer, S. H. Riesenberg and M. G. Whiting (ANU Press / University of Hawaii Press, 1977). Pohnpei, Federated States of Micronesia.",
   "original_language": "Pohnpeian (English edition read)",
   "summary_long": "Luelen names three periods of Pohnpeian history: the first (Jaunalan), the second (Teleur, the Saudeleur dynasty) and the third (Matolenim, the rule of Isokelekel and the Nahnmwarki, which runs to the present). The direction is ascent: the people of this age are better than those of olden times. In the first period the people had few words, their deeds were small, they were naked and crawled under leaves like a pig that has just given birth, and they did not know good and bad because there were no punishments. In the second period they had a few more words and food was scarce but better than in the beginning; in the third, words were more numerous still because the differences among the people increased. The chronicle also tells of the beginning of enmity and the beginning of killing human beings, against a clan of cannibals; of a clan of giants and deformed people, some with many heads from two to ten (the editors suspect European influence); and of large, tall, light-skinned first comers followed by darker later ones. An informant's gloss in the editors' Annotations says people had few words because words come from work. Luelen was a Protestant convert, and 'good and bad' may echo Genesis. Page numbers are those of the 1977 English edition; the Pohnpeian original was not read.",
   "excerpts": [
    {
     "label": "Three periods and their words",
     "citation": "Book of Luelen, ch. 49.5, p. 77",
     "original": "",
     "original_source": "Pohnpeian original not read; English edition only",
     "translation": "Now in the first period they had few words and their deeds were small. In the second period they had a few more words",
     "translator": "Fischer, Riesenberg and Whiting 1977",
     "url": "https://openresearch-repository.anu.edu.au/handle/1885/114853",
     "rights": "in copyright; short quote"
    },
    {
     "label": "The first people",
     "citation": "Book of Luelen, ch. 20.1-2, pp. 25-26",
     "original": "",
     "original_source": "English edition only",
     "translation": "They had few words. Their words were not too numerous. Moreover they did not have any great work.",
     "translator": "Fischer, Riesenberg and Whiting 1977",
     "url": "https://openresearch-repository.anu.edu.au/handle/1885/114853",
     "rights": "in copyright; short quote"
    },
    {
     "label": "Enmity and killing",
     "citation": "Book of Luelen, ch. 19.2-3, p. 25",
     "original": "",
     "original_source": "English edition only",
     "translation": "This was the beginning of enmity in Ponape, and the beginning of killing human beings.",
     "translator": "Fischer, Riesenberg and Whiting 1977",
     "url": "https://openresearch-repository.anu.edu.au/handle/1885/114853",
     "rights": "in copyright; short quote"
    }
   ],
   "sources": [
    {
     "citation": "The Book of Luelen, tr. Fischer, Riesenberg, Whiting (1977), vol. 1 and Annotations",
     "url": "https://openresearch-repository.anu.edu.au/handle/1885/114853"
    }
   ],
   "notes": "Summary-only (in copyright). No original-language quotes."
  },
  {
   "id": "kumulipo",
   "people": "Hawaiians (Kumulipo)",
   "region": "Hawaiʻi, USA",
   "latitude": 20.8,
   "longitude": -156.5,
   "direction": "ascent",
   "scheme": "Up through sixteen eras from night.",
   "map_story": "For seven eras it is night. In the first, the god enters and man cannot enter, and each era ends “still it is night”. In the eighth the day breaks: “Lailai was born a woman, / Kii was born a man”, and Kāne is born a god. Laʻilaʻi’s first daughters are named Groping-in-the-dark and Dim-sighted, and the people of the day go naked. Men grow speechless with sulking. Kāne taunts her eldest, Kiʻi flings a stone and hits him, and Kāne, mad with jealousy, strikes Laʻilaʻi for faithlessness. In the next era a woman of the line is married to her brother. The eras run on down the generations to the chiefs.",
   "map_source": "Kumulipo, eras 1–16, c. 1700",
   "text_date": "c. 1700 (composition for Kalaninuiʻīamamao); first printed 1889 (Kalākaua); English 1897",
   "recorded": "A genealogical prayer-chant of 2,102 lines in sixteen eras (wā), composed for the birth of the chief Lonoikamakahiki (c. 1700 by tradition, for Kalaninuiʻīamamao); the Hawaiian text was printed in 1889 under King Kalākaua and translated by Queen Liliʻuokalani, Boston 1897 (Hawaiʻi, USA).",
   "original_language": "Hawaiian",
   "excerpts": [
    {
     "label": "Eras 8-11: the dawn of day, Laʻilaʻi the first woman, the first jealousy",
     "citation": "Kumulipo, lines 595-711 (Beckwith's numbering) = Liliuokalani's eighth, ninth and tenth eras; eleventh era opening",
     "original": "595. O kama auli[‘i], auli[‘i] anei\n596. O kama i ke au o ka po kinikini\n597. O kama i ke au o ka po he‘enalu mamao\n598. Hanau kanaka o mehelau\n599. Hanau kanaka ia Wai‘ololi\n600. Hanau ka wahine ia Wai‘olola\n601. Hanau ka po Akua\n602. O kanaka i kukuku\n603. O kanaka i momoe\n604. Momoe laua i ka po mamao\n605. Ahinahina wale kanaka e kaka‘i nei\n606. Ha‘ula‘ula wale ka lae o ke akua\n607. Ha‘ele‘ele ko ke kanaka\n608. Hakeakea wale ka ‘auwae\n609. Ho‘omalino ke au ia ka po kinikini\n610. Ho‘ola‘ila‘i mehe ka po he‘enalu mamao\n611. I kapaia La‘ila‘i ilaila\n612. Hanau La‘ila‘i he wahine\n613. Hanau Ki‘i he kane\n614. Hanau Kane he akua\n615. Hanau o Kanaloa, o ka he‘e-haunawela ia\n616. Hanau ka pahu\n617. O Moanaliha\n618. Kawaoma‘aukele ko laua hope mai\n619. Ku-polo-li‘ili-ali‘i-mua-o-lo‘i-po kona muli\n620. O ke kanaka ola loa o lau a lau ali‘i\n621. O kupo, o kupo\n622. O kupa, o kupa, kupakupa, ku--pa\n623. O kupa kupa, keke‘e ka noho a ka wahine\n624. O La‘ila‘i wahine o ka po he‘e[nalu] mamao\n625. O La‘ila‘i wahine [o] ka po kinikini\n626. Noho i kanaka o ka po kinikini\n627. Hanau o Hahapo‘ele he wahine\n628. Hanau o Hapopo he wahine\n629. Hanau o Maila i kapa o Lopalapala\n630. O ‘Olohe kekahi inoa\n631. Noho i ka ‘aina o Lua\n632. Kapa ai ia wahi o ‘Olohelohe Lua\n633. ‘Olohelohe kane hanau i ke ao\n634. ‘Olohelohe ka wahine hanau i ke au\n635. Noho mai la ia kane\n636. Hanau La‘i‘olo ia kane\n637. Hanau Kapopo he wahine\n638. Hanau Po‘ele-i, hanau Po-‘ele-a\n639. Ko laua hope mai o Wehiloa\n640. Na lakou nei i hanau mai\n641. Ka kikiki, ka makakaka\n642. Ku nu‘u muiona ka muimui ana\n643. O kanaka lele wale, o kanaka nei la\n644. O La‘ila‘i, o Ola‘i-ku-honua\n645. O Wela, o Owe, o owa ka lani\n646. Oia wahine pi‘ilani a pi‘ilani no\n647. Pi‘iaoa lani i ka nahelehele\n648. Onehenehe lele kulani ka honua\n649. O kama ho‘i a Ki‘i i ‘oʻili ma ka lolo\n650. Puka lele, lele pu i ka lani\n651. Kau ka ‘omea ke aka ‘ula ha‘iha‘ilona\n652. Kau i ka lae, he hua ulu\n653. Kau i ka ‘auwae, he huluhulu ‘a\n654. Ka hanauna a ia wahine ho ‘opaha‘oha‘o\n655. Ka wahine no ‘Iliponi, no loko o ‘I‘ipakalani\n656. No ka ‘aunaki kuku wela ahi kanaka\n657. Oia wahine noho i Nu ‘umealani\n658. ‘Aina a ka aoa i noho ai\n659. I hohole pahiwa ka lau koa\n660. He wahine kino paha‘oha‘o wale keia\n661. Me ia ia Ki‘i, me ia ia Kane\n662. Me ia i Kane a ka po kinikini\n663. Moe wale ke au o ia kini\n664. He kini ka mamo ka po inaina-u\n665. Oia no ke ho‘ iluna\n666. O ka la‘a la‘au aoa o Nu‘umealani noho mai\n667. Ho‘okauhua ilaila, ho‘owai ka honua\n668. Hanau Hahapo‘ele ka wahine\n669. Hanau Hapopo ilaila\n670. Hanau ‘Olohelohe i muli nei\n671. O ka ‘apana hanauna ia wahine la\n672. Ua--ao--\n673. O mai la, o La‘ila‘i ka paia\n674. O Kane a Kapokinikini ka pou, o Ki‘i ka mahu\n675. Hanau La‘i‘olo‘olo i noho ia Kapapa\n676. Hanau Kamaha‘ina he kane\n677. Hanau Kamamule he kane\n678. O Kamakalua he wahine\n679. O Po‘ele-i e-holo, kama\n680. O Po‘ele-a a-holo, kama\n681. O Wehi-wela-wehi-loa\n682. Ho‘i hou La‘ila‘i noho ia Kane\n683. Hanau o Ha‘i he wahine\n684. Hanau o Hali‘a he wahine\n685. Hanau Hakea he kane\n686. Hanau ka muki, muka, mukekeke\n687. Mulea, kukuku, kunenewa\n688. Moku, monu, mumule ana\n689. Mumule wale ana Kane i ka mule\n690. I mule, i ke‘eo, i ka maua\n691. I ka wahine weweli wale\n692. Pe‘e e kane ia e ho‘ohanau kama\n693. E ho‘ohanau kama i kana keiki\n694. Ho‘ole ka lani iaia muli wale\n695. Ha‘awi i ka ‘ape kapu ia Ki‘i\n696. E Ki‘i no ke moe iaia\n697. Ha‘ili Kane i ka mua, heleu wale\n698. Ha‘ili o Ki‘i o La‘ila‘i i ka muli lae punia\n699. Pehi i ka pohaku hailuku ia Kane\n700. O kani ka pahu ke wawa nei ka leo\n701. O ka‘u ho‘ailona ia, ka ka muli\n702. Huhu lili Kane moe muli ia mai la\n703. O ka ewe o kana muli i muli ai\n704. Haku ai kama hanau mua\n705. Imua ia La‘ila‘i, imua ia Ki‘i\n706. Ka laua kama hanau lani la\n707. Puka--\n708. Oia wahine noho lani a pi‘o lani no\n709. Oia wahine haulani a noho lani no\n710. Noho no iluna a iho pi‘o ia Ki‘i\n711. Weli ai ka honua i na keiki",
     "original_source": "Hawaiian text as printed in M. W. Beckwith, The Kumulipo (Chicago 1951), line numbers 0595-0711, from the electronic interlinear transcription by D. Stampe (archive.org kumulipo-hawaiian-english). Beckwith's Hawaiian reproduces the 1889 text; OCR errors (a final 'i' read as '1' or 't') corrected. Beckwith's 1951 English is not used here.",
     "translation": "ERA 8\nThe child of Uli, of Uli of Ke,\nThe child in the time of numerous night,\nThe child in the time of riding distant surf in the night.\nBeings were born to increase.\nMale was born of Waiololi,\nFemale was born of Waiolola,\nThen was born the night of gods,\nMen that stood,\nOf men lying down,\nThey slept long sleep in the distant time,\nAnd went staggering when they walked.\nThe forehead of the gods is red.\nThat of man is dark.\nTheir chins are light.\nThen calmness spread in the time of Kapokinikini--\nCalm in the time of Kapoheenalu mamao,\nAnd it was called there Lailai.\nLailai was born a woman,\nKii was born a man.\nKane a god was born.\nKanaloa was born a god, the great Kaheehaunawela (Octopus).\n’Tis day.\n\nThe drums were born,\nCalled Moanaliha.\nKawaomaaukele came next.\nThe last was Kupololiilialiimuaoloipo,\nA man of long life and very high rank.\nO night! O God of Night!\nO kupa, Kupakupa kupa, the settler!\nThen Kupakupa the settler, the woman who sat sideway,\nThat woman was Lailai of the distant night,\nLailai, the woman. Kapokinikini\nDwelt with people of Kapokinikini.\nHahapoele was born a woman,\nHapopo was born a woman.\nMaila was born and called Lopalapala (ingenious),\nHer other name was void or nakedness,\nAnd lived in the land of Lua (deep hole).\nSo the place was called Olohelohe lua.\nThen Olohelohe was born in the day a man,\nAnd Olohelohe was born at the time, a woman,\nAnd lived with Kane.\nLaiolo was born by Kane.\nKapopo was born a woman,\nPoelei and Poelea were born twins.\nAfter them was born Wehiloa.\nFrom them these were born,\nThe little beings who were cross-eyed,\nThat stood in numbers and moved in myriads.\nThese men that flew naked were the men of the day.\n’Tis day\n\nERA 9\nLailai, of the quaking earth,\nOf great heat and noise, and opening heavens,\nThis woman ascending to heaven,\nClimbed to heaven by the forest.\nOnehenehe flew where the earth rose.\nChildren of Kii that were born from the brain,\nWere born and flew, both flew to heaven.\nThen the signs appeared and cast their shadow\nOn their forehead, a bread fruit was impressed,\nOn their chins shot roots of fire.\nThis woman was from a race of delusions (myth),\nA woman with dark skin, from the land of Iipakalani,\nWhere numbers of men lived in the heat.\nThis woman lived in Nuumealani,\nLand where the Aoa thrived,\nWho stripped with great ease the leaves of the Koa;\nA woman whose person was never seen,\nFrom her to Kii, from him to Kane,\nFrom her to Kane of Kapokinikini.\nThe times of those people came to naught.\nA tribe, a generation of great strength,\nShe alone flew to her abode,\nAnd on the boughs of the Aoa tree, in Nuumealani stayed,\nBecame pregnant, and the earth was born.\nHaha Poele was born a woman,\nHapopo was born,\nLohelohe was born last of all.\nThese were the children of this woman.\n’Tis day.\n\nERA 10\nMaila, with Lailai for protection,\nAnd Kane of Kapokinikini was support, Kii was helpless.\nLaioloolo was born and lived at Kapapa.\nKamahaina was born a man,\nKamamale was born a man,\nKamakalua a woman,\nPoeleieholo a child,\nPoeleaaholo a child,\nThen Wehiwelawehi loa.\nLailai went back to Kane,\nHai was born a woman,\nHalia was born a woman,\nHakea was born a man,\nThe Muki, Muka, and Mukekeke were born (kisses, smacks, chirruping),\nSmacks, boils, and other weaknesses,\nMoku, Monu, mumuleana (strife, broils, and huffiness),\nThe men became speechless from sulkiness,\nBecame cross from envy of ours,\nOf the woman who is brave and fearless,\nThen hid and dared not claim kin,\nTo claim kin with her child.\nThe heavens deny the right of kin (being of younger branch),\nYield the sacred right to Kii;\nFor to be with Kii, ’tis his to claim.\nKane then taunts her eldest for this,\nKii retaliates through Lailai for his being the younger branch;\nHe flings a stone and hits Kane;\nThen is heard the sound of the drum,\nThe sign of life for the younger.\nKane, furious with jealous anger, struck her for faithlessness\nFor the younger child of the younger branch.\nThat is why first-born are always hakus (superiors, lords),\nFirst through Lailai, next by Kii,\nTheir first-born with sacred birthright\nIs born.\n\nERA 11 (opening)\nShe that lived in the heavens and Piolani (married her brother),\nShe that was full of enjoyments and lived in the heavens,\nLived up there with Kii and became his wife,\nBrought increase to the world.\nKamahaina was born a man,\nKamamule his brother;\nKamainau was born next,\nKamakulua was born, the youngest a woman;\nKamahaina lived with Hali.\nLoaa was born a man,\nLoaa was the husband, Nakelea the wife;\nLe was the husband, Kanu the wife;\nKalawe was the husband, Kamau the wife;\nKulou was the husband, Halau the wife.",
     "translator": "Liliʻuokalani, An Account of the Creation of the World According to Hawaiian Tradition, Boston 1897, pp. 22-27 (eras 8-10 in full; the eleventh era is quoted to its first lines, since the rest of it is a list of paired names with glosses)",
     "url": "https://sacred-texts.com/book/the-kumulipo/the-eighth-era",
     "original_url": "https://archive.org/details/kumulipo-hawaiian-english",
     "rights": "English public domain (1897). The Hawaiian is the 1889 chant; the edition used for line numbering is Beckwith 1951, so the Hawaiian line numbers are Beckwith's."
    }
   ],
   "sources": [
    {
     "citation": "Liliʻuokalani, An Account of the Creation of the World According to Hawaiian Tradition (1897), eighth to eleventh eras",
     "url": "https://sacred-texts.com/book/the-kumulipo/the-eighth-era"
    },
    {
     "citation": "Beckwith, The Kumulipo: A Hawaiian Creation Chant (1951), Hawaiian text with Stampe's interlinear",
     "url": "https://archive.org/details/kumulipo-hawaiian-english"
    }
   ],
   "notes": "The first seven eras (lines 1-594) are the 'night' eras, each ending Pō nō (still it is night), and are not quoted. Liliuokalani's English follows the 1889 Hawaiian but is a free rendering that does not always agree with Beckwith's line breaks, so the two are parallel texts rather than line for line. 'Hahapoele' and 'Hapopo' are glossed by Beckwith as 'Groping-in-the-dark' and 'Dim-sighted'. Liliuokalani's 'Her other name was void or nakedness' renders the name Olohelohe."
  },
  {
   "id": "maori",
   "people": "Māori",
   "region": "Aotearoa New Zealand",
   "latitude": -38.5,
   "longitude": 176.0,
   "direction": "ascent",
   "scheme": "A genealogy of thought, then light.",
   "map_story": "The world begins as a genealogy of states of mind: conception, increase and thought, “From the thought the remembrance, / From the remembrance the consciousness, / From the consciousness the desire”. Then come the nights: the great night, the long night, and the night of death. There are no eyes to the world. The children of Heaven and Earth live in darkness, pressed between their parents, wondering what the difference might be between darkness and light. Tāne forces the parents apart, and light, land, gods and men follow. Tāwhiri makes war on his brothers, and Tū becomes the father of fierce men. Tāne’s wife learns that her husband is her father and flees in shame into the night. Death stays because Māui fails to crawl into the sleeping Hine-nui-te-pō and out through her mouth.",
   "map_source": "Taylor 1855; Grey 1855; White 1887",
   "text_date": "recorded 1840s-1880s (Taylor 1855, Grey 1855, White 1887)",
   "recorded": "Maori cosmogonic genealogy and the Rangi-Papa and Maui narratives as written down in Aotearoa/New Zealand by Richard Taylor (Te Ika a Maui, 1855), Sir George Grey (Polynesian Mythology, 1855) and John White (Ancient History of the Maori, vol. 1, 1887).",
   "original_language": "English (Taylor, Grey, White); Maori for the Taylor chant",
   "excerpts": [
    {
     "label": "The six periods: thought, night, light, land, gods, men",
     "citation": "Taylor, Te Ika a Maui (1855), Mythology, pp. 14-15 (Maori chant in his footnote, p. 15)",
     "original": "Na te kune te pupuke \nNa te pupuke te hihiri \nNa te hihiri te mahara \nNa te mahara te hinengaro \nNa te hinengaro te manako \nKa hua te wananga \nKa noho i a riko riko \nKa puta ki waho ko te po, \nKo te po nui, te po roa, \nTe po i tuturi, te po i pepeke, \nTe po uriuri, te po tangotango, \nTe po wawa, te po te kitea, \nTe po te waia, \nTe po i oti atu ki te mate.",
     "original_source": "Taylor's footnote to the first period",
     "translation": "There is a degree of thought perceptible in their traditions of the creation, which mark a far more advanced state than their present. Their ideas in some respects ai’e not so puerile, as those even of the more civilized heathen nations of old, and without the light of inspiration, we cannot expect they would be more advanced than we find them. The first period may be styled the epoch of thought — “From the conception the increase, From the increase the thought, From the thought the remembrance, From the remembrance the consciousness, From the consciousness the desire.” The second period is that of night — “The word became fruitful ; It dwelt with the feeble glimmering ; . It brought forth night : The great night, the long night, The lowest night, the loftiest night, The thick night, to be felt, The night to be touched, The night not to be seen, The night of death.” This (we are told) is all we have to do with night ; during these periods there was no light — there were no eyes to the world. The third period is that of light — “From the nothing the begetting, From the nothing the increase, From the nothing the abundance, The power of increasing, The living breath ; It dwelt with the empty space, and produced the atmosphere which is above us, The atmosphere which floats above the earth ; The great firmament above us, dwelt with the early dawn, And the moon sprung forth ; The atmosphere above us, dwelt with the heat, And thence proceeded the sun ; They were thrown up above, as the chief eyes of Heaven : Then the Heavens became light, The early dawn, the early day, The mid-day. The blaze of day from the sky.” The fourth period — “The sky above dwelt with Hawaiki, and produced land. Taporapora Tau war enikau , Kuku-paru, Wawau-atea, Wiwhi-te Rangiora.” These are the names of lands or islands, supposed to have been first created ; Hawaiki is the island they originally came from, which is regarded as the cradle of their race. The fifth period : the land being thus formed, then were produced the gods — “Ru-ou-hoko, Ruatupu, Ruatawiti Rua-kaipo, &c.” The sixth period, when men were produced — Ngae, Ngaenui, Ngaeroa, Ngaepea, Ngaetuturi, Ngapepeke, Tatiti, Ruatapu, Toe, Rauru-tama-rakei-ora.”*",
     "translator": "Richard Taylor 1855 (his own English)",
     "url": "https://archive.org/details/teikaamauriorne00taylgoog",
     "rights": "public domain"
    },
    {
     "label": "Rangi and Papa, darkness and light",
     "citation": "Grey, Polynesian Mythology (1855), pp. 1-5",
     "original": "",
     "original_source": "Grey printed the Maori in his Nga Moteatea/Ko nga mahinga a nga tupuna Maori; Maori not transcribed here",
     "translation": "Men had but one pair of primitive ancestors ; they sprang from the vast heaven that exists above us, and from the earth which lies beneath us. According to the traditions of our race, Rangi and Papa, or Heaven and Earth, were the source from which, in the beginning, all things originated. Darkness then rested upon the heaven and upon the earth, and they still both clave together, for they had not yet been rent apart ; and the children they had begotten were ever thinking amongst themselves what might be the difference between darkness and light ; they knew that beings had multiplied and increased, and yet light had never broken upon them, but it ever continued dark. Hence these sayings are found in our ancient religious services : \" There was darkness from the first division of time, unto the tenth, to the hundredth, to the thousandth,\"' that is, for a vast space of time ; and these divisions of times were considered as beings, and were each termed a Po ; and on their account there was as yet no world with its bright light, but darkness only for the beings which existed. At last the beings who had been begotten by Heaven and Earth, worn out by the continued darkness, consulted amongst themselves, saying, \" Let us now determine what we should do with Rangi and Papa, whether it would be better to slay them or to rend them apart. Then spoke Tumatauenga, the fiercest of the children of Heaven and Earth, \" It is well, let us slay them.\" Then spake Tane-mahuta, the father of forests and of all things that inhabit them, or that are constructed from trees, \" Nay, not so. It is better to rend them apart, and to let the heaven stand far above us, and the earth lie under our feet. Let the sky become as a stranger to us, but the earth remain close to us as our nursing mother.'' The brothers all consented to this proposal, with the exception of Tawhiri-ma-tea, the father of winds and storms, and he, fearing that his kingdom was about to be overthrown, grieved greatly at the thought of his parents being torn apart. Five of the brothers willingly consented to the separation of their parents, but one of them would not agree to it. Hence, also, these sayings of old are found in our prayers, \" Darkness, darkness, light, light, the seeking, the searching, in chaos, in chaos ; '' these signified the way in which the offspring of heaven and earth sought for some mode of dealing with their parents, so that human beings might increase and live. So, also, these sayings of old time, \" The multitude, the length,\"' signified the multitude of the thoughts of the children of Heaven and Earth, and the length of time they considered whether they should slay their parents, that human beings might be called into existence ; for it was in this manner that they talked and consulted amongst themselves. But at length their plans having been agreed on, lo, Rongo-ma-tane, the god and father of the cultivated food of man, rises up, that he may rend apart the heavens and the earth ; he struggles, but he rends them not apart. Lo, next, Tangaroa, the god and father of fish and reptiles, rises up, that he may rend apart the heavens and the earth ; he also struggles, but he rends them not apart. Lo,. next, Haumia-tikitiki, the god and father of the food of man which springs without cultivation, rises up and struggles, but ineffectually. Lo, then, Tu-matauenga, the god and father of fierce human beings, rises up and struggles, but he, too, fails in his efforts. Then, at last, slowly uprises Tane-mahuta, the god and father of forests, of birds, and of insects, and he struggles with his parents ; in vain he strives to rend them apart with his hands and arms. Lo, he pauses ; his head is now firmly planted on his mother the earth, his feet he raises up and rests against his father the skies, he strains his back and limbs with mighty effort. Now are rent apart \"Rangi and Papa, and with cries and groans of wo they shriek aloud, '' Wherefore slay you thus your parents ? Why commit you so dreadful a crime as to slay us, as to rend your parents apart?\" But ,Tane-mahuta pauses not, he regards not their shrieks and cries ; far, far beneath him he presses down the earth ; far, fur above him he thrusts up the sky. Hence these sayings of olden time, \" It was the fierce thrusting of Tane which tore the heaven from the earth, so that they were rent apart, and darkness was made manifest, and so was the light.\" No sooner was heaven rent from earth than the multitude of human beings were discovered whom they had begotten, and who had hitherto lain concealed between the bodies of Rangi and Papa.",
     "translator": "Sir George Grey 1855",
     "url": "https://archive.org/details/polynesianmythol00grey",
     "rights": "public domain"
    },
    {
     "label": "Maui and Hine-nui-te-po: how death came",
     "citation": "Grey 1855, pp. 56-58",
     "original": "",
     "original_source": "Maori not transcribed here",
     "translation": "Then Maui addressed them all, and said, \" My little friends, now if you see me creep into this old chiefbainess, do not laugli at what you see. Nay, nay, do not I pray you, but when I have got altogether inside her, and just as I am coming out of her mouth, then you may shout with laughter if you please.\" And his little friends, who were frightened at what they saw, replied, \" Oh, sir, you will certainly be killed.'' And he answered them, \" If you burst out laughing at me as soon as I get inside her, you will wake her up, and she will certainly kill me at once, but if you do not laugh until I am quite inside her, and am on the point of coming out of her mouth, I shall live, and Hinenui-te-po will die.'' And his little friends answered, \"Go on then, brave sir, but pray take good care of yourself.\" Then the young hero started off, and twisted the strings of his weapon tight round his wrist, and went into the house, and stripped off his clothes, and the skin on his hips looked mottled and beautiful as that of a mackerel, from the tattoo marks, cut on it with the chisel of Uetonga, and he entered the old chieftainess. The little birds now screwed up their tiny cheeks, trying to suppress their laughter ; at last, the little Tiwakawaka could no longer keep it in, and laughed out loud, with its merry cheerful note; this woke the old woman up, she opened her eyes, started up, and killed Maui. Thus died this Maui we have spoken of, but before he died he had children, and sons were born to him ; some of his descendants yet live in Hawaiki, some in Aotearoa (or in these islands) ; the greater part of his descendants remained in Hawaiki, but a few of them came here to Aotearoa. According to the traditions of the Maori, this was the cause of the introduction of death into the world (Hine-nui-te-po being the goddess of death : if Maui had passed safely through her, then no more human beings would have died, but death itself would have been destroyed), and we express it by saying, \" The water-wagtail laughing at Maui-tikitiki-o-Taranga made Hine-nui-te-po squeeze him to death.' And we have this proverb, \" Men make heirs, but death carries them off.\"",
     "translator": "Sir George Grey 1855",
     "url": "https://archive.org/details/polynesianmythol00grey",
     "rights": "public domain"
    },
    {
     "label": "Hine-ata-uira: the daughter and the Po",
     "citation": "White, Ancient History of the Maori, vol. 1 (1887), p. 147",
     "original": "",
     "original_source": "Maori not transcribed here",
     "translation": "Hine-ata-uira inquired of Papa-tu-a-nuku, \" Who is my husband ? \" to which Papa-tu-a-nuku replied, \" O young woman ! (do you ask) who is your husband ? (He is truly) your father.\" She was so ashamed of the fact that she went to the Po (darkness), and hid herself.",
     "translator": "John White 1887",
     "url": "https://archive.org/details/ancienthistoryof01whit",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Taylor, Te Ika a Maui (1855)",
     "url": "https://archive.org/details/teikaamauriorne00taylgoog"
    },
    {
     "citation": "Grey, Polynesian Mythology (1855)",
     "url": "https://archive.org/details/polynesianmythol00grey"
    },
    {
     "citation": "White, Ancient History of the Maori vol. 1 (1887)",
     "url": "https://archive.org/details/ancienthistoryof01whit"
    }
   ],
   "notes": "Only Taylor's chant is given in Maori; Grey's and White's Maori texts were not extracted in this pass. OCR was normalised by hand; names and spellings are as the authors print them. The Taylor excerpt is cut before his gloss on the gods of night. Quotation marks nested in Taylor reproduce the source."
  },
  {
   "id": "tahiti",
   "people": "Tahitians",
   "region": "Tahiti, French Polynesia",
   "latitude": -17.6,
   "longitude": -149.4,
   "direction": "ascent",
   "scheme": "Under the close sky, then trouble.",
   "map_story": "At first the sky lies close on the earth and all is dark. The first Māui sleeps huddled and panting in the cramped dark, and prayers cannot be properly made. Ti’i, the first man, and Hina, the first woman, with a face in front and a face behind, have children who marry the gods in the darkness. Man and fish live without molesting each other, and a blue shark frolics with the children in the sea. Then people multiply, and “trouble begat wisdom; wisdom begat cunning; cunning begat mockery”. The tame shark turns on the youths who play with it. The sky is raised to where it is now, more and more people die, and new plants spring from their bodies.",
   "map_source": "Henry, Ancient Tahiti, chants recorded 1822–40",
   "text_date": "recorded c. 1818 onward; published 1928",
   "recorded": "Chants of the Tahitian priests recorded by Teuira Henry from her grandfather the missionary J. M. Orsmond's manuscripts and priestly informants; Ancient Tahiti, Bernice P. Bishop Museum Bulletin 48, Honolulu 1928. Tahiti, French Polynesia.",
   "original_language": "Tahitian (with Henry's English)",
   "excerpts": [
    {
     "label": "Ta'aroa and Tu look down for man; the creation of the first people",
     "citation": "Henry, Ancient Tahiti (1928), pp. 402-404",
     "original": "Te mata o Tû ma Ta'aroa i nana i raro i te piha taata. Ua apo'opo'o a'era raua: \"Ua tupu te fenua, ua tupu te ra'i, e ua tupu te moana; ua i ana'e ia i te mea oraora. Ua api te piha atua i te atua, na hea rà te piha taata e au ai?\" \"E hamani rà i te taata!\" A rahu ra Ta'aroa i raro i te aro o ha'eha'a, tu maira o Ti'i ho'e roa ra taata. O te taata matamua roa 'ino ia i te ao nei. O Ti'i ahu one. Ti'i ma'ara'a uta. Ti'ima'a-ra'a i tai, Ti'i haamou-huna, Ti'i fa'aina toi. E 'ao 'uo te Ti'i, e 'Ao fa'auru i te pô e te ao i ta Ti'i e fa'aue atu. O Na-pô-tîtî e o Na-po-tàtà te rahua mai e Ta'aroa ei hoa varua ino na Ti'i i te pô, ape'e mai nei i te ao nei. A noho Te-fatu i te vahine, ia Faahotu, fanau mai rа о Hina-te-'u'uti-maha'i-tua-mea, O Hina ai tua, Hina ai aro; e mata i mua e e mata i muri to Hina, atua vahine fanau taata matamua roa i te ao nei. A noho tamahine o Ti'i-ia Hina te'u'uti-mahai-tua-mea, oia o te 'ai tua e te 'ai aro, fanau a'era ta raua, o Uru-o-te-oa-ti'a; hee te tua, o Hina-'ere'ere-manua, muri iho o Hina-nui-fa'ahara-ma'au, o Rua-faa-ra'i maira. I amui te hua'ai o Ti'i e o Hina i te hua'ai o te nu'u atua ei tane e ei vahine i tereira tau, i te pô ra. O Ti'i e o Hina, i tu ra'i piri, na fariua i te ao ei tata'u no te ao, ei tupuraa taata rii ia no te ao, i te piha taata. Ua api a'era te piha taata i te taata, a ite Ta'aroa a faarire. I te rahiraa o te taata, fanau maira te pe'ape'a; fanau ta te pe'apea, o te pa'ari; fanau ta te pa'ari, o te tau, fanau a'era ta te tau, o te tahitohito. A fanau mai ta Ti'i e ta Hina-maha'i-tua-mea tamarii, te ari'i nui maro 'ura; e hua'ai na te atua mai te pô mai. A tû mai te taata i rahua e Ti'i ma Hina-mana'i-tua-mea, oia te taata ri'i, te manahune o te ao nei. A noho te ari'i nui i te taata ri'i, fanau maira te huira'atira o te ao nei. A noho te hui ari'i i te hui-ra'atira fanau maira te ari'i ri'i o te ao nei. O te outu roroa te 'ai'a fenua o te hui ari'i; tei reira te marae nui o te fenua, e 'ore e mo'e. O te 'o'o'a hohonu te 'ai'a fenua o te hui raatira. Aîte fenua i te taata a ràrà i te mau vahi ato'a. Tei tai e tei uta te fenua o te taata ri'i, e piri haere ia fenua i to te feia mana.",
     "original_source": "Henry's Tahitian as printed",
     "translation": "The eyes of Tû (Stability) with Ta'aroa (The-unique-one) looked down into the room for man. They consulted together: \"Land has grown, the sky has grown, and the ocean has grown; all these are filled with living creatures. The room for gods is filled with gods, and now what shall be done for the room for man?\" \"We must now make man\" [was the decision]. So Ta'aroa conjured up from below, and there stood forth Ti'i (Fetcher), only one man. He was the very first man in this world. He was Ti'i, clothed in sand, Ti'i the propagator inland; Ti'i, the propagator seaward; Ti'i, secret destroyer; Ti'i, the axe sharpener. Ti'i had a white heron, that bewitched by day and by night all whom he bid it enter. Na-po-titi (Lingering-night) and Na-po-tata (Retarded-night) were conjured forth by the Ta'aroa as demon friends for Ti'i in darkness, and they followed him into this world. Te-fatu (The-lord) dwelt with his wife, Faahotu (Be-fruitful), and they begat Hina - te - 'u'uti - maha'i - tua mea (Gray - to - extract - and - mitigate-many-things), Hina who ate from before and from behind; a front face and a back face had Hina the goddess, who was the first woman born in this world. Ti'i took to wife in her girlhood,, Hina-te-'u'uti-mahai-tua-mea, she who 39 Fornander, Abraham, The Polynesian race, vol. 2, p. 9, London, 1878. ate from before and from behind, and they begat Uru-o-te-oa-ti'a (Inspired-of-the-house-of-high-chiefs); there followed Hina-'ere'ere-manua (Hina - black - and hasty-tempered); next came Hina-nui-faahara-ma'au (Hina - the - great - and sulky), and then was born Raa-faa-ra'i (Source-of-kings). The children of Ti'i and Hina intermarried with the gods at that period, in darkness. When Ti'i and Hina stood in the close sky, and turned to the earth to call to the world, it was to create common people for the world, in the department of man. Thus the room for man was filled with people, and Ta'aroa saw it and applauded. When people multiplied, trouble was produced; trouble begat wisdom; wisdom begat cunning; cunning begat mockery. When Ti'i and Hina-maha'i-tua-mea (Hina - mitigator-of-many-things) begat children they became the high royal family of the 'ura girdle; they were descendents of the gods from darkness. When people stood forth conjured into being by Ti'i and Hina-maha'i-tua-mea, they became the common people, the plebians of the world. When the royal family espoused common people, they begat the gentry of the world. When the royal family espoused the gentry, they begat the nobility of the world. The long capes were the inheritance of royalty and the nobility; there stood the great temples of the land which could not be hidden.. Deep bays were the inheritance of the gentry. As the land got thickly populated, the people spread everywhere. On the seashore and inland were the lands of the plebeians bordering on the lands of the great.",
     "translator": "Teuira Henry 1928",
     "url": "https://archive.org/details/ancienttahiti00henr",
     "rights": "public domain"
    },
    {
     "label": "The shark and the age of darkness",
     "citation": "Henry 1928, pp. 403-404",
     "original": "",
     "original_source": "Tahitian not transcribed here",
     "translation": "Man dwelt on the land and fishes dwelt in the ocean for a long time during the period of darkness without molesting each other; and there was a handsome blue shark, beloved of Ta'aroa, that swam close by the shore to eat seaweed when high tide set in and frolicked with the children as they sported in the sea. The shark's name was Irê (Prize-winner), and it was at last translated [transported?] up into the Vai-ora-a-Ta'aroa (Living- water-of-Ta'aroa), which is the Milky Way in the sky, when its name became Fa'a-rava-i-te-ra'i (Sky-shade), and this is how it came to pass: The gods of the sea warned the gods of the land to beware lest the shark should eat man, and soon it was made known to man that the erstwhile domesticated shark intended to attack the youths that played with him. So the youths of the land were on their guard to avoid coming in contact with the shark, when two young brothers noted for their bravery, named Tahi-a-ra'i (First-of-the-sky) and Tahi-a-nu'u (First-of-hosts), enquired of their elders when and where the shark would approach the shore. \"When the tide is high he will approach yonder point; he is now over there in the deep waiting to come,\" was the answer. Nothing daunted, the boys said, \"Oh, we will wait for him,\" and after making themselves spears of hard wood they went out upon the sandy point to meet the foe. The tide rose high, and soon the great blue shark appeared. The boys aimed steadily while it swiftly approached them, and as it turned itself over upon the back of a great wave and opened its jaws to swallow the elder brother, Tahi-a-ra'i, thrust his spear into its throat. The shark broke the spear in closing its jaws upon it, and then the younger brother, Tahi-a-nu'u, darted his spear near its heart, at which he was aiming but missed. Then the shark appeared to be dead. So the lads triumphantly got their hatchets and were about to hew the fish in pieces, when it was suddenly snatched out of their reach by Ta'aroa and Tû, who were displeased at the treatment their pet shark had received, up into the Living-water-of-the-gods. There they healed its wounds and resuscitated it.",
     "translator": "Teuira Henry 1928",
     "url": "https://archive.org/details/ancienttahiti00henr",
     "rights": "public domain"
    },
    {
     "label": "Ma-u-i in the dark, and the raising of the sky out of darkness",
     "citation": "Henry 1928, pp. 409-410",
     "original": "Are'a o Mâ-u-i-nui tahu'a nei, i vare'a noa ia i te ru'uru'a ma te 'ea'ea i te apiapi o te pô ra. 'Aore i tere maita'i te pure i tereire tau, 'aore e marae i oti no te pure.",
     "original_source": "Henry's Tahitian as printed (opening)",
     "translation": "But as for great Mâ-û-i the first, he slept huddled up and panting in the confined darkness. Prayers could not be properly conducted at that period, and a temple to pray in could not be made.\nAt last Rû drew up the sky, Rumia (Upset), for his king, Aster, the ninth of the sky (Betelguese in Orion). So he drew and drew the sky until it reached the summit of Mou'a-raha (Flat- hill) on Porapora and of Moua-ava'rivari (Slender-hill) on Havai'i (or Ra'iatea). And he propped it with the flat tops of the pia (Tacca pinnatifida), the teve (Amorphophallus campanulatus), the auari'i'roa (Terminalia catappa), and the tall tree coral from the shoals of the sea. Rû only lifted the sky, but he did not succeed in quite raising it when he became hump-backed, his eyelids became ectropion, and he got badly ruptured, so that his small intestines dropped away and settled in the horizon of Porapora, and there they became clouds which are called the Rua-nu'u-a-Rû (Source-of-hosts-of-Rû) to this day. Then Tino-rua (Dual-body) looked from the ocean and went and struggled with the sky for his king, Oropa'a (Dauntless-warrior), of the deep. But the sky did not get lifted up by Tino-rua. Mâ-û-i-ti'iti'i was looking on and this was his speech: “Ah, what a fine thing our sky is! If it ascends upwards, we shall say it is a sky that reached up, and if it fall as a crust, it will be poorborder! (That meant poor land.) Cut away the arms of the octopus, give Atea real pain, separate Rumia behind, separate Rumia before, separate the front pillar, the inner pillar, the back pillar, the pillar to stand by, and the pillar of exit so that he may be quite severed!\" So Mâ-û-i struggled with the sky for his king, Rehua-i-te-ra'i (Pollux-of-the-sky), and he succeeded in raising it to a good height. But it was only raised, the lifting of the sky was not accomplished by Rû or Tino-rua, nor by Mâ-û-i. They just left the sky thrown together in a heap, upset by mountains and great forests. Then Mâ-û-i went for ropes to tie the land, for propping stones for the sky, and for wedges to place through the gaps of the sky still adhering to the earth. He tied the ropes upon the highest mountains and worked at the sky until he set it upon them. Then Mâ-û-i went for other workers to come and dig away the sky, to work until the darkness was excluded, to set it firmly on high for the gods to fly through.",
     "translator": "Teuira Henry 1928",
     "url": "https://archive.org/details/ancienttahiti00henr",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Henry, Ancient Tahiti (1928)",
     "url": "https://archive.org/details/ancienttahiti00henr"
    }
   ],
   "notes": "Henry's English is a sometimes free rendering of the chants. The page ranges are the printed pages of the Bishop Museum Bulletin; the excerpts were assembled from per-page OCR and hyphenation-repaired by script, so a few hyphens inside compounds may differ from print."
  },
  {
   "id": "popolvuh",
   "people": "K'iche' Maya (Popol Vuh)",
   "region": "Highland Guatemala",
   "latitude": 15.0,
   "longitude": -91.2,
   "direction": "both or cyclic",
   "scheme": "Mud, wood, then maize.",
   "map_story": "The makers want beings who will name and remember them, but the animals only squawk. A man of mud can speak but has no understanding, and he dissolves in the water. People of wood walk, talk and breed, but have no heart, no understanding and no memory of their makers. A flood and a rain of pitch come, a bird tears out their eyes and a jaguar devours their flesh. Their grinding-stones grind them, and their own dogs ask, “How was it that you did not reason? How was it that you did not think of yourselves?” The survivors are the monkeys. Then the grandmother Xmucané grinds maize into nine drinks, and from it four men are made who see everything, far and near. The alarmed gods breathe on their eyes, and they see only what is near.",
   "map_source": "Popol Vuh, c. 1554–58",
   "text_date": "c. 1554-58 (K'iche' text); Francisco Ximenez's K'iche' copy and Spanish version c. 1701-03; printed 1857 (Scherzer) and 1861 (Brasseur)",
   "recorded": "K'iche' Maya nobles wrote the Popol Vuh in alphabetic K'iche' at Chichicastenango (Santo Tomas), highland Guatemala, c. 1554-58, from an older painted book; the Dominican Francisco Ximenez copied it and made a Spanish version in the early 1700s (Newberry Library, Ayer MS 1515). Carl Scherzer printed Ximenez's Spanish in 1857; Brasseur de Bourbourg printed the K'iche' with his French translation in 1861.",
   "original_language": "K'iche' Maya (colonial orthography), with Ximenez's Spanish",
   "excerpts": [
    {
     "label": "The animals that could not speak, the mud man, the wooden people, the flood and the revolt of the grinding stones (Ximenez's Spanish, Part I, chs. 3-4)",
     "citation": "Popol Vuh, Part I; Ximenez's Spanish as printed in Scherzer, Las historias del origen de los Indios de esta provincia de Guatemala, Vienna 1857, pp. 9-15",
     "original": "Entonces se les dijo otra vez por el criador y formador á los venados y á las aves: hablad, gritad, no hagáis yol, yol\" ; no gritéis, hablad cada uno en su especie en cada diferencia. Se les fue dicho á los venados y pájaros, á los leones, tigres y culebras: decid nuestro nombre, alabadnos, decid que somos vuestras madres y vuestros padres, Huracán, Chipa -caculha, Raxa-caculha, Uguxcah, Uguxleu, formadores, criadores, madres y padres; hablad, invocadnos, saludadnos, se les fué dicho. Y no pudieron hablar como los hombres, sino que chillaron, cacarearon y gritaron, diciendo voh, vohu ; no pareció su habla, sino que cada uno gritó y chilló diferentemente; y cuando los formadores oyeron que no hablaron, dijeron otra vez entre sí; no se pudo acabar que dijesen nuestro nombre porque somos nosotros sus formadores y criadores: no está bien, dijeron entre sí aquellos formadores, y se les fué dicho, seréis trocados porque no pudisteis hablar , y así mudamos nuestra palabra: vuestra comida, pasto y vuestro dormitorio y habitación serán las barrancas y montes, porque no acabasteis de saludarnos, no nos invocasteis. Todavía hay quien nos invoque, haremos otra vez quien nos obedezca, tomad este oficio ; vuestra carne será mascada, y de eso serviréis; se les fué dicho, que se les notificó á todos los animales chicos y grandes que hay sobre la tierra. Y entonces quisieron otra vez probar su dia y quisieron reprobar otra vez, y quisieron juntar otra vez su salutación, y ya no se entendieron su habla entre sí mismos , de ninguna suerte sea justo , ni se pudo hacer, y así fueron ultrajadas y desechadas sus carnes, tributaron, fueron comidos y muertos todos los animales que hay aquí sobre la tierra. Y así probaron otra vez otras criaturas por el criador, y pruébese otra vez, ya se acercó la sembradura, y amanecimiento , bagamos sustentador nuestro y mantenedor nuestro, como seremos invocados, y que se acuerden de nosotros sobre la tierra, ya probamos nuestras primeras hechuras y formaduras, y no se pudo componer que nos alabasen, y nos aclararan, y así probemos su ser hecho ú obedecer sustentado nuestro, dijeron que fué formado y hecho la tierra. Todo fué hecho, su cuerpo, y no pareció bien, sino que se desbarataba y estaba blando y apelmazado , y desmadejado, y se desmoronaba y se humedecía, no se movía su cabeza, sino que en una parte se estaba su cara, era ciego, y no miraba para atrás, aunque hablaba, no tenia entendimiento sino que se revenía en el agua, no era fuerte. Y dijeron otra vez los hacedores y formadores, será peor después, y no andará y no se multiplicará, que fuere hecho solo de su entendimiento, lo dijeron, y entonces lo desbarataron y lo volvieron á amazar, su formadura y fábrica, y dijeron: ¿como lo haremos otra vez que pueda alabarnos é invocarnos? dijeron que consultaron otra vez , lo diremos á la Xpiyacoc y Xmucane, y á Hun-ahpu-vuch, y á Hun-ahpu-uhú, probemos otra vez nuestro dia. Su ser formado dijeron unos á otros, los formadores y fabricadores, y entonces lo dijeron á la Xpiyacoc, y á Xmucane, y después su ser dicho aquello á los adivinos, abuela del dia ó sol, y de la luna, que así eran llamados por los hacedores y fabricadores, y estos eran los nombres de Xpiyacoc y Xcumane. Y dijeron aquel Huracán con Tepeu y Cucumatz que le dijeron al del sol ó adivino, al formador adivino alcanzó, y se unió de ello otra vez se haga nuestro hombre formado, y nuestro hombre edificado, otra vez sustentado y alimentado que nos invoque y que se acuerde de nosotros ; entrad en la consulta abuela y abuelo nuestro, Xpiyacoc y Xcumane, como se podrá sembrar y aclarar, nuestro ser invocado, nuestro ser adorado, nuestro ser acordado por el hombre formado y edificado, y por el hombre nuestro pobre, y así se diga, mostrad vuestro nombre Hun-ahpu-vuch, Hun-ahpu-uhú, dos veces madre, dos veces padre, grande pizote, el de los chalchigüites, el del toriron, el de la tabla, otro no, el del toltecat, abuela del sol, abuela de la luna, así seáis dichos por nuestros formados y criaturas; echad suertes con maises y con tzités y sea solo hecho, si saldrá, si labraremos y lo tallaremos, su boca y su cara de palo, se les fué dicho á los adivinos. Y luego su echadura de las suertes, su ser saludado lo que sortearon con el mais y el tzite á sol, á formadura, dijeron una vieja y un viejo á ellos, y el viejo era el de las suertes del tzité, y se llamaba Xpiyacoc, y la vieja adivina del sol y de la formadura, se llamaba Chiracan-xmucane, y dijeron que empezaron á adivinar el sol solo se junten y se unen, decid nuestra nueva, nuestro oido, hablad, parlad, si es conveniente sea labrado el palo por los formadores y si es este el que se ha de sustentar y alimentar, que se siembre y aclare, di tú mais, tú tzité, tú sol, tú formadura, llamad y seguid, le dijo al mais y al tzité, al sol y á la formadura, y tú corazón del cielo tened vergüenza, no afrentéis á Tepeu y á Cucumatz, y entonces respondiendo el tzité y el mais dijeron la verdad: hacedlo así que así estará bien, y hablará el palo en labrándolo, y luego fué hecha la imagen del hombre de palo, y habló como hombre. Y esto fué el hombre que hicieron, y se multiplicaron, tuvieron hijos é hijas; empero, salieron tontos, sin corazón, sin entendimiento, y así no se acordaron mas de su criador, sino que en vano estuvieron y anduvieron sobre la tierra, y así no se acordaron mas del corazón del cielo, y así dijeron de hocicos, empero esto fué solo probar, á pararlos y hacer la gente, hablaban, empero estaba seca su cara, estaban abromados y pesados en pies y manos, no tenían sangre, ni sudor, ni gordura, estaban secas y pálidas sus mejillas, estaban sus pies amarillos y secas las manos , y amarilla su carne, y así no se acordaron mas de su criador y hacedor, el que los habia criado; y estos eran ya muchos y se multiplicaron sobre la tierra. Y después fueron acabados y destruidos y muertos, todos estos hombres de palo. Fué consultado por el corazón del cielo , y se hizo un gran diluvio que vino sobre ellos; de palo de corcho era la carne de los hombres y de esa materia fueron hechos y labrados por el criador; y las mugeres fueron hechas de corazón de espadaña, y esa fué la voluntad del criador, hacerlas de esa materia. Empero, no hicieron memoria ni agradecieron al criador que les crió, el haberlos criado, y así fueron muertos y anegados; vino gran resina y pez del cielo, y un pájaro llamado: Xecotcovuch, vino y les sacó los ojos; y vino otro que se llamaba Camulotz, y les cortó las cabezas; y vino otro animal llamado Cotzbalam, y les comió sus carnes, y el que se llama Tucumbalam, que les quebró los huesos y los nervios y los hicieron harina; y esto fué en castigo y escarmiento porque no hicieron gracias delante de su madre y padre y Señor : el corazón del cielo que se llama Huracán. Y por ellos se obscureció la faz de la tierra y empezó una llovizna de noche y de dia, y vino todo género de animales chicos y grandes, y los palos y las piedras, y les dieron en rostro, y afrentaron, y todos hablaron, las piedras de moler, comales, platos, cajetes, ollas, perros y tinajas, todos cuantos huvo les afrentaron, y les dijeron: muy mal nos tratastes, nos mordistes, y así os morderemos ahora, dijeron los perros, y las gallinas y las piedras de moler dijeron: fuimos muy atormentados por vosotros todos, todos los dias á la tarde, á la mañana; siempre haciendo koli, holi, hu~ qui, huqui\" (esto es el sonido de la piedra y el chiflido que 'hace al moler), y este fué nuestro trabajo en vuestras 'caras y fuerais bien quistos y pues no lo fuisteis ahora probareis nuestras fuerzas , moleremos vuestras carnes, y haremos harina vuestros cuerpos. Esto les dijeron las piedras de moler, y los perros dijeron que hablaron , porque no nos dabais nuestra comida, sino que solo estábamos mirándoos, y nos corríais y nos arrojabais, y siempre estaba prevenido un palo para darnos que comíais, y así nos tratabais porque no hablábamos. ¿Quizás no hubierais muerto ahora ; porque no mirasteis por vosotros? así nos perdimos, ahora probaréis nuestros dientes que están en nuestra boca, os comeremos, dijeron los perros que les dijeron en rostro, y los comales y las ollas les hablaron en esta forma: dolor y pena nos disteis, nuestras bocas y nuestros rostros tisnados, siempre estábamos cociendo sobre el fuego, nos quemasteis y sentimos el dolor; probaréis ahora, y os quemaremos, dijeron las ollas, todas dándoles en rostro, y las piedras que eran tenamastes con furia; venga el fuego, nuestras cabezas puestas para la olla, nos hicisteis, y nos causasteis dolor, y andaban corriendo desatinados, y queriendo subirse sobre las casas, y se les caia la casa, y venían abajo, y querían subir sobre los palos, y los arrojaban los palos, y queriendo meterse en los hoyos, y se les cerraban, y así fueron destruidos y aniquilados y afrentados todos. Y así fué dicho : señal de esta gente son los monos que ahora andan por los montes, y por eso quedaron por señal, porque solo fueron de palo, hechos por el criador, y el mono por eso se parece al hombre porque es señal de otro género de hombres hechos de palo.",
     "original_source": "Ximenez's Spanish version (c. 1701-03) in Scherzer 1857, from an OCR of the archive.org scan; hyphenation repaired, a few OCR slips corrected; the K'iche' of this passage is printed in Brasseur 1861, pp. 18-28, but its OCR is too broken to give a reliable text here",
     "translation": "Then the maker and former said again to the deer and the birds: \"Speak, cry out, do not say 'yol, yol'; do not shriek; speak, each in his own kind, each according to his difference.\" So the deer, the birds, the lions, the tigers and the snakes were told: \"Say our name, praise us, say that we are your mothers and your fathers, Huracan, Chipa-caculha, Raxa-caculha, Uguxcah, Uguxleu, formers, makers, mothers and fathers; speak, call upon us, salute us,\" they were told. And they could not speak like men, but squealed, clucked and screamed, saying \"voh, vohu\"; their speech did not appear, but each one screamed and squealed in a different way. And when the formers heard that they did not speak, they said again among themselves: \"It could not be brought about that they say our name, for we are their formers and makers. This is not good,\" said those formers among themselves. And the animals were told: \"You shall be changed, because you could not speak, and so we change our word: your food, your pasture, your sleeping place and your dwelling shall be the ravines and the mountains, because you did not finish saluting us, you did not call upon us. There is still someone who will call upon us. We shall make another who will obey us. Take this office: your flesh shall be chewed, and by that you shall serve.\" So they were told, and it was notified to all the animals, small and large, that are upon the earth. And then they wished to try their day again, they wished to try again, they wished to put their salutation together again; and they no longer understood one another's speech, in no way could it be made right, nor could it be done, and so their flesh was abused and cast aside, and all the animals that are here upon the earth were eaten and killed.\n\nAnd so the maker tried other creatures once more. \"Let us try again; the sowing is near and the dawn. Let us make a sustainer and a nourisher of ourselves. How shall we be invoked, and remembered on the earth? We tried our first making and forming, and it could not be arranged that they should praise us and give us light. So let us try to make a being who obeys, a sustainer of us,\" they said; and the earth was formed. Everything was made, the body, and it did not seem good: it came apart, and was soft and clotted and unravelled, and crumbled and was damp; its head did not move, and its face stayed on one side; it was blind and did not look behind; though it spoke, it had no understanding, but dissolved in the water, and was not strong. And the makers and formers said again, \"It will be worse afterward: it will not walk and will not multiply.\" So they undid it, and kneaded again their forming and making, and said: \"How shall we make it again so that it can praise us and invoke us?\" They consulted again: \"Let us tell it to Xpiyacoc and Xmucane, and to Hun-ahpu-vuch and Hun-ahpu-uhu: let us try our day again.\" So the formers and makers said to one another, and then they told it to Xpiyacoc and to Xmucane, and afterwards to the diviners, the grandmother of the day or sun and of the moon, for so they were called by the makers and formers, and these were the names of Xpiyacoc and Xmucane.\n\nAnd Huracan, with Tepeu and Cucumatz, said to the one of the sun, the diviner, the former-diviner: \"Let our formed man be made again, and our built man, sustained and nourished again, that he may invoke us and remember us. Enter into the counsel, our grandmother and grandfather Xpiyacoc and Xmucane: how shall it be sown and brought to light, that we be invoked, that we be adored, that we be remembered by the formed and built man, by our poor man? So let it be said: show your name, Hun-ahpu-vuch, Hun-ahpu-uhu, twice mother, twice father, great coati, the one of the green stones, of the toriron, of the table, no other, the Toltecat, grandmother of the sun, grandmother of the moon; so you shall be called by those we formed and by our creatures. Cast lots with maize and with tzite, and let it be done: whether it will come out, whether we shall carve and shape his mouth and his face of wood.\" This was said to the diviners. And then they cast their lots, with the maize and the tzite, for the sun, for the forming; an old woman and an old man said it to them, and the old man was the one of the lots of tzite and was called Xpiyacoc, and the old diviner of the sun and of the forming was called Chiracan-xmucane. They said that they began to divine: \"Let the maize and the tzite join and unite; say our news, our hearing; speak, talk: is it fitting that the wood be carved by the formers, and is this the one who is to be sustained and nourished, that it be sown and brought to light? Say, you maize, you tzite, you sun, you forming: call and follow.\" So he spoke to the maize and the tzite, to the sun and the forming. \"And you, Heart of Heaven, be ashamed; do not insult Tepeu and Cucumatz.\" And then the tzite and the maize answered and said the truth: \"Do it so, for so it will be good, and the wood will speak when it is carved.\"\n\nAnd then the image of the man of wood was made, and it spoke like a man. This was the man they made, and they multiplied; they had sons and daughters. But they came out foolish, without heart, without understanding, and so they no longer remembered their maker, but were and walked about in vain upon the earth; and so they no longer remembered the Heart of Heaven, and went on their snouts. But this was only a trial, to set them up and make people. They spoke, but their faces were dry; they were stiff and heavy in the feet and hands; they had no blood, nor sweat, nor fat; their cheeks were dry and pale, their feet yellow and their hands dry, and their flesh yellow. And so they no longer remembered their maker and doer, who had made them; and these were already many, and they multiplied upon the earth.\n\nAnd afterward they were finished, and destroyed, and killed, all these men of wood. The Heart of Heaven consulted, and a great flood was made, which came upon them. The flesh of the men was of cork-wood, and of that material they were carved by the maker; and the women were made of the heart of bulrush, and that was the will of the maker, to make them of that material. But they made no remembrance and gave no thanks to the maker who made them, and so they were killed and drowned. A great resin and pitch came from the sky, and a bird called Xecotcovach came and tore out their eyes; and another came who was called Camulotz, and cut off their heads; and another animal came called Cotzbalam, and ate their flesh; and the one called Tucumbalam broke their bones and sinews and ground them to flour. This was punishment and warning, because they did not give thanks before their mother and father and Lord, the Heart of Heaven, called Huracan. And because of them the face of the earth grew dark, and a drizzle began, by night and by day. And every kind of animal, small and large, came, and the sticks and the stones struck them in the face and insulted them; and all spoke: the grinding stones, the griddles, the plates, the bowls, the pots, the dogs and the jars, everything there was insulted them and said to them: \"You treated us very badly; you bit us; so now we shall bite you,\" said the dogs. And the hens and the grinding stones said: \"We were much tormented by you, all of you, every day, in the evening and in the morning, always going 'holi, holi, huqui, huqui' (this is the sound of the stone and the whistling it makes when grinding); and this was our labour in your faces. You would have been well loved, and since you were not, now you shall try our strength: we shall grind your flesh, and make flour of your bodies.\" This the grinding stones said to them. And the dogs said, speaking: \"Because you did not give us our food, but we only stood looking at you, and you ran at us and threw us out, and a stick was always ready to give us when you ate, and so you treated us because we did not speak. Perhaps you would not have died now; but you did not look to yourselves. So we were lost. Now you shall try our teeth that are in our mouths: we shall eat you,\" said the dogs, and told them so to their faces. And the griddles and the pots spoke to them in this way: \"Pain and grief you gave us; our mouths and our faces are sooty; we were always cooking on the fire, you burned us, and we felt the pain. Now you shall try it, and we shall burn you,\" said the pots, all striking them in the face; and the hearthstones, in a fury: \"Let the fire come, our heads set to the pot, you made us, and you caused us pain.\" And they went running about distracted, and wanted to climb up on the houses, and the houses fell down under them; and they wanted to climb up the trees, and the trees threw them off; and they wanted to get into holes, and the holes closed on them; and so they were destroyed and annihilated and insulted, all of them. And so it was said: the sign of this people are the monkeys that now go about in the mountains, and for that they remained as a sign, because they were only made of wood by the maker; and the monkey resembles man for that reason, because it is the sign of another kind of men, made of wood.",
     "translator": "English by this lane directly from Ximenez's Spanish (no public-domain English translation of this passage was found); the Spanish is a compressed version of the K'iche' and its syntax is loose, so the English follows it closely",
     "url": "https://archive.org/details/lashistoriasdelo00sche",
     "rights": "original public domain; English translation by the lane"
    },
    {
     "label": "The maize people: Paxil and Cayala, the nine drinks, the four men, their sight and the breath on their eyes (K'iche', Part III, chs. 1-3)",
     "citation": "Popol Vuh, Part III, chs. 1-3 (Brasseur: Troisieme partie, ch. 1-3), K'iche' p. 194-204",
     "original": "Vae eut u tiqeric ta x-naohix vinak, ta x-tzukux puch ri ch'oc u tiohil vinak. X-e cha eut ri Alom, Qaholom, e Tzakol, Bitol, Tepeu, Gucumatz, qui bi : Mi-x-yopihicuzakiric; mi-x-tzak utzinic, mi pu x-ga= leic tzukul, cool, zakil al, zakil qahol; mi-x-gale vinak, u vinakil u vach uîeu, x-e cha . X-molomanic, x-ulic; x-be qui naoh chi gekumal, chi agabal : ta x-qui tzukuh, x-qui pukuh puch x-e naohi-nie x-e bizon puch varah Quehecul x-el vi aponoc qui naoh zakil calai : x-qui riqo, x-qui canaizah puch ri x-oc u tiohil vinak. Xa zca-quin chic mavi ca vachin gih, iq, chumil pa qui vi e Tzakol, Bitol. Pan Paxil, Pan Cayala u bi x-pe vi gana hal, zaki hal. Are ca qui bi chicop va qamol r'eeha : Yae, Ulïu, Qel, Hoh, e cahib chi chicop x-biyn u tzihelgana bal, zaki bal chique, chila que pe-vi pan Paxil, x-qut u beel PaxiL Are eut x-qui riqo riy echa are eut x-oc u tiohil vinak tzak, viuak bit, ba eut u quiqel, u quiqel vinak x-uxic, are x-occumal Alom, Qaholom ri hal. Quehecut x-e quicot vi rumal ri u riqitahic utzilab buyub, nohinak chi guz, tzatz chi gana hal, zaki liai, tzatz naipucb chi pek, chicaco; mavi abilan tulul,cavex, ginom, tapai, abache, cab; nohinak quilab echa chu pan ri tinamit pan Paxil, pan Cayala, u bi. Qo-vi echa u vachineironohel, chuti echa, nima echa; chuli ticon, nima ticon , x-qut u beel cuma chicop, Ta x-queex eut ri gana hal, zaki hal, beleheb eu uqaal x-u ban Xmucane, echa x-oquic, r'ucha, r'openal x-vinakir, u gabchial u ganaal vinak x-uxic. Ta x-qui ban ri Alom, Qaholom, Tepeuh, Gucumatz que uchaxic. Qatecut x-qui coh pa tzih u tzukic, u bitic ka nabe chuch, cahau : xa gana hal, zaki hal u tiohil, xa echa r'akan, u gab vinak; ri e ka nabe cahau, e çahib chi vi-nak tzak, xa echa oquinak qui tiohii. CAPAH CHI.TZIH. Vae qui bi nabe vinak x-e tzakic, x-e bitic; are nabe vinak ri Balam-Quitze : u cab Balam-Agab ; r'ox chicut Mahucutah, u cab eut Iqi-Balam, are eu qui bi ri ka nabe chuch, cahau. Xa tzak, xa bit que u chaxic; ma habi qui chuch, ma-habi qui cahau ; xa utuquel achih chi ka byih. Mana ixok x-ealanic, ma-naipu x-e qaholanic rumal ri Ahtzak, Ah-bit, ri Alom, Qaholom. Xa puz, xa naual qui tzakic, qui bitic rumal ri Tzakol, B.itol, Alom, Qaholom, Tépeu, Gucumatz : ta x-e vinak-vachin eut e vinak x-euxic; x-e chauic, x-e tzihon pueh, x-e mucunic, x-e taon pueh, x-e binic, x-e chapanic, e utzilah vinak e chaom, achihil vach qui vachibal. Qo quxlal x-uxic : x-e mucum naipuch huzuc x-opon qui mucubal; x-quiz qu'ilo; x-quiz qu'etamah ronohel xecah, uvc que mucunic libahchi chi qui zolvachih, chi /olmucuh puch u pam cah, u paru uleu. Muhucatahil nachi qu'ilix-tah ronohel, ma que bin-ta na-on nabe; qate ta chi qu'il ri u xecah, xavi chire e qo-vi ta que mucunic. Tzatz qu'etamabalx-uxic; x-iqou qui vachibal pache, pa abah, pa cho, pa palo, pa huyub, pa tagah : quitzili vi e logolah vinak ri Balam-Quitze, Balam-Agab, Mahu-outah, Iqi-Balam. Ta x-e tzonox eut rumal ri Ahtzak, Ahbit : Huchalic y qohei qu'y nao? Ma qu'yx mucunic, ma qu'yx taonic, ma utz y chabal ruq y binibal? Qu'yx mucuna nacut, ch'yv'ila u xecah ma calah huyub, tagah; qu'yv'ilo ch'y tiha nacut, x-e u chaxic. Qatepuch x-quiz qu'il ronohel u xe cah : qatecut qui qamouanic ri chire Tzakol, Bitol : Quitzih vi chi camul qamo, oxmul qamo! Mi-x-oh vinakiric, mi pux-oh chiy-nic, x-oh vachinic, koh chauic, koh taonic, koh bizonic, koh zilabic : utz ca ka nao x-k'etamah nah, nakah ; Mi pu x-k'ilo nim, chutin upa cahupa uleu. Qamo eut ch'yve; mi-x-oh vinakiric, Ahtzak, Ahbit, mi-x-oh uxic, at k'atit, at ka marn, x-e eha, ta x-qui qamouali qui tzakic qui bitic. X-qiz qu'etamah ronohel, x-qui mucuh cah-tzuk, cah xucut u pam cah, u pam uleu. Ma eu utz x-qui tao ri Ahtzak, ri Ahbit : Mavi utz ri mi-x-qui byih ka tzak, ka bit. Mi-x-qu'etamah ronohel nim chutin, que eha. | Quehe chicut u qamic chic qui naoh Alom, Qaholom : Hucha chic chi ka ban chique? Xata nakah ch'opon vi qui mucubal, xata zcaquin u vach uleu chi qu'ilo. Mavi utz rica qui biyh. Ma-pa xa tzak, xa bit qui bi ? Xalabe e qabauil que uxi chic, uve mavi que pogotahic que quiritahic ta ch'auax-oc, ta zakir-oc, uve mavi chi quiaric. Ta ch'uxoc. Xa ka yoho chi zcaquin chic qo chi ca r'ah : mavi utz ca ]^a nao. Xa-pa x-chi hunamatah qui banoh kuq ri naht c'opon vi k'etamabal qu'ilon ronohel ? X-e uchaxic rumal u Qux Cah , Hurakan , Chîpi-Cakulha, Raxa-Cakulha, Tepeu, Gucumatz, Alom, Qaho-lom, Xpiyacoc, Xmucane, Tzakol, Bitol, que u chaxic ta x-qui ban eut u qoheic chic qui tzak qui bit. Xa eu x-u abax u bak qui vach ruinai ri u Qux cah, x-moyie queheri x-uxlabix u vach lemo : x-moyomobic u bak qui vach ; xa nakah chic x-e mucun vi, xere chi ca~ lah ri e qo-vi. Quehecut u zachic qiretamabal ruq ronohel qui naobal e cahib chi vinak, u xe u tiqaribal. Quehecut qui tzakic, qui bitic nabe ka mam, ka cahau rumal u Qux cah, u Qux uleu.",
     "original_source": "K'iche' text as printed in Brasseur de Bourbourg, Popol Vuh: le livre sacre, Paris 1861, pp. 194-204 (his orthography), from an OCR of the archive.org scan; footnotes removed; occasional OCR slips and a few lost line-ends remain",
     "translation": "Now this is the beginning of when man was thought of, and what should enter into the flesh of man was sought. Then spoke the Begetters, the Makers and Formers, whose names are Tepeu and Gucumatz: \"The dawn is near; the work is finished; the sustainer, the nourisher, the child of light, the child of civilization is ennobled; man is honoured, humankind upon the face of the earth,\" they said. They came and gathered in great number; in the darkness, in the night, they joined their wise counsels; they sought, and shaking their heads they consulted, thinking what they would do. In this way came out the wise decisions of those enlightened ones: they found, and it was shown them, what should enter into the flesh of man. Little remained before the sun, the moon and the stars would appear above them, above the Maker and the Former.\n\nAt Paxil, at Cayala, as the place is called, came the ears of yellow maize and the ears of white maize. And these are the names of the animals that went to seek the food: the Fox (Yac), the Coyote (Utiu), the Parakeet (Qel) and the Crow (Hoh), four animals who brought the news of the ears of yellow maize and white maize that came from Paxil, and who showed them the road to Paxil. And there they found the food that entered into the flesh of the formed man, the made man; this was his blood, this became the blood of man, this maize that entered into him through the Begetter and the Giver of Being.\n\nSo they rejoiced at having arrived at that excellent land, so full of savoury things, where the yellow maize and the white maize abounded, where the pek and the cacao abounded too; where the sapotes, the anonas, the jocotes, the nances and the ahaches could not be counted, and the honey; all was full of the best foods in that town of Paxil and Cayala, for so it was named. There were foods of every kind, small and large, small plants and large plants, to which the animals had shown the road. Then they began to grind the yellow maize and the white maize, and Xmucane made nine drinks from them; and this food, entering the body, gave strength and vigour and made the flesh and the muscles of man. That is what the Begetter and the Giver of Being, Tepeu and Gucumatz, did. At once they began to speak of making and forming our first mother and our first father: of yellow maize and white maize alone was their flesh, and of food alone were the legs and the arms of man. These were our first fathers, the four men who were formed, and into whom the food entered to make their flesh.\n\nThese are the names of the first men who were made and formed: the first man was Balam-Quitze; the second Balam-Acab; the third Mahucutah; and the fourth Iqi-Balam; and these are the names of our first mothers and fathers. They were called simply things made and formed: they had neither mother nor father, and we call them simply men. No woman gave them birth, and they were not begotten by the Builder and Former, the Begetter and Giver of Being; but their making and forming, by the Creator and Former, by Tepeu and Gucumatz, was a marvel, a true enchantment. Appearing as men, men they were: they spoke and reasoned, they saw and heard, they walked and touched; they were perfect and handsome men, and their figure was the figure of a man. Thought existed in them, and they saw; and at once their gaze rose: their sight embraced everything; they knew the whole world, and when they contemplated it, their sight turned in an instant from the vault of heaven to look again at the surface of the earth. The things most hidden they saw all at will, without needing to move beforehand; and when afterward they cast their sight upon this world, they saw in the same way all it contains. Great was their wisdom; their genius extended over the woods, the rocks, the lakes, the seas, the mountains and the valleys. Truly admirable men were Balam-Quitze, Balam-Acab, Mahucutah and Iqi-Balam.\n\nThen they were questioned by the Builder and the Former: \"What do you think of your being? Do you not see, do you not hear? Is your speech not good, and your walk? Look then, and see beneath the sky whether the mountains and the plains appear. Try to see them now,\" they were told. And after that they saw all there is beneath the sky; then they gave thanks to the Creator and the Former: \"Truly we give you thanks, twice and three times! We have received existence, we have received a mouth and a face, we speak, we hear, we think, we walk; we feel and know equally well what is far and what is near. We see all things great and small, in the sky and on the earth. Thanks to you we have been created, O Builder, O Former; we are, O our grandmother, O our grandfather,\" they said, giving thanks for their existence and formation. And they finished measuring and seeing all that exists in the four corners and the four angles of the sky and the earth.\n\nBut the Builder and the Former did not hear these things with pleasure. \"It is not good, what our creatures say: they know all things, great and small,\" they said. So counsel was taken again among the Begetter and the Giver of Being: \"What shall we do with them now? Let their sight reach only a little, let them see only a little of the face of the earth. It is not good, what they say. Are they not merely creatures, made things? But they will be gods, if they do not procreate and multiply at the time of the sowing, when the day dawns. So be it. Let us only dim them a little, so that something is lacking to them: it is not good, what we see. Would they perhaps be equal to us, who made them, whose wisdom reaches far and knows all?\" So said the Heart of Heaven, Hurakan, Chipi-Caculha, Raxa-Caculha, Tepeu, Gucumatz, the Begetter and Giver of Being, Xpiyacoc, Xmucane, the Builder and the Former; so they spoke, working again upon the nature of their creature and formation.\n\nThen a mist was breathed into their eyes by the Heart of Heaven, and it veiled them like the face of a mirror when one breathes on it and it clouds over: the globes of their eyes were darkened; they saw only what was near, and only that remained clear to them. So their wisdom was destroyed, and all the knowledge of the four men, its principle and its beginning. So our first grandfathers and fathers were formed and created by the Heart of Heaven, the Heart of the Earth.",
     "translator": "English by this lane from Brasseur's French and Ximenez's Spanish (both public domain), which follow the K'iche'; not a translation from the K'iche' itself",
     "url": "https://archive.org/details/popolvuhlelivres00bras",
     "rights": "original public domain; English translation by the lane"
    },
    {
     "label": "The same maize passage in Ximenez's Spanish (to the breath on their eyes)",
     "citation": "Ximenez's Spanish in Scherzer 1857, pp. 79-83",
     "original": "Y aquí empieza cuando se dispuso hacer el hombre, y el buscar cosa, que fuese carne del hombre, y dijeron los criadores y los formadores, Tepeu y Cucumatz, que así se llamaban: ya se acercó el tiempo del amanecer, y de que se acabe de perfeccionar todo, todo, y de ser hechos los sustentados nuestros, esclarecidos vasallos , se han secado los hombres vivientes de la tierra, dijeron. Se juntaron y vinieron de montón, y fueron á aconsejarse en la obscuridad de la noche, y buscando se aconsejaron y consultaron y se entristecieron aquí, y así salió á luz su sabiduría á la claridad, y hallaron lo que buscaban , que fuese carne del hombre , y faltaba ya poco para que amaneciese el sol, luna y estrellas sobre los formadores. De Paxil y de Cayala, que así se llamaban, vinieron las mazorcas amarillas y blancas; y estos eran los nombres de los animales que trajeron la comido: el gato de monte, el lobo, el chocoy y el cuervo; estos cuatro animales manifestaron las mazorcas amarillas y blancas á ellos, y como se traían de Paxil, que era el paraíso , y enseñaron el camino para Paxil, y esto fué lo que hallaron la comida, y de esto se hizo la carne del hombre que fué formado , y esta fué la sangre del hombre , y esto fué puesto por los criadores, aquellas mazorcas. Y así se alegraron por haber hallado una hermosa tierra, llena de dulzuras, de muchas mazorcas amarillas y blancas, mucho pataste y cacao: no eran contables los zapotes, las anonas, jocotes, nances, matazanos, miel, que todo estaba llena de suaves bastimentos en aquel pueblo de Paxil y de Cayala, que así se llamaba, y habia bastimento de todas suertes , chico y grande , plantas pequeñas y grandes, y fué manifestado el camino por los animales. Y moliendo entonces las mazorcas amarillas y las blancas, hizo la Xcumane nueve bebidas, y entraron de comida y bebida, y luego se crió la gordura y grosura del hombre, cuando lo hicieron los formadores, que se llamaban Tepeu y Cucumatz, y luego pusieron en plática el criar á nuestros primeros padres y madres, y solo fueron mazorcas amarillas y blancas su carne , y solo comida fueron sus brazos y piernas de los hombres, nuestros primeros padres, que fueron cuatro los criados, y solo comida fué su carne de ellos. Estos fueron los nombres de los primeros hombres que fueron formados: el primer hombre se llamaba Balam-quitzé; el segundo Balam-acab ; el tercero Mahucutah y el cuarto Yquibalam. Y estos son los nombres de nuestros primeros padres y madres, solo formaduras y criaturas son dichos, no tuvieron padres ni madres, solo los llamamos hombres, que no nacieron de mujeres, ni tampoco fueron engendrados por el criador, sino que por milagro fueron formados y criados por el criador , que se llamaba Tepeu y Cucumatz , y cuando fueron hechos hombres ó á su imagen, fueron hombres que hablaron y parlaron, vieron y oyeron, anduvieron y palparon, eran buenos hombres y hermosos , y sus semejanzas fueron de hombres y tuvieron respiración; y mirando, llegó su vista á verlo todo, y supieron todo cuánto hay en el mundo, y cuando miraban, luego volvian á ver, y revolvían la vista á todo lo que está en el cielo y lo que hay en la tierra, y no habia cosa que les pudiese impedir la vista de todo cuánto hay. Y no habian menester andar ni correr nuestros primeros padres, para ver todo lo que hay en el cielo, sino que en una parte se estaban cuando lo veían todo: mucha era su sabiduría y sobrepujo su semejanza á los árboles, á las piedras, á la laguna, al mar, al monte, y al llano, y eran muy preciosos hombres el Balam-quitzé , Balam-acab, Mahucutah y Yquibalam. Y entonces fueron preguntados por el criador: ¿cómo es vuestro estado? ¿ois, por ventura? ¿veis, por ventura? ¿por ventura, es bueno vuestro andar y hablar? ¿mirad y ved todo el mundo? ¿veis claramente los cerros y los llanos? ¡Probad á verlo todo! les fué dicho, y luego lo vieron todo cuanto habia en el mundo, y luego dieron gracias al criador y formador, diciendo : de verdad os damos muchas veces gracias, porque nos habéis criado hombres, nos disteis boca, cara, y que habláramos y oyésemos; nos meneamos y andamos y tenemos gusto, y supimos todo lo que está distante y cerca, y también vemos lo grande y lo pequeño, el cielo y la tierra, y así m os damos gracias que nos criasteis, y fuimos criados y formados; tú eres nuestra abuela y nuestro abuelo, dijeron, dando gracias de su creación, y acabaron de saberlo todo y de verlo hasta los cuatro rincones del cielo y de la tierra, y lo que habia dentro del cielo y dentro de la tierra. Y no les pareció bien esto á los formadores y criadores: no está bien esto, que dijeron nuestras criaturas, que dicen y saben cuanto hay, chico y grande. Y así otra vez consultaron los criadores: ¿qué haremos otra vez con estos, que solo lo que está cerca vean, sino que un poco de la faz de la tierra vean sus ojos? porque no es bueno esto que dicen. ¿Por ventura, no son solamente criaturas? ¿por ventura, han de ser ellos también dioses? ¿Y si no se multiplican cuando ya sea tiempo de que amanezca, y si no se aumentan? Desbaratárnosles un poco, porque todavia les falta que hacer: no está bueno esto que vemos: ¿por ventura hemos de igualarnos todos que sabemos todo cuanto hay, y lo vemos todo? les fué dicho por el corazón del cielo, Huracán, Chipi-* caculha, Raxa-caculha, Tepeu y Cucumatz criador, y al viejo Xpiyacoc y á la Xmucane, que son llamados criadores; y después dispusieron de otra suerte á sus criaturas. Y luego les fué echado vaho en los ojos por aquel que era el corazón del cielo, y se los empañó así como si soplando un espejo que le empaña, así le empañó los ojos, y así solo pudo ver lo que estaba cerca, solo aquello le estaba claro, y así fué perdida la sabiduría y entendimiento de los cuatro hombres primeros, y así fueron formados nuestros primeros padres por el corazón del cielo y de la tierra.",
     "original_source": "Ximenez's Spanish version as printed in Scherzer 1857 (OCR text; hyphenation repaired)",
     "url": "https://archive.org/details/lashistoriasdelo00sche",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Carl Scherzer, Las historias del origen de los Indios de esta provincia de Guatemala (Vienna, 1857), Ximenez's Spanish",
     "url": "https://archive.org/details/lashistoriasdelo00sche"
    },
    {
     "citation": "Charles Etienne Brasseur de Bourbourg, Popol Vuh: Le livre sacre et les mythes de l'antiquite americaine (Paris, 1861), K'iche' with French",
     "url": "https://archive.org/details/popolvuhlelivres00bras"
    }
   ],
   "notes": "The English of Delia Goetz and Sylvanus Morley (1950), Dennis Tedlock (1985, 1996) and Allen Christenson (2003) is in copyright and is not quoted. The K'iche' of the mud and wood passage (Brasseur 1861, pp. 18-28) was seen but its OCR is too fragmentary to reproduce; it should be re-read from the scan."
  },
  {
   "id": "fivesuns",
   "people": "Nahua (Aztec) Five Suns",
   "region": "Valley of Mexico and Tlaxcala, Mexico",
   "latitude": 19.4,
   "longitude": -99.1,
   "direction": "both or cyclic",
   "scheme": "Four suns destroyed, a fifth now.",
   "map_story": "Under the first sun giants tear up trees and eat acorns, until jaguars devour them. The second sun’s people eat pine nuts, and the wind’s survivors become apes who lose reason and speech. Fire rains on the third, who eat a water-grain; the sky falls in a flood on the fourth, who eat a grain like maize. Quetzalcoatl brings up the bones of the dead, drops them, and they break, so men come out small. Snake Woman grinds the bones, he bleeds his penis on them, and the gods put chewed maize on human lips. The gods see that “he will be wholly sad unless we do something to gladden him”, and pulque grows from the bones of a goddess torn apart and eaten. The Fifth Sun is fed with war, and will end in earthquake and famine.",
   "map_source": "Historia de los mexicanos; Leyenda de los Soles, 1530s–1590s",
   "text_date": "Historia de los mexicanos c. 1535-47; Histoyre du Mechique c. 1543; Leyenda de los Soles dated 22 May 1558",
   "recorded": "Three Nahua-derived accounts from central Mexico: the Historia de los mexicanos por sus pinturas, taken down by Franciscans from painted books (Mexico, 1530s); the Histoyre du Mechique, a French version of a lost Spanish text attributed to Andre Thevet; and the Nahuatl Leyenda de los Soles in the Codex Chimalpopoca, dated 1558 in the text (Valley of Mexico).",
   "original_language": "Spanish, French and Nahuatl (with Latin)",
   "excerpts": [
    {
     "label": "The Historia de los mexicanos por sus pinturas: the four suns, their peoples and foods, the flood, the raising of the sky (chs. 3-5)",
     "citation": "Historia de los mexicanos por sus pinturas (1530s-40s), ed. Joaquin Garcia Icazbalceta, Nueva coleccion de documentos para la historia de Mexico III, Mexico 1891, chs. 3-5",
     "original": "Todo lo susodicho fué fecho y criado sin que en ello pongan cuenta de año, sino que fué junto y sin diferencia de tiempo, y dicen que del primer hombre y mujer que hicieron, como está dicho, nasció, cuando estas cosas se comenzaron á hacer, un hijo, al cual dijeron Pilcetecli, y porque le faltaba mujer con quien casase, los dioses hicieron de los cabellos de Suchiquezar una mujer, con la cual fué la primera vez casado; y esto fecho, todos los cuatro dioses vieron como el medio sol que estaba criado alambraba poco, y dijeron que se hiciese otro medio, para que pudiese alumbrar bien toda la tierra; y viendo esto Tezcatlipuca, se hizo sol para alumbrar, al cual pintan como nosotros, y dicen que lo que vemos no es sino la claridad del sol, y no al so], porque el sol sale á la mañana y viene fasta el medio día, y de ahí se vuelve al Oriente para salir otro día, y que lo que de medio día fasta el ocaso paresce, es su claridad y no el sol, y que de noche no anda ni parece: ansí que por ser dios el Tezcatlipuca se hizo sol, y todos los dioses criaron entonces los gigantes, que eran hombres muy grandes, y de tantas fuerzas que arrancaban los árboles con las manos, y comían bellotas de encinas, y no otra cosa, los cuales duraron cuanto este sol duró, que fueron trece veces cincuenta y dos años, que son seiscientos y setenta y seis años, CAPÍTULO 1V.\n\nDe la manera que tienen de contar, Y porque deste primer sol comienza su cuenta, y las figuras de contar van deste sol en adelaute continuadas, dejando atrás los seiscientos años en cuyo principio nacieron los dioses, y el Uchilobus estovo con huesos y sin carne, como está dicho, diré la manera y orden que tienen en cortar de los años, y es esta. Dicho está como en cada año tienen trescientos y sesenta días, y diez y ocho meses, cada mes de veinte días; y cómo consumían los cinco días para quesus fiestas viniesen á ser fijas, dirémos adelante en los capítulos que hablan de las fiestas y celebración dellas. Pues teniendo el año, como está dicho, contaban de cuatro en cuatro, y no tenían en su lenguaje ni en sus pinturas más cuenta de fasta cuatro años. Al primero llaman tectapatl, al cual pintan como piedra ó pedernal con que abrían el cuerpo para sacar el corazón. Al segundo cali, el cual pintan una casa, porque por este nombre llaman casa, Al tercero llaman tochili, al cual pintan con una cabeza de conejo, porque tochili llaman al conejo. Al cuarto llaman acal, al cual pintan como casa por agua. Con estos cuatro nombres y figuras cuentan, y cuando llegan 4 trece, porque torna el año que comenzó y con él hacen trece, tíenenle por grande año, como la indicción ó lustro entre los latinos; y cuatro veces trece, hechos los cuatro años cuatro veces trece, que eran cincuenta y dos, á este llamaban edad; y era cuando se cumplían estos cincuenta y dos años, de grande solemvidad, y decíanle el grande año, y ponían este cuento con los pasados, y comenzaban la cuenta de los cuatro años de nuevo, y por solemnidad de este año y por entrar en otra edad era costumbre de los mexicanos de matar toda la lumbre que había, y ir los sacerdotes á la sacar de nuevo á un cerro alto do estaba un templo junto 4 Estapalapa donde se hacía esta fiesta, dos leguas de México: ansí que de aquí adelante yan contando todo lo sucedido por el cuento de cuatro en cuatro años, y después por trece, fasta cincuenta y dos, y después decincnuenta y dos en cincuenta y dos todoslos años.\n\nVolviendo á los gigantes que fueron criados en el tiempo que Tezcatlipuca fué sol, dicen que como dejó de ser sol perecieron y los tigres los acabaron y comieron, que no quedó ninguno; y estos tigres se hicieron desta manera: que pasados los trece veces cincuenta y dos años, Quezalcoatl fué sol y dejólo de ser Tezcatlipuca, porque le dió con un grande bastón y lo derribó en el agua, y allí se hizo tigre y salió á matar los gigantes, y esto paresce en el cielo, porque dicen que la ursa mayor se abaja al agua porque es Tezcatlipuca, y está allá en memoria dél: y en este tiempo comían los macehuales piñones de las piñas y no otra cosa, y duró Quezalcoatl seyendo sol otros trece veces cincuenta y dos, que son seiscientos y setenta y seis años, los cuales acabados, Tezcatlipuca por ser dios se hacía como los otros sus hermanos lo que querían, y ansi andaba fecho tigre, y ` dió una coz á Quezalcoatl, que lo derribó y quitó de ser sol, y levantó tan grande aire, que lo llevó y á todos los macehuales, sino algunos que quedaron en el aire, y estos se volvieron en monos y ximias, y quedó por sol Tlalocatecli, dios del infierno, el cual duró hecho sol siete veces cincuenta y dos años, y son trescientos y sesenta y cuatro años, en cuyo tiempo los macehuales que había no comían sino aciciutli, que es una simiente como de trigo, que nace en el agua. Pasados estos años, Quezalcoatl llovió fuego del cielo, y quitó que no fuese sol á Tlalocatetli, y puso por sol á su mujer Chalchiuttlique, la cual fué sol seis veces cincuenta y dos años, que son trescientos y doce años, y los macehuales comían en este tiempo de una semiente como maíz que se dice cintrococopi: ansí que desde el nacimiento de los dioses fasta el cumplimiento de este sol hobo según su cuenta dos mill y seiscientos y veinte y ocho años.\n\nDel diluvio y caida del cielo y de su restauración.\n\nEn el año postrero que fué sol Chalchiutlique, como está, dicho, llovió tanta agua y en tanta abundancia, que se ca- yeron los cielos, y las aguas llevaron todos los maceguales que iban, y dellos se hicieron todos los géneros de pescados que hay: y ansí cesaron de haber maceguales, y el cielo cesó porque cayó sobre la tierra: visto por los cuatro dioses la caída del cielo sobre la tierra, la cual fué el año primero de los cuatro después que cesó el sol y llovió mucho, el cual año era tochili, ordenaron todos cuatro de hacer porel centro de la tierra cuatro caminos para entrar por ellos y alzar el cielo, y para que lo ayudasen á lo alzar criaron cuatro hombres: al uno dijeron Cotemue, y al otro Izcoaclt, y al otro [zmali, y al otro Tenesuche, y criados estos cuatro hombres, los dos dioses Tezcatlipuca y Quizalcoatl se hicieron árboles grandes, é Tezcatlipuca en un árbol que dicen tazcaguavilt, que quiere decir árbol de espejo, y el Quizalcoatl en un árbol que dicen guezalhuesuch, y con los hombres y árboles y dioses alzaron el cielo con las estrellas como agora está, y por lo haber ansí alzado, Tonacatecti su padre los hizo señores del cielo y las estrellas; y porque alzado el cielo iban por él el Tezcatlipuca y Quizalcoatl, hicieron el camino que parece en el cielo, en el cual se encontraron, y están después acá en él y con su asiento en él.",
     "original_source": "Spanish text of Garcia Icazbalceta 1891 (Biblioteca Nacional de Espana copy), from an OCR of the archive.org scan; hyphenation repaired and obvious OCR slips corrected (e.g. graudes, Fezcatlipuca); Nahuatl names carry OCR noise",
     "translation": "Chapter 3d.\n\nOf the Creation of the Sun, and how many Suns there have been, and how long each one lasted, and how the Maceguales ate in the time of each Sun, and of the Giants in those Days.\n\nAll the aforesaid was made, and created without any account being taken of the year, except that it was all in one, and without any difference ot time, and it is narrated that of the first man and woman who did as has been already said, about the time when these things began to be performed, there was born a son to whom was given the name of Pilcetecli, and as there was lacking some woman for him to marry, the gods made of the hairs of Suchiquecal, a woman with whom his first marriage took place. When this was done all the four deities took notice that the half sun which they had created gave but very little light, so they resolved to make another half sun, so that it should illumine the whole earth. When Tezcatlipuca saw this he became himself a sun in order to give light, as we represent him in painting, and they say that what we see is only the brightness of the sun and not the sun himself, because the sun rises in the morning, traverses till midday, and then returns to the east in order to start again next day, and that which is visible from noon till sunset is its brightness, and not the sun itself, and that at night it neither shows itself nor has motion. So from being a god Tezcatlipuca made himself a sun, and then all the other deities created giants, who were very large men, and of such extreme strength that they could tear up trees with their hands, and they lived on the acorns of evergreen oak trees, and nothing else. This state of affairs lasted as long as this sun did, which was thirteen times fifty-two years, which make 676 years.\n\nChapter 4th.\n\nOf the manner which they have of reckoning. ls And since they commence to count time from this first sun, and their reckoning runs on from it continuously, leaving behind the 600 years, the period of the birth of the gods, and while Vchilobus was in his bones, and without flesh, as has been narrated, I shall now proceed to tell the manner and order in which they reckon their year, and this is it. As has been already said, each year contains 360 days, and months, each month of days ; and of how they use up days in festivals, which became fixed, we shall speak later in our chapters touching on the feasts and their celebrations. Holding the year as has been said they correct from four to four, and neither in their language nor in their paintings, take any account of more than four years. The first they call tectapatl, and paint it as a stone or flint with which they cut open the body in order to draw out the heart ; the second, call, which they represent as a house, for by this name they call a house ; the third, tochili, whom they paint with a raboit's head, for by this term they name a rabbit ; the fourth, acal, which they represent as a sign for water. They reckon with these four numbers and objects till they come to the thirteenth year, which then rounds the great cycle, like the indiction or lustrum of the Romans ; and when finished four times thirteen, the four years being run four times thirteen, making fifty and two, this they call an age (epoch), and when fifty and two years are ended, with much pomp they celebrate the great year, and place the period with those already passed, and re-commence anew their four year computation ; the festival of which and the entrance into the new cycle was celebrated among the Mexicans by extinguishing all the lights that existed, and the priests would go to seek light again at a temple situated on a high mountain near Bstapalapa, where the ceremonies took place, about two leagues distant from Mexico. They then continued henceforth their count of four years, and then of thirteen, till they had reached their fifty-two, and so on from fifty-two to fifty-two for all time.\n\nReturning to the giants who were created at the time when Tezcatlipuca was the sun, it is said that when he ceased to be the sun, they all perished, and tigers made an end to them and ate them up, so that no one remained ; and these tigers were created in this fashion ; that after thirteen times fifty-two years had passed Quecalcoatl became the sun, and Tezcatlipuca ceased to be it, because he gave him a blow with a great stick, and threw him over into the water, and there he was metamorphosed into a tiger, and issued forth thence to slay the giants ; and this appeared in the heavens, for it is said that the ursa major came down to the water because he is Tezcatlipuca, and was on high in memory of him.\n\nIn these eras the Maceguales ate the nuts of the pine trees and nothing else, which lasted while Quecalcoatl was the sun, during thirteen times fifty-two years, which was 676 years, which being come to an end Tezcatlipuca, on account of being a god did the same actions as his other brothers, and hence was made a tiger, and gave a kick in the breech to Quecalcoatl, which upset him and finished his term of being the sun ; and then a terrible wind arose which carried away all the Maceguales, except a few who remained suspended in the air, and the rest turned into apes and monkeys ; then Tlalocatecli, the god of the lower regions, became the sun, and remained so seven times fifty- two years, which are 364 years, in which time the Maceguales had nothing to eat, but aciciutli, which is a species of seed of a grain which is born in the water. When these years were over, Quecalcoatl sent down a rain of fire from heaven, and deprived Atlalocatecli of being the sun, and made his wife OhalcMutlique, the sun in his place, who remained so six times fifty-two years, which are 313 years, and during that time the Maceguales ate only a seed of a grain like maize named tintrococopi. And so from the birth of the gods to the fulfillment of the sun according to the count were 2000 and 600 and and years.\n\nChapter 5th. Of the Deluge, and of the Fall from Heaven and of the Restoration.\n\nIn the last year of the sun OhalchiutUque, as has been told, it rained so much water and so great an abundance thereof that the heavens themselves fell, and the waters carried away all the Maceguales that were, and from them were made all manner of the fishes that exist at the present day ; and so there ceased to be any more Maceguales, and the heaven itself had ceased to exist, for it had fallen upon the earth. And when the four gods had seen that the heaven had fallen on the earth, which took place in the first year of the four after the sun had ended, and the rain had fallen, which was the year tochili, they ordained that all the four should make through the centre of the earth four roads by which to enter it in order to raise the heaven, to assist in which task they created four men ; one they called Ootemuc, another Tzcoaclt, another, Tzmali, and the fourth Tenesuehi. These four men having been created, the two gods, Tezcatlipuca and Quecalcoatl, then formed themselves into enormous trees, Tezcatlipuca becoming the one known as Tazcaguavilt, meaning the tree of the mirror, and Quecalcoatl, the Queqalhuesuch, and gods and men and trees together raised on high the heaven and the stars, just as they are to-day, and as a recompense for having raised them, Tonaeatecli, the father, made them lords of the heaven and the stars ; and when the heaven was raised, Tezcatlipuca and Quecalcoatl walked through it, and made the road which we now see there, and met in it, and remained there in it, and held their abode there.",
     "translator": "Henry Phillips Jr., \"Notes upon the Codex Ramirez, with a Translation of the Same,\" Proc. American Philosophical Society 21 (1883), pp. 619-621 (OCR text; footnote numerals removed; some Nahuatl names normalised from the OCR)",
     "url": "https://archive.org/details/historia-de-los-mexicanos-por-sus-pinturas",
     "rights": "public domain"
    },
    {
     "label": "The Histoyre du Mechique: four suns by food, the broken bone, the sad man and the pulque (chs. 6-7)",
     "citation": "Histoyre du Mechique, French version (c. 1540s-50s, attributed to Thevet) of a lost Spanish account, ed. Edouard de Jonghe, Journal de la Societe des Americanistes n.s. 2 (1905), pp. 23-28",
     "original": "Et que en la première créacion les dieux avoynt créé quatre soleills soubs quatre figures, selon que est monstre par ses libres, le premier des quels se appeloyt Chnchuich tonajo qui est comme dieu de pierres précieuses, et que ceux qui ont vescu soubs ce soleil mouroynt noies et quelques ung se tournèrent en poissons, et touts vivoynt de une herbe de rivière nomée acianlli Le segond soleill se disoyt Chalchiuh tonaiuh et ceux qui vivoynt en ce temps mangoynt de une herbe nomée cenlenciipi et moureurent touts bruslés du feu du ciel, des quels les ungs retournèrent en poules, les aultres en papallons, les aultres en chiens. Le troy- siesme soleill se appelloyt Yioanoatiuh que veiilt dire soleill obscur ou de nuicL. Ceux qui vescurenL soubs cesluici mangoynt mirre et résine de pins des quels il y a grande abondance en ce païs-là, et ceux-ci moururent de tremblements de terre et furent mangés de bestes saulvages, qu'ils noment quenamenti qui veult aussi dire géans des quels en a en ceste nouvelle Espaigne comme nous conterons après. Le quatriesme soleill se nomoyt Ecatonatuich que veult dire soleill de air ; ceux qui vesquirent soubs ce soleill se nourrissoint de un fruict qui vient en une arbre nomée mizquitl, de la quelle a grand nombre en la nouvelle Espaigne, du quel fruict les Indiens font grand estime, et en font de pains pour porter en cheminant, et pour garder pour le long de l'année, et certes cest ung bon fruict ; ceux-ci moururent par tempestes de vents et se changèrent en synges. Chascung de ces soleills ne duroyt que 23 ans et se perdoyt incontinent. Et leur estant demandé puisque le soleil perisoyt avec les hommes, comment après sortoynt et se produisoynt aultres soleills et aultres hommes, respondirent que les dieux faisoynt aultres soleills et hommes. Ils disent aussi que ses ancestres leur ont dict que le monde avoyt esté destruict tout par eaux, et ainsi furent toutes les gens noies à cause des péchés quils avoynt comis envers les dieux, oultre ce quils estoynt descendus en enfer oîi les âmes estoynt bruslées, et à ceste cause ceux qui furent créés après firent brusler touts les corps, et gardoynt la cendre pour ce qu'ils attendoynt que Sijmitluleutl qui estojt dieu des enfers les laissa sortir et que par ainsi resusciteroynt aultre foys, Kn quoy se voyt bien que le diable leur disoyt une vérité pour leur faire à croire mille mensonges.\n\nAprès la destruction du premier monde, comme à la fin du chapitre prochain passé avons compté, ils content la créacion du segonde en telle façon. Après que les eaux eurent passé de desus la terre la quelle ils disent ne avoyr poinct esté destruicte, elle fut de rechef adornée et remplie de toutes les choses qui estoynt nécessaires pour Tusaige de l'homme que les dieux créèrent après. Geste dernière créacion attribuent les Mechiquiens au dieu Tezcatlipuca et à ung aultre dict Ehecatl c'est-à-dire aér, les quels disent avoyr faict le ciel en ceste sorte. Il y avoyt une déesse nomée Tlaltentlqui est la mesme terre la quelle selon eux avoyt figure de homme, autres disent que de femme, par la bouche de la quelle entra le dieu Tezcatlipuca., et ung sien compaignon, dict PJhecatl, entra par l'ombrill, et touts deux se assemblèrent au cœur de la déesse qui est le milieu de la terre et se estant assemblé formarent le ciel fort poisant, à cause de quoy beaucoup de anltres dieux vindrent aider à le monter en Kaultet après qu'il fut monté là où il est à présent quelques ?,. Tlalteutli.\n\n2() SOCIÉTÉ dp:s a.méuicamstes de paris iings de eux demeurèrent le soubstenant a fin qu'il ne tomba, le quel ils disent avoyr esté faict le premier jour de Tan, mais ils ne savent pas combien il y a que ce fut, toutes fois leur semble qu'il y a cent temps de ceux que nous avons dict, que font 10,200 ans '. La segonde année furent faictes les estoiles, par aultres dieux només Cilla If ona et Cillaline sa femme.\n\nLa nuict aussi disent avoir esté faicte par aultres dieux només \\oaltenlli, et sa femme Yacahuizlli \\ Le dieu Tlaloc, qui est dieu des eaux, fit ceste mesme année Teaue, la pluie, et pour ce qu'ils disent que les nuées sortent des monts, ils appellent tous les monts Tlaloqsque veult dire seigneurs. Millanleulh ', c'est-à-dire dieu de enfer funda l'enfer le huictiesme an. Tout ceci faict, les ]vi 77.7g dieux Tezcallipuca et Ehecall délibérèrent de faire homme qui tW^77 poséda la terre, et incontinent le dict Ehecall descendit en enfer liY.^'i'o pour demander à Millanlenlli de la cendre des morts pour en faire 399- des aultres hommes, le quel dieu de enfer bailla seulement un os de largeur de une aulne et quelque cendre, et incontinent quil luy eust baillé le os, s'en repentit fort, car c'estoit la chose la quelle il vouloy plus que tout ce qu'il avoyt, et par ainsi suivit Khecafl pour lui reprendre l'os ; mais Ehecall fuiant, l'os luy cheut enterre et se rompit, par quoy le homme sortit petit ; car, ils disent que les A l'aide de ces hommes et de ces arbres, les dieux remontent le ciel. Tezcatlipuca et Quetzalcouatl parcourent le ciel remonté et tracent un chemin qui est la voie lactée.\n\nhommes du premier monde estoynt fort grands comme géans ; il donc aporta le reste de l'os et de la cendre et se en alla à ung [paztli) • que veull dire grand libre, en le quel appella touts les aultres dieux pour la créacion du premier homme, les quels ensemble se sacrifièrent les langues, et ainsi commencèrent le premier jour la créacion de l'homme lui formant le corps, le quel se mouvoyt incontinent, et, le quatriesme jour, estoyt faict l'homme et la femme; mais ils ne furent pas incontinent touts grands, sinon selon le cours naturel. Après qu'ils furent faicts, les nourrit ung dieu, dict Cholull-^ que veult dire coq des Inde, le quel les nourrit avec pain mouUé non pas avec laict. Le nom de ce premier homme ne savent pas, mais disent qu'il fut créé en une caverne en Tamoanchan en la province de Quanhuahuac '* que les Espaignols noment Cuernavaca, au marquisat du marquis del Valle. Tout ceci estant faict, et aigréable aux dieux, ils dirent entre soy : voici l'homme sera tout triste, si nous ne faisons quelque chose pour le resjouir, et afin qu'il prenne plaisir de vivre en la terra, et qu'il nos loue et chante et danse. Ce que oui par le dieu Ehecatl dieu de air, en son cœur pensoyt ou pourroit-il trouver quelque liqueur pour bailler à l'homme pour le faire esiouir. En quoy pensant, lui vint à la mémoire une déesse vierge, nomée Mayauetl ■', la quelle gardoyt une déesse, sa grand mère, nomée Cicimitlet se en alla incontinent devers elles, les quelles trouva dourmant, et il esveilla la vierge, et luy dict : « je te viens quérir pour te mener au monde. » A quoy elle acorda incontinent, et ainsi descendirent touts deux, luy la portant sus ses espaules ; et, incontinent qu'ils arrivèrent à la terre, se changèrent en un arbre touts deux, la quelle a deux branches, des quelles l'une s'appelle Quecalhuexotlque estoit celle de Khecatl, et l'aultre Choquicauitlqui esloyt celle de la vierge. Or, sa grand mère qui dourniojt, quand elle fut esveillée et que elle ne trouva pas sa niesse, appella incolitinent des aultres déesses, qui se nonient Cicimime et descendirent toutes en la terre cherchant Ehecall ; et à ceste saison les deux branches de arbres se rompirent l'une de l'aultre, et celle de la vierge fut cogneue incontinent delà déesse vielle, la quelle la print et la rompant bailla à chascune des aultres déesses une pièce, et la mangèrent ; mais la branche de Ehecatl ne la rompirent pas, mais la laissèrent là ; la quelle, aussi tost que les déesses furent montées au ciel, se retourna en sa première forme de Ehecatl le quel amassa les os de la vierge, que les déesses avoint mangé, et les enterra, et de là sortit un arbre qu'ils appellent metl '^ de quoy font les Indiens le vin qui boyvent et s'enjvrent ; mais, ce n'est pas à cause de ce vin, ains pour quelques racines qu'ils noment ucpactli qui mettent dedens. Par les quatre soleills des quels avons compté, ils entendoynt quatre eages, combien que ils ne savent pas bien déclairer, mais nous le déclairerons avant plus amplement.",
     "original_source": "French text of the ms. as printed by de Jonghe 1905, from an OCR of the archive.org scan (footnotes removed; Nahuatl names garbled in places by the OCR; some stray footnote marks remain)",
     "translation": "And that in the first creation the gods created four suns under four figures, as their books show. The first of them was called Chalchiuh-tonatiuh [the OCR prints \"Chnchuich tonajo\"], who is like the god of precious stones, and those who lived under this sun died drowned and some turned into fishes, and all lived on a river herb named aciantli. The second sun was called Chalchiuh-tonatiuh again, and those who lived at that time ate an herb named cintrococopi, and all died burned by the fire of heaven, and of them some went back into hens, others into butterflies, others into dogs. The third sun was called Youaltonatiuh, which means dark or night sun. Those who lived under this one ate myrrh and the resin of pines, of which there is great abundance in that country, and these died of earthquakes and were eaten by wild beasts, which they call quenamenti, which also means giants, of whom there are some in this New Spain, as we shall tell afterwards. The fourth sun was named Ecatonatiuh, which means sun of air; those who lived under this sun nourished themselves on a fruit that comes from a tree called mizquitl, of which there is a great number in New Spain, a fruit the Indians esteem greatly; they make bread of it to carry on journeys and to keep for the length of the year, and indeed it is a good fruit; these died by tempests of wind and turned into apes. Each of these suns lasted only 23 years [as printed in the OCR] and was lost at once. And when they were asked, since the sun perished with the men, how other suns and other men came out and were produced afterward, they answered that the gods made other suns and men. They also say that their ancestors told them that the world was destroyed entirely by waters, and so all the people were drowned because of the sins they had committed against the gods, besides having gone down into hell where the souls were burned; and for this reason those who were created afterward burned all the bodies, and kept the ashes, because they expected that Mictlanteutl, who was god of the hells, would let them out, and that so they would rise again. In which it is plainly seen that the devil told them a truth so as to make them believe a thousand lies.\n\nAfter the destruction of the first world, as we have recounted at the end of the preceding chapter, they tell the creation of the second in this fashion. After the waters had passed from above the earth, which they say was not destroyed at all, it was adorned anew and filled with all the things that were necessary for the use of man, whom the gods created afterward. This last creation the Mexicans attribute to the god Tezcatlipoca and to another called Ehecatl, that is, air, who they say made the heaven in this way. There was a goddess named Tlalteutl, who is the earth itself, who according to them had the figure of a man, others say of a woman; by her mouth the god Tezcatlipoca entered, and a companion of his, called Ehecatl, entered by the navel, and both joined together inside the heart of the goddess, which is the middle of the earth, and being joined together they formed the very heavy heaven, because of which many other gods came to help lift it up on high; and after it was raised to where it now is, some of them stayed holding it up so that it should not fall. They say this was done on the first day of the year, but they do not know how long ago that was, though it seems to them there have been a hundred times [fifty-two years] of those we have mentioned, which makes 10,200 years. In the second year the stars were made, by other gods named Citlaltonac and Citlalicue his wife. The night too they say was made by other gods named Youalteutl and his wife Yacahuiztli. The god Tlaloc, who is god of the waters, made in this same year the water and the rain, and because they say that the clouds come out of the mountains, they call all the mountains Tlaloques, which means lords. Mictlanteutl, that is, god of hell, founded hell in the eighth year. All this done, the gods Tezcatlipoca and Ehecatl deliberated to make a man who should possess the earth, and at once the said Ehecatl went down to hell to ask Mictlanteutl for the ashes of the dead in order to make other men of them, and the god of hell gave him only a bone the width of an ell, and some ashes; and immediately after he had given him the bone he repented greatly, for it was the thing he wanted more than all he had, and so he followed Ehecatl to take the bone back from him; but Ehecatl fleeing, the bone fell to the ground and broke, because of which man came out small; for they say that the men of the first world were very tall, like giants. He then carried off the rest of the bone and the ashes and went to a vessel [the French has \"a great book\", Thevet's mistranslation of Spanish \"lebrillo\", a basin] in which he called all the other gods for the creation of the first man, who together drew blood from their tongues; and so they began on the first day the creation of man, forming his body, which moved at once, and on the fourth day the man and the woman were made; but they were not all grown at once, except according to the natural course. After they were made, a god called Xolotl, which means turkey-cock, nourished them, with soaked bread and not with milk. The name of this first man they do not know, but they say he was created in a cave in Tamoanchan, in the province of Quauhnahuac, which the Spaniards call Cuernavaca, in the marquisate of the Marqués del Valle. All this being done, and pleasing to the gods, they said among themselves: \"Here is man; he will be wholly sad unless we do something to gladden him, so that he takes pleasure in living on the earth and praises us and sings and dances.\" Hearing this, the god Ehecatl, god of air, thought in his heart where he might find some liquor to give man to make him rejoice. Thinking on this, there came to his memory a virgin goddess named Mayahuel, whom her grandmother, a goddess named Tzitzimitl, was guarding, and he went at once to them, and found them sleeping, and he woke the virgin, and said to her: \"I come to fetch you, to take you to the world.\" To which she agreed at once, and so they both descended, he carrying her on his shoulders; and as soon as they arrived on the earth they both changed into a tree, which has two branches, of which one is called Quetzalhuexotl, which was Ehecatl's, and the other Xochiquahuitl, which was the virgin's. Now her grandmother, who was sleeping, when she woke and did not find her granddaughter, at once called other goddesses, who are named Tzitzimime, and they all came down to the earth looking for Ehecatl; and at that moment the two branches of the tree broke apart from each other, and that of the virgin was recognised at once by the old goddess, who took it and, breaking it, gave a piece to each of the other goddesses, and they ate it; but they did not break Ehecatl's branch, but left it there; and as soon as the goddesses had gone up to heaven it turned back into its first form of Ehecatl, who gathered up the bones of the virgin that the goddesses had eaten and buried them, and from there came a tree they call metl, of which the Indians make the wine they drink and get drunk on; but it is not because of this wine, but because of certain roots they name ocpatli that they put in it. By the four suns of which we have told, they meant four ages, although they do not know how to explain it well, but we shall explain it more fully hereafter.",
     "translator": "English by this lane from the French (no public-domain English found)",
     "url": "https://archive.org/details/journaldelasoci02soci",
     "rights": "public domain"
    },
    {
     "label": "The Leyenda de los Soles on the first foods: the gods chew the maize and put it on our lips (par. 33)",
     "citation": "Leyenda de los Soles, par. 33, in Lehmann, p. 255",
     "original": "Auh niman ye quiquaqua in teteo, niman ye ic totenco quitlalia, inic titohuapahuaque.\n[Lehmann's Latin: Ac dein id dei ederunt (praemandantes), tum in os nostrum posuerunt, hoc modo corroborati sumus.]",
     "original_source": "Nahuatl text of the Codex Chimalpopoca Leyenda de los Soles (dated 22 May 1558), with Latin translation, edited by Walter Lehmann, Traditions des anciens Mexicains, Journal de la Societe des Americanistes n.s. 3 (1906), pp. 239-297; quoted from the research packet's reading of the printed edition",
     "translation": "And then the gods chewed it, and then placed it on our lips, so that we grew strong.",
     "translator": "English by this lane, from the Nahuatl and Lehmann's Latin",
     "url": "https://archive.org/details/journaldelasocie0003unse",
     "rights": "public domain (Lehmann d. 1939)"
    },
    {
     "label": "The bones of the dead men and women in Mictlan, the grinding by Cihuacoatl, Quetzalcoatl's blood (pars. 27, 30)",
     "citation": "Leyenda de los Soles, pars. 27 and 30, in Lehmann, pp. 251-253",
     "original": "[par. 27] cecni temi in oquichtli iniyomio, no cecni temi in cihuatl iyomio\n[par. 30] niman ye quiteci itoca Quilachtli, yehuatl in Cihuacohuatl, niman ye ic quitema in Chalchiuhapazco ... niman motepolizo in Quetzalcohuatl.\n[Lehmann's Latin, par. 30: dea nomine Quilaztli, id est Cihuacohuatl, os contrivit, tum deposuit in Chalchiuhapazco ... Quetzalcohuatl sanguinem extraxit ex pene suo.]",
     "original_source": "Nahuatl text of the Codex Chimalpopoca Leyenda de los Soles (dated 22 May 1558), with Latin translation, edited by Walter Lehmann, Traditions des anciens Mexicains, Journal de la Societe des Americanistes n.s. 3 (1906), pp. 239-297; quoted from the research packet's reading of the printed edition",
     "translation": "[par. 27] In one place lay the bones of the man, in another the bones of the woman. [par. 30] Then the one named Quilaztli, who is Cihuacoatl, ground them, and then put them down in the Chalchiuhapazco ... Then Quetzalcoatl bled his penis [on them].",
     "translator": "English by this lane, from the Nahuatl and Lehmann's Latin",
     "url": "https://archive.org/details/journaldelasocie0003unse",
     "rights": "public domain (Lehmann d. 1939)"
    },
    {
     "label": "The Leyenda on the people of the second age who were 'children' and on the dogs made of the flood's survivors (pars. 9, 15-17)",
     "citation": "Leyenda de los Soles, pars. 9 and 17, in Lehmann, pp. 244-247",
     "original": "[par. 9] Inic popoliuhque pipiltin catca; ye ica in axcan ic monotza cocone pipilpipil.\n[Lehmann's Latin: principes fuerunt, quam ob rem nunc infantes pipilpil appelantur.]\n[par. 17] quimonquequechcoton in tzintlan quimontlatlallili inin tzontecon ic chichime mocuepque.\n[Lehmann's Latin: illis colla amputavit, capita eorum natibus apposuit; hoc modo in canes mutati sunt.]",
     "original_source": "Nahuatl text of the Codex Chimalpopoca Leyenda de los Soles (dated 22 May 1558), with Latin translation, edited by Walter Lehmann, Traditions des anciens Mexicains, Journal de la Societe des Americanistes n.s. 3 (1906), pp. 239-297; quoted from the research packet's reading of the printed edition",
     "translation": "[par. 9] Thus they perished; they were pipiltin [nobles; also, as the Nahuatl plays on it, 'little children'], which is why children are now called pipilpipil. [par. 17] He cut off their necks and set their heads upon their rumps, and so they turned into dogs.",
     "translator": "English by this lane, from the Nahuatl and Lehmann's Latin",
     "url": "https://archive.org/details/journaldelasocie0003unse",
     "rights": "public domain (Lehmann d. 1939)"
    },
    {
     "label": "The Leyenda on the age of drunkenness, sex and war that feeds the Sun (pars. 53-54)",
     "citation": "Leyenda de los Soles, pars. 53-54, in Lehmann, p. 268",
     "original": "[par. 53] cihuacochi ... tzihuac tlahuana, can cenxocomictinemi, can cenihuintitinemi.\n[Lehmann's Latin: cum feminis concuberunt ... sucum tzihuac potaverunt; ebrii facti sunt, sensibus orbati vinoque sepulti.]\n[par. 54] amo quitoa: in tonan, in tota.",
     "original_source": "Nahuatl text of the Codex Chimalpopoca Leyenda de los Soles (dated 22 May 1558), with Latin translation, edited by Walter Lehmann, Traditions des anciens Mexicains, Journal de la Societe des Americanistes n.s. 3 (1906), pp. 239-297; quoted from the research packet's reading of the printed edition",
     "translation": "[par. 53] They slept with women ... they drank tzihuac juice; they went about completely drunk. [par. 54] They do not say: 'Our mother, our father.'",
     "translator": "English by this lane, from the Nahuatl and Lehmann's Latin",
     "url": "https://archive.org/details/journaldelasocie0003unse",
     "rights": "public domain (Lehmann d. 1939)"
    }
   ],
   "sources": [
    {
     "citation": "Historia de los mexicanos por sus pinturas, in Joaquin Garcia Icazbalceta, Nueva coleccion de documentos para la historia de Mexico III (Mexico, 1891)",
     "url": "https://archive.org/details/historia-de-los-mexicanos-por-sus-pinturas"
    },
    {
     "citation": "Henry Phillips Jr., Notes upon the Codex Ramirez, with a Translation of the Same, Proceedings of the American Philosophical Society 21 (1883): 616-651",
     "url": "https://archive.org/details/jstor-982343"
    },
    {
     "citation": "Edouard de Jonghe, Histoyre du Mechique: manuscrit francais inedit du XVIe siecle, Journal de la Societe des Americanistes n.s. 2 (1905): 1-41",
     "url": "https://archive.org/details/journaldelasoci02soci"
    },
    {
     "citation": "Walter Lehmann, Traditions des anciens Mexicains: texte inedit et original en langue nahuatl avec traduction en latin, Journal de la Societe des Americanistes n.s. 3 (1906): 239-297",
     "url": "https://archive.org/details/journaldelasocie0003unse"
    }
   ],
   "notes": "The suns are ordered differently in the three texts. The Leyenda excerpts are short selected lines, not the whole Nahuatl passage: the OCR of Lehmann's two-column edition (Nahuatl beside Latin) is interleaved and could not be separated reliably here, so the full Leyenda text should be taken from the scan. Bierhorst's English (1992) is in copyright and not used."
  },
  {
   "id": "yucatec",
   "people": "Yucatec Maya",
   "region": "Yucatán, Mexico",
   "latitude": 20.5,
   "longitude": -88.9,
   "direction": "decline",
   "scheme": "Four periods down, by flood.",
   "map_story": "The world is now in its fourth period. In the first live the Adjusters, dwarfs who build the ruins in darkness before there is any sun. Food is sent down to the ancient rulers by a living rope hung in the sky, with blood flowing in its middle. Then the rope is cut, the blood runs out, and it vanishes forever. When the sun appears, the dwarfs turn to stone, and a flood ends their age. The second period belongs to the Offenders, until another flood. Then come the Maya. In the Good Times firewood comes to the hearth at a word, and “the corn cooked itself. No one was wicked, and all were wise”. Now people live in the Bad Times: they must toil for a living, and their minds are dark.",
   "map_source": "Tozzer 1907; Redfield and Villa Rojas 1934",
   "text_date": "told 1902-05; published 1907 (Tozzer); Chan Kom account 1934",
   "recorded": "Alfred M. Tozzer took down the cosmology from Yucatec Maya speakers around Valladolid, Yucatan, Mexico, in fieldwork of 1902-05 (Comparative Study of the Mayas and the Lacandones, 1907, pp. 153-154). Robert Redfield and Alfonso Villa Rojas record the Good Times and Bad Times stories at Chan Kom, Yucatan, in 1930-31 (1934).",
   "original_language": "Yucatec Maya, recorded in English",
   "excerpts": [
    {
     "label": "Four periods: the Adjusters, the living rope, the Offenders, the Masehualli (Tozzer 1907)",
     "citation": "Tozzer, A Comparative Study of the Mayas and the Lacandones, New York 1907, pp. 153-154",
     "translation": "In order to understand the ceremonies, it will be well to know something of the cosmical conceptions of the Mayas of the present time. According to the information obtained from the Mayas in the vicinity of Valladolid, this world is now in the fourth period of its existence. In the first epoch there lived the Saiyamwinkoob, the Adjusters. These composed the primitive race of Yucatan. They were dwarfs and were the ones who built the ruins. This work was all done in darkness before there was any sun. As soon as the sun appeared, these people turned to stone. Their images are found to-day in many of the ruins (PL XXVIII). It was at this period that there was a road suspended in the sky, stretching from Tuloom and Coba to Chichen Itza and Uxmal. This pathway was called kugansum or sacbe (white road). It was in the nature of a large rope (sum) supposed to be living (kuxan) and in the middle flowed blood. It was by this rope that the food was sent to the ancient rulers who lived in the structures now in ruins. For some reason this rope was cut, the blood flowed out, and the rope vanished forever. This first epoch was separated from the second by a flood called Haiyoqokab (water over the earth).\n\nIn the second period of the history of the earth there lived the “Dzolob,” the Offenders. Again a flood destroyed the greater part of the world, after which the Masehualli, or Mayas of the present time, came into power. Still again there was a flood which gave way to the fourth period. In this last epoch, there is a mixture of all the previous peoples inhabiting Yucatan. This last flood was called “hunyekil,” or “bulkabal” (the immerging). The Catholic priests take advantage of this belief in the various epochs to teach that, in the last flood, all the spirits of the race were killed excepting three who escaped in a canoe, “Dios yumbil, Dios mehenbil, and Dios Espirito Santo,” the Maya expression for the Trinity.\n\nThe Masehualli, or Mayas of the present time, state that their ancestors were among those who lived in the first period of the earth’s history.",
     "translator": "recorded in English by A. M. Tozzer, 1907 (OCR text of the archive.org scan; hyphenation repaired, two garbled Maya words corrected against the printed names)",
     "url": "https://archive.org/details/comparativestudy00tozz",
     "rights": "public domain"
    },
    {
     "label": "Chan Kom, the Good Times (Redfield and Villa Rojas 1934, short quotation)",
     "citation": "Redfield and Villa Rojas, Chan Kom: A Maya Village, Carnegie Institution Publ. 448, 1934, p. 12",
     "translation": "the corn cooked itself. No one was wicked, and all were wise.",
     "translator": "Redfield and Villa Rojas, 1934",
     "url": "https://archive.org/details/chankommayavilla00redf",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Chan Kom, the Bad Times (short quotation)",
     "citation": "Redfield and Villa Rojas 1934, p. 12",
     "translation": "Now man lives in the Bad Times; he must toil for his living and his mind is dark.",
     "translator": "Redfield and Villa Rojas, 1934",
     "url": "https://archive.org/details/chankommayavilla00redf",
     "rights": "in copyright, short quotation"
    }
   ],
   "sources": [
    {
     "citation": "Alfred M. Tozzer, A Comparative Study of the Mayas and the Lacandones (New York: Macmillan for the Archaeological Institute of America, 1907)",
     "url": "https://archive.org/details/comparativestudy00tozz"
    },
    {
     "citation": "Robert Redfield and Alfonso Villa Rojas, Chan Kom: A Maya Village (Carnegie Institution of Washington Publication 448, 1934)",
     "url": "https://archive.org/details/chankommayavilla00redf"
    }
   ],
   "notes": "The first excerpt is the whole of Tozzer's statement of the four epochs and the floods between them. Chan Kom lines are kept to short quotations because the 1934 volume is treated as in copyright. The Chan Kom page also tells of the Itza, who are said to live on beneath the ruined cities, and of a drowned race of hunchback dwarfs; see the volume, p. 12."
  },
  {
   "id": "guamanpoma",
   "people": "Quechua (Guaman Poma)",
   "region": "Ayacucho, Peru",
   "latitude": -13.2,
   "longitude": -74.2,
   "direction": "both or cyclic",
   "scheme": "Four Indian ages, rising to war.",
   "map_story": "The first Indians dress in leaves. “And they did not die and did not kill one another”, and they are born two at a time, male and female. In each later age they learn more: woven cloth instead of leaves, walled towns instead of caves, terraces, worked gold. They also raise kings, set boundary-stones on their lands, quarrel, and twist the words until the many tongues of Peru appear. The fourth age is the Auca runa, the warrior people. Fearing war, they leave the good valleys and build forts on the hilltops. There is very much death and spilling of blood. Each warrior charges like a lion, and when he kills his opponent he cuts out his heart and eats it. After them comes the Inca.",
   "map_source": "Nueva corónica, pp. 48–78, 1615",
   "text_date": "completed c. 1615",
   "recorded": "Felipe Guaman Poma de Ayala, a Quechua nobleman of Huamanga region (Ayacucho, Peru), wrote and illustrated this letter to Philip III of Spain between about 1600 and 1615.",
   "original_language": "Spanish with Quechua",
   "excerpts": [
    {
     "label": "First age: Wari Wira Qucha Runa, the people of the dawn, who did not die and bore twins",
     "citation": "Guaman Poma, Nueva corónica y buen gobierno (1615), pp. 49-52",
     "original": "VARI VIRA Cocha Runa, primer generación de yndios del multiplico de los dichos españoles que trajo Dios a este rreyno de las Yndias, los que salieron de la arca de Noé, deluuio. Después que multiplicó estos dichos por mandado de Dios, derramó en el mundo.\n\nEsta generación primera duraron y multiplicaron pocos años, ochocientos y treinta años en este Mundo Nuebo llamado Yndias, a los quales que enbió Dios.\n\nEstos dichos yndios se llamaron Uari Uira Cocha Runa porque desendió de los dichos españoles y ací le llamaron Uira Cocha. Desta generación comensaron a multiplicar y la desendencia y multiplico después a éstos les llamaron dioses y lo tubieron ací. Contado de los dichos años de seys mil y seycientos treze años, sacado los dichos ochocientos y treinta años, duraron y multiplicaron muy presto por ser primer generación de yndios. Y no murieron y no se matauan.\n\nDizen que parían de dos en dos, macho y henbra.\n\nDaquí multiplicó los demás generaciones de yndios a los quales le llamaron Pacarimoc Runa.\n\nY esta gente no sauía hazer nada ni sauía hazer rropa; bestíanse hojas de árboles y estera, texido de paxa. Ni sauía hazer casas; ueuían en cueuas y peñascos. Todo su trabajo era adorar a Dios, como el profecta Abacuch, y dezían ací a grandes boses: “Señor, ¿hasta cuándo clamaré y no me oyrás y daré bozes y no me rresponderás?” “Capac señor, haycacamam caparisac? Mana oyariuanquicho. Cayariptipas mana hay niuanquicho.” Con estas palabras adoraua al Criador con la poca sombra que tenía. Y no adorauan a los ýdolos demomios, uacas. Comensaron a trauajar, arar, como su padre Adán. Y andauan como perdidos, ayrados en tierra nunca conocida, perdida gente.\n\nQue en esta tierra primero uiuían serpientes amaro; saluages, zacha runa, uchuc ullco; ticres, otorongo; duendes, hapi nuno; poma, león; atoc, sorra; hozos, ucumari; luychoy, venados. Estos dichos primeros yndios Uari Uira Cocha los mataron y conquistaron la tierra y señoriaron ellos y se entraron en este rreyno de las Yndias por mandado de Dios.\n\nEsta gente Uari Uira Cocha Runa perdieron la fe y esperansa de Dios y la letra y mandamiento, de todo perdieron. Y ací ellos se perdieron tanbién, aunque tubieron y, una sonbrilla de conocimiento del Criador de los honbres y del mundo y del cielo. Y ací adoraron y llamaron a Dios Runa Camac Uiracocha.\n\nEsta gente no supieron da dónde salieron ni cómo ni de qué manera, y ancí no ydulatrauan a las uacas ni al sol ni a la luna, estrellas ni a los demonios y no se acordaron que uinieron de la desendencia de Nué, del luuio, aunque tienen noticia del diluuio, porque ellos les llaman uno yaco pachacuti. Fue castigo de Dios.\n\nDe cómo esta gente cada uno fueron casados con sus mugeres y ueuían cin pleyto y cin pendencia ni tenía mala uida, cino todo era adorar y seruir a Dios con sus mugeres. Cómo el profeta Ysayýas en el pesalmo rrogaua a Dios por el mundo y pecadores, cómo profeta Salomón dixo que orásemos por la conuerción de los próximos del mundo, ancí esta gente se enseñauan a unos y a otros entre ellos y pasauan ací la uida estos dichos yndios en este rreyno.\n\nDe cómo tenían lugares señalados para llamar a Dios Runa Camac, aunque estauan perdidos y aquella lugar tenían limpios.\n\nDe cómo los primeros yndios Uari Uira Cocha Runa trayýan áuito y trage y arar de Adán y de Eua, de primeros hombres, el huzo y costumbre el arar la tierra.\n\nEstos primeros yndios llamados Uari Uira Cocha Runa adorauan al Ticze Uira Cocha, Caylla Uira Cocha, Pacha Camac, Runa Rurac. Hincado de rrodilla, puesta las manos y la cara, mirando al cielo, pedían salud y merced y clamauan con una bos grande, deziendo: “Maypim canqui, maypim canqui, yaya?”\n\nDestos yndios de Uari Uira Cocha, los dichos legítimos y los mayores, que llamaron pacarimoc capac apo, salieron señores grandes. Y los uastardos y menores salieron gente baja. Multipricaron y fueron llamados Uari Runa y Purun Runa; salieron muy mucha gente.\n\nEl entierro destos yndios Uari Uira Cocha Runa fueron común, cin hazer nada desde el tienpo de Uari Uira Cocha Runa, Uari Runa, Porun Runa, Auca Runa. Fueron cimplemente el entierro cin ydúlatra ni serimonias alguna.\n\nPrólogo a los dichos primeros yndios, gente llamado Uari Uira Cocha Runa:\n\n¡O, qué buena gente! aunque bárbaro, ynfiel, porque tenía una sonbrilla y lus de conosemiento del Criador y Hazedor del cielo y de la tierra y todo lo que ay en ella. Sólo en dezir Runa Camac, Pacha Rurac es la fe y es una de las más graue cosas, aunque no supo de lo demás ley y mandamiento, euangelio de Dios, que en aquel punto entra todo. Ued esto, cristianos letores, de esta gente nueba y prended de ellos para la fe uerdadera y serbicio de Dios, la Santícima Trinidad.\n\nFin de la historia de los primeros yndios Uari Uira Cocha Runa.",
     "original_source": "Spanish (with Quechua words and phrases) from the Royal Library, Copenhagen, GKS 2232 4o, the online diplomatic transcription at poma.kb.dk (Rolena Adorno and Ivan Boserup, eds.); editorial bracketed glosses, [sic] marks, footnote numbers and running headers removed, so the text reads as one passage; Guaman Poma's spelling kept",
     "translation": "WARI WIRA QUCHA RUNA, the first generation of Indians, from the increase of those Spaniards whom God brought to this kingdom of the Indies, those who came out of Noah's ark, the flood. After they multiplied, by God's command he scattered them over the world.\n\nThis first generation lasted and multiplied for a few years, eight hundred and thirty years, in this New World called the Indies, to which God sent them.\n\nThese Indians were called Wari Wira Qucha Runa because they descended from the said Spaniards, and so they called them Wira Qucha. From this generation the multiplying began, and the descent; afterward they called these people gods and held them so. Of the said six thousand six hundred and thirteen years, subtracting the said eight hundred and thirty years, they lasted and multiplied very quickly, being the first generation of Indians. And they did not die and did not kill one another.\n\nThey say they gave birth two at a time, male and female.\n\nFrom these came the multiplying of the other generations of Indians, whom they called Pacarimoc Runa [the people of the dawn].\n\nAnd these people did not know how to do anything, nor did they know how to make clothing; they dressed in leaves of trees and mats woven of straw. Nor did they know how to make houses; they lived in caves and crags. All their work was to adore God, like the prophet Habakkuk, and so they cried out in great voices: \"Lord, how long shall I cry and you not hear me, shall I raise my voice and you not answer me?\" \"Powerful Lord, how long shall I cry out? You do not hear me. Though I call, you do not answer me.\" With these words they adored the Creator with the little shadow they had. And they did not adore idols, demons, huacas. They began to labour, to plough, like their father Adam. And they went about like lost people, wandering angry in a land never known, a lost people.\n\nIn this land there lived at first serpents, amaro; wild men, sacha runa, uchuc ullco; tigers, uturunco; goblins, hapi nuno; puma, lion; atoc, fox; bears, ucumari; lluychu, deer. These first Indians, Wari Wira Qucha, killed them and conquered the land and became lords of it, and they entered this kingdom of the Indies by God's command.\n\nThese people, Wari Wira Qucha Runa, lost faith and hope in God, and the letter and commandment; they lost everything. And so they too were lost, although they had a little shadow of knowledge of the Creator of men and of the world and of heaven. And so they adored and called on God as Runa Camac Wiracocha [mighty creator of men].\n\nThese people did not know where they came from, nor how, nor in what manner, and so they did not worship the huacas, nor the sun, nor the moon, nor the stars, nor demons; and they did not remember that they came from the descent of Noah, of the flood, though they have news of the deluge, for they call it uno yaco pachacuti. It was a punishment of God.\n\nHow each of these people was married to his wife, and they lived without quarrel or strife and without evil life, but all was to adore and serve God with their wives. As the prophet Isaiah in the psalm begged God for the world and for sinners, as the prophet Solomon said that we should pray for the conversion of our neighbours in the world, so these people taught one another among themselves and so these said Indians passed their life in this kingdom.\n\nHow they had appointed places to call on God Runa Camac, although they were lost, and they kept that place clean.\n\nHow the first Indians, Wari Wira Qucha Runa, wore the dress and garb and the ploughing of Adam and Eve, of the first men, the spindle and the custom of ploughing the earth.\n\nThese first Indians called Wari Wira Qucha Runa adored Ticze Wira Qucha, Caylla Wira Qucha, Pacha Camac, Runa Rurac. Kneeling, with hands and face raised, looking at the sky, they asked for health and mercy and cried with a great voice, saying: \"Where are you, where are you, father?\"\n\nOf these Indians of Wari Wira Qucha, the legitimate and the elder, whom they called pacarimoc capac apo, came great lords. And the bastards and the younger came low people. They multiplied and were called Wari Runa and Purun Runa; very many people came out.\n\nThe burial of these Wari Wira Qucha Runa Indians was common, without doing anything, from the time of Wari Wira Qucha Runa, Wari Runa, Purun Runa, Auca Runa. The burial was simple, without idolatry or any ceremony.\n\nPrologue to the said first Indians, the people called Wari Wira Qucha Runa:\n\nOh, what good people! Though barbarian and unbelieving, for they had a little shadow and light of knowledge of the Creator and Maker of heaven and of earth and of all that is in it. Only in saying Runa Camac, Pacha Rurac is the faith, and it is one of the weightiest things, although they knew nothing of the rest of the law and commandment, the gospel of God, for into that point everything enters. See this, Christian readers, of this new people, and learn from them for the true faith and the service of God, the Holy Trinity.\n\nEnd of the history of the first Indians, Wari Wira Qucha Runa.",
     "translator": "English by this lane from the Spanish (no public-domain English; Quechua phrases glossed from the poma.kb.dk notes)",
     "url": "http://www.kb.dk/permalink/2006/poma/48/es/text/",
     "rights": "public domain (1615 manuscript); transcription by the Royal Library, Copenhagen; English translation by the lane"
    },
    {
     "label": "Second age: Wari Runa, who cut the terraces and prayed 'where are you?'",
     "citation": "Guaman Poma, Nueva corónica, pp. 54-56",
     "original": "VARI RVNA: Desde la segunda edad de yndios llamado Uari Runa, desendiente de Noé, su multiplico de Uari Uira Cocha Runa que duraron y multiplicaron estos dichos yndios mil y trecientos y doze años:\n\nComensaron a trauajar, hizieron chacras, andenes y sacaron asecyas de agua de los rríos y lagunas y de posos y ací lo llaman pata, chacra, larca, yacoy.\n\nY no tenían casas, cino edeficaron unas cacitas que parese horno que ellos les llaman pucullo.\n\nY no sauían hazer rropa, cino que se bestían de cueros de animales souado y se uestía de ello.\n\nY no señoriaua los demonios ni adorauan a los ýdolos uacas, cino con la poca sonbra adoraua al Criador y tenían fe en Dios. Pues que éstos hazía oración deciendo: “Ticze caylla uiracocha, maypim canqui? Hanac pachapicho? Cay pachapicho? Uco pachapicho? Caylla pachapicho? Cay pacha camac, runa rurac, maypim canqui? Oyariuay!” Dizía ancí: “O, señor, ¿adónde estás? ¿En el cielo o en el mundo o en el cabo del mundo o en el ynfierno? ¿Adónde estás? ¡Oyme, hazerdor del mundo y de los hombres! ¡Oyme, Dios!”\n\nCon esta dicha clamación adorauan a Dios y tenía mandamiento y ley entre ellos y comensaron a guardar. Y rrespetaron a sus padres y madres y señores y a unos y con otros se obedecieron.\n\nDe los dichos seys mil y saycientos y treze años, sacando desde la gente Uari Uira Cocha Runa y desde Uari Runa dos mil y ciento y cincuenta años, duraron y multiplicaron estos yndios. Destos ueneeron a multiplicar a la terzera gente de Puron Runa.\n\nDe cómo los muy antigos yndios que llamaron Pacarimoc Runa, Uari Uira Cocha Runa, Uari Runa no tenían oficios ni artificios ni beneficios ni guerra ni casa ni ninguna cosa, cino entendían rronper tierra uirgen y hazer andenes en las quebradas y en peñas.\n\nY la tierra comensaron a zernir y escoger todas las piedrecitas y sacauan agua y azecya. Comían y dormían el bestido que tenía de pellexos souados de poca costa, como dicho primero, de hoxas de árboles, luego de esteras hechas de paxa, luego de pellexo de animales. No sauía más pero sauía que auía cielo, descanso que daua Dios Runa Camac, y que auía enfierno y peña y hambre y castigo.\n\nTenían los yndios antigos conocimiento de que abía un solo Dios, tres personas. Desto decía ací: que el padre justiciero, yayan runa muchochic; el hijo caritatibo, churin runa cuyapayac; el menor hijo que daua y aumentaua salud y daua de comer y enbiaua agua del cielo para darnos de comer y sustento, sulca churin causay coc micoy coc runap allinninpac. Al primero le llamaua yayan yllapa; el segundo, chaupi churin yllapa; el quarto le llamaua sullca churin yllapa. Questos dichos tres personas eran y creyýan que en el cielo era tan gran magestad y señor del cielo y de la tierra y ací le llamauan yllapa.\n\nY después por ello los Yngas sacrificaron al rrayo y temieron muy mucho. Primero no le sacrificaron, cino llamauan a boses, mirando al cielo todos los yndios deste rreyno.\n\nPrólogo a los dichos letores de Uari Runa, el segundo gente de que tenían la ley de su padre de conoser al Criador Ticzey Caylla Uiracocha, Runa Camac:\n\nHasta dezir “Alpamanta Rurac”, dezían y dauan bozes; nunca sabía dezir más ni adorauan a los ýdolos y uacas. Y con ello parese que tenía toda la ley de los mandamientos y la buena obra de misericordia de Dios, aunque bárbaro, no sabiendo nada, cino comensando una cacilla de piedra, pucullo, que hasta oy están.\n\nMira, cristiano letor, desta gente bárbara: Bosotros no la tenéys ací, luego lo perdés. Prended destos y seruid a Dios nuestro señor que nos crió.\n\nFin de la historia del segundo gente de Uari Runa.",
     "original_source": "Spanish (with Quechua words and phrases) from the Royal Library, Copenhagen, GKS 2232 4o, the online diplomatic transcription at poma.kb.dk (Rolena Adorno and Ivan Boserup, eds.); editorial bracketed glosses, [sic] marks, footnote numbers and running headers removed, so the text reads as one passage; Guaman Poma's spelling kept",
     "translation": "WARI RUNA: From the second age of Indians called Wari Runa, descended from Noah, an increase of the Wari Wira Qucha Runa, these Indians lasted and multiplied one thousand three hundred and twelve years:\n\nThey began to labour, made fields, terraces, and drew irrigation channels from rivers and lakes and wells, and so they call it pata [terrace], chacra [field], larca [channel], yacoy [water].\n\nAnd they had no houses, but built little huts that look like ovens, which they call pucullo.\n\nAnd they did not know how to make clothing, but dressed in tanned animal skins.\n\nAnd the demons did not rule them, nor did they adore idols, huacas, but with the little shadow they adored the Creator and had faith in God. So these made a prayer, saying: \"Ticze Caylla Wiracocha, where are you? In the upper heaven? In this world? In the lower world? In the nearer world? Maker of this world, maker of man, where are you? Hear me!\" They said thus: \"O Lord, where are you? In the sky, or in the world, or at the end of the world, or in hell? Where are you? Hear me, maker of the world and of men! Hear me, God!\"\n\nWith this cry they adored God and had commandment and law among them and began to keep it. And they respected their fathers and mothers and lords and obeyed one another.\n\nOf the said six thousand six hundred and thirteen years, subtracting from the Wari Wira Qucha Runa people and from Wari Runa two thousand one hundred and fifty years, these Indians lasted and multiplied. From these came the multiplying of the third people, Purun Runa.\n\nHow the very ancient Indians whom they called Pacarimoc Runa, Wari Wira Qucha Runa, Wari Runa had no trades or arts or benefices or war or house or anything, but only set about breaking virgin ground and making terraces in the gullies and on the rocks.\n\nAnd they began to sift the earth and pick out all the little stones, and they drew water and channels. They ate and slept in the clothing they had, of tanned skins of little cost, as said before, of leaves of trees, then of mats made of straw, then of skins of animals. They knew no more, but they knew that there was heaven, the rest that God Runa Camac gives, and that there was hell and rock and hunger and punishment.\n\nThe ancient Indians had knowledge that there was a single God in three persons. They said of this: the just father, yayan runa muchochic; the loving son, churin runa cuyapayac; the youngest son, who gave and increased health and gave food and sent water from the sky to give us food and sustenance, sullca churin causay coc micoy coc runap allinninpac. The first they called yayan illapa [his father, the thunderbolt]; the second, chaupi churin illapa [his middle son, the thunderbolt]; the fourth they called sullca churin illapa [his youngest son, the thunderbolt]. These three persons they believed to be in heaven, so great a majesty and lord of heaven and earth, and so they called him illapa.\n\nAnd afterward, because of this, the Incas sacrificed to the thunderbolt and feared him greatly. At first they did not sacrifice to him, but called with voices, all the Indians of this kingdom looking at the sky.\n\nPrologue to the said readers of Wari Runa, the second people, who had the law of their father to know the Creator Ticze Caylla Wiracocha, Runa Camac:\n\nThey cried out with voices, saying only \"Alpamanta Rurac\" [he who made it from earth]; they never knew how to say more, nor did they adore idols and huacas. And with that it appears that they had the whole law of the commandments and the good works of the mercy of God, though barbarian and knowing nothing, but beginning a little house of stone, pucullo, that stand to this day.\n\nLook, Christian reader, at this barbarous people: you do not hold it so, and so you lose it. Learn from these and serve God our Lord who created us.\n\nEnd of the history of the second people, Wari Runa.",
     "translator": "English by this lane from the Spanish (no public-domain English; Quechua phrases glossed from the poma.kb.dk notes)",
     "url": "http://www.kb.dk/permalink/2006/poma/54/es/text/",
     "rights": "public domain (1615 manuscript); transcription by the Royal Library, Copenhagen; English translation by the lane"
    },
    {
     "label": "Third age: Purun Runa, the multiplying people, weavers and metalworkers",
     "citation": "Guaman Poma, Nueva corónica, pp. 58-60",
     "original": "PVRVN RVNA: De este terzera edad de yndios llamado Purun Runa, desendiente de Noé que salió delubio, su multiplico de Uari Uira Cocha Runa y de Uari Runa:\n\nY biuieron y multiplicaron esta gente muy mucho como la arrena de la mar que no cauía en el rreyno de yndios y multiplicaron mil treynta y dos y ciento años.\n\nEstos dichos yndios comensaron a hazer rropa texido y hilado, auasca y de cunbe y otras pulicías y galanterías y plomages.\n\nYdeficaron casas y paredes de piedra cubierto de paxa.\n\nY alsaron rreys y señores capitanes; a los dichos lexítimos de Uari Uira Cocha le llamaron capac apo uantouan ranpauan pacarimoc apo.\n\nCómo proseguían de buena sangre y tubieron mandamiento y ley y mojonaron sus pertinencias y tierras y pastos y chacaras cada señor en cada pueblo. Y tubieron sus mugeres cazadas y conuerzaron y dotaron y se dieron buenos egenplos y dotrina y castigos. Y auía justicia entre ellos y auía ordenansa y ley y comensaron a hazer brauesas y entre ellos andauan muy mucha caridad.\n\nY por eso comían en público plasa y baylauan y cantauan.\n\nY abía gente, como hormiga multiplicaron. Comensaron a hazer policía y se rregalaron y abrieron caminos para ellos por donde se cigue agora. Y con la poca sombra adoraron al Criador.\n\nY de los dichos seys mil y seycientos y treze años, sacando desde la gente de Uari Uira Cocha Runa y Uari Runa hasta esta generación de yndios de Puron Runa, duraron y multiplicaron tres mil y dozientos años. Y comensaron otra gente, Auca Runa a multiplicar.\n\nDe cómo auía borracheras y taquies y no se matauan ni rreñían; todo era holgarse y hazer fiesta. Y no entremetían ydúlatra ni serimonias ni hecheserías ni males del mundo.\n\nDe cómo guardauan las leys y hordenansas puesto por ellos y muría por ello y la ley de sus mojones y términos por el rrey y señor y capitanes que defendían en aquel tienpo.\n\nDe cómo a sus mugeres no se halló adúltera ni auía puta ni puto porque tenían una rrecla que mandaua que las dichas mugeres no le auían de dalle de comer cosa de sustancia ni ueuía chicha. Tenía esta ley y ancí no se hacía garañona ni adúltera en este rreyno las yndias mugeres.\n\nDe cómo se casauan uírgenes y donzellas y lo tenían por onrra de ellos y la uirginidad te de edad de treynta años. Entonses se casauan y le dauan dote pobre; de lo que tenían le partían.\n\nQuestos dichos yndios de Purun Runa comensaron a poblarse en tierra uaxa y buen tenple y callente. Ydeficaron casas de pucullo. Dallí comensaron alsar paredes y cubrieron casas y sercos y rreduciéronse y tubieron plaza, aunque no supieron hazer adobes, cino toda era de piedra.\n\nY labraron chacras y sacaron asecyas de agua.\n\nAdoraua con ello a Dios y ací no le enbiaua Dios su castigo a esta gente. Y ancí multiplicó mucho.\n\nEstos yndios de Puron Runa comensaron a texer rropa con uetas de colores y tiñer lana de colores y criar mucho ganado, uacay, paco. Y comensaron buscar plata y oro y la plata destos dichos fueron llamados puron cullque, puron cori; el cobre, anta; la payla, coyllo uaroc; el plomo, yana tite; estaño, yurac tite; oro pimente, atocpa corin. Comensaron a hazer bestidos de plata y de oro macizo, canipo, chipana guayta, aquilla, meca, poronco, tinya, cusma, taua cacro, topo y otras baxillas y galanterías y rrequiesas desta gente.",
     "original_source": "Spanish (with Quechua words and phrases) from the Royal Library, Copenhagen, GKS 2232 4o, the online diplomatic transcription at poma.kb.dk (Rolena Adorno and Ivan Boserup, eds.); editorial bracketed glosses, [sic] marks, footnote numbers and running headers removed, so the text reads as one passage; Guaman Poma's spelling kept",
     "translation": "PURUN RUNA: Of this third age of Indians called Purun Runa, descended from Noah who came out of the flood, an increase of the Wari Wira Qucha Runa and of the Wari Runa:\n\nAnd these people lived and multiplied very greatly, like the sand of the sea, so that they did not fit in the kingdom of the Indians, and they multiplied for one thousand and thirty-two and one hundred years.\n\nThese Indians began to make woven and spun clothing, awasca [ordinary cloth] and of cumbi [fine], and other elegances and gallantries and plumages.\n\nThey built houses and walls of stone, covered with straw.\n\nAnd they raised kings and lords and captains; the said legitimate ones of Wari Wira Qucha [the primitive lords] they called capac apo, with their retinue and their litters, pacarimoc apo [powerful lord, original lord].\n\nHow they proceeded from good blood and had commandment and law and set boundaries to their holdings and lands and pastures and fields, each lord in each town. And they had their wives married and conversed and gave dowries and gave one another good examples and teaching and punishments. And there was justice among them and there was ordinance and law and they began to make bravery, and among them went much charity.\n\nAnd therefore they ate in public in the plaza and danced and sang.\n\nAnd there were people; like ants they multiplied. They began to make order and they gave themselves comforts and opened roads for themselves by which one follows now. And with the little shadow they adored the Creator.\n\nAnd of the said six thousand six hundred and thirteen years, subtracting from the people of Wari Wira Qucha Runa and Wari Runa up to this generation of Indians of Purun Runa, they lasted and multiplied three thousand two hundred years. And another people, Auca Runa, began to multiply.\n\nHow there were drinking bouts and taquies [ceremonial dances] and they did not kill or quarrel; all was merrymaking and feasting. And they brought in no idolatry or ceremonies or witchcraft or evils of the world.\n\nHow they kept the laws and ordinances set by them and died for it, and the law of their boundaries and limits, by the king and lord and captains who defended them at that time.\n\nHow among their women no adulteress was found, nor was there whore or catamite, because they had a rule that the said women were not to be given food of any substance nor drink chicha. They had this law, and so the Indian women did not become wantons or adulteresses in this kingdom.\n\nHow they married virgins and maidens and held it as their honour, and virginity until the age of thirty. Then they married and gave a poor dowry; they divided what they had.\n\nThese said Indians of Purun Runa began to settle in low land of good, warm climate. They built houses of pucullo. From there they began to raise walls and roof houses and enclosures and gather together, and had a plaza, although they did not know how to make adobes, but all was of stone.\n\nAnd they worked fields [sementera] and drew irrigation channels.\n\nWith this they adored God, and so God did not send his punishment on these people. And so they multiplied greatly.\n\nThese Indians of Purun Runa began to weave clothing with coloured bands and dye wool in colours and raise much livestock, huacaya [camelid], paco [alpaca]. And they began to seek silver and gold, and the silver of these was called purun cullque [native silver], purun cori [native gold]; copper, anta; pewter, coyllo huaroc; lead, yana tite; tin, yurac tite; gold dust, atocpa corin. They began to make garments of solid silver and gold, ornaments, vessels, drums, garments, brooches and other vessels and gallantries and riches of this people.",
     "translator": "English by this lane from the Spanish (no public-domain English; Quechua phrases glossed from the poma.kb.dk notes)",
     "url": "http://www.kb.dk/permalink/2006/poma/58/es/text/",
     "rights": "public domain (1615 manuscript); transcription by the Royal Library, Copenhagen; English translation by the lane"
    }
   ],
   "sources": [
    {
     "citation": "Felipe Guaman Poma de Ayala, Nueva corónica y buen gobierno (1615), GKS 2232 4o, Royal Library, Copenhagen; transcription and notes at poma.kb.dk",
     "url": "http://www.kb.dk/permalink/2006/poma/titlepage/en/text/"
    }
   ],
   "notes": "The fourth age, Auca Runa (pp. 63-78), is the age of war and is not reproduced here; it carries the lines that the Incas came out of it. The dates, 6,613 years in all, are the author's own sums and do not add up exactly (see the editors' notes at poma.kb.dk). The Christian frame (descent from Noah, Spaniards as ancestors of the first Indians) is Guaman Poma's own."
  },
  {
   "id": "huarochiri",
   "people": "Checa and Yauyos (Huarochirí)",
   "region": "Huarochirí, Peru",
   "latitude": -11.9,
   "longitude": -76.4,
   "direction": "decline",
   "scheme": "Deathless huaca ages, then now.",
   "map_story": "In the earliest age, when people die they come back to life on the fifth day, and crops ripen five days after sowing. The returned dead say they are eternal now and will never die. People multiply until food runs short and they farm the cliffs. Then one dead man comes home a day late. His wife, angry at waiting, throws a corncob at him. His soul hums and flies away, “and from then until now the dead no longer return”. Under the huaca Huallallo Carhuincho each couple may bear only two children, and eats one himself, until the huaca Paryaqaqa drives him out and expels the old people.",
   "map_source": "Huarochirí Manuscript, chs. 1, 27, c. 1608",
   "text_date": "c. 1598-1608 (Quechua manuscript compiled for Francisco de Avila)",
   "recorded": "Anonymous Quechua compilation, made at the direction of the extirpator of idolatries Francisco de Avila from the oral accounts of the Checa and Yauyos peoples of Huarochiri province, highlands above Lima, Peru; Biblioteca Nacional de Espana ms. 3169, chapter 1 (f. 64r-v) and chapter 27 (ff. 97v-98r).",
   "original_language": "Quechua (Huarochiri, c. 1608)",
   "excerpts": [
    {
     "label": "The first ages of huacas: Yanananca Tutananca, Huallallo Carhuincho, Pariacaca (chapter 1)",
     "citation": "Huarochiri Manuscript, ch. 1, f. 64r-v",
     "original": "Ancha ñaupa Pachaca huc huaca ñiscan Yanañamca tutañamca sutioc carcan cay huacacunactan quepanpi huc huacatac huallallo caruincho sutioc atircan ña atispas canan runacta yscayllata huachacunampac camarcan huctas quiquin micorcan huctas mayquentapas cuyascanta causachicorcan yayan maman chaymantas chay pachaca huañuspapas pihcca punchaollapitac causarimpurcan ynaspa micuyninri tarpuscanmanta pihcca punchaollapitacsi pocorcan cay llactacunari tucoy hinantin llactas yunca sapa carcan chaysi ancha achca runacuna huntaspas ancha millayta causarca chacranpacpas cacactapas patactapas yanca aspispa allallaspa chay chacracunas canancamapas tucoy hinantin cacacunapi huchoyllapas atunpas ricurin hinaspari chay pacha pisco cunari ancha çumaccamas carcan huritupas caquipas tucoy quello sapa puca sapa chaycunas quepanpi ña may pacham huc hucatac pariacaca sutioc ricurimurca chay pachas ynantin runascanhuan antiman carcoy tucorcan chay atiscancunacta y quipampim pariacacap pacarimuscantauan rimasun.",
     "original_source": "Quechua text of the 1608 manuscript as printed in the paleography of Jose Maria Arguedas, Dioses y hombres de Huarochiri (Lima 1966), taken from an OCR of the archive.org scan; line-end hyphenation repaired, one OCR letter (c-cedilla) restored; the Spanish translation printed beside it is in copyright and is not reproduced",
     "translation": "In very ancient times there was a huaca called Yanañamca Tutañamca. After these huacas there appeared another huaca named Huallallo Carhuincho, and he overcame them. Having overcome them, he commanded the people to bear only two children each: one of the two he himself devoured, and the other, whichever one the father and mother loved, he let live. And in that age, even when people died, they came back to life on the fifth day; and their food, from what they had sown, ripened in only five days. All these villages, the whole region, were hot lowland (yunca), and so very many people filled it, and they lived in great wretchedness: for their fields they dug and scratched at the crags and the ledges, wherever they could. Even now those fields show everywhere on all the crags, small and great. And in that age the birds were very beautiful, the huritu and the caqui, every one of them yellow, every one of them red.\n\nAfterwards another huaca, named Pariacaca, appeared. At that time he drove (them) out toward the Antis together with all the people (the subject of the verb is not marked in the Quechua; it is Pariacaca who prevails and Huallallo and his people who are expelled). Of those later events, and of Pariacaca's own coming-forth, we shall speak next.",
     "translator": "English by this lane directly from the Quechua (no published English reproduced); some words of the Quechua are rare and the rendering is provisional",
     "url": "https://archive.org/details/manuscrito-de-huarochiri-j-m-arguedas-completo-abbyy",
     "rights": "original public domain (1608); English translation by the lane"
    },
    {
     "label": "The dead who came back on the fifth day, and the corncob (chapter 27)",
     "citation": "Huarochiri Manuscript, ch. 27, ff. 97v-98r",
     "original": "[Capítulo 27] ymanam runacuna ñaupa pacha huañuspa pichca punchaopim cutimuni ñispa rimarcancu chay chaycunactam quellcason. ancha ñaupa Pachaca huc runa huañuptin ayataca ynallas chura rayachircan pichca ponchao cascan cama chaysi animanri huc chuspi chicallan, sio, nispa pahuac carcan, cay ña pachuaptinsi ñam rin pariacaca camacnicchic ruracmn chicta ricumuypac ñispas ñircancu huaquinmi canan manas chay pachaca pariacaca carcancho ynallas hanac ñicman pahuarcan yauri llanchaman llaymantas manarac pariacacapas, carumchupas ricuriptintacsi yauri llanchapi vichicancha ñisca siprs runacunaca pacarimurcan. canan pichca ponchaomanta ñatac cutimuc carcan chay na, cutimuptnsi micuycunacta vpyaitapas camarispas suyac carcan chaysi ña chayamuspaca ñam cutimuni ñispalla yayancunahuanpas huauquincunahuan pasan cha cusicuc carcan mana nam cananca viñaypas huaño saccho ñispa. chay pachas canan runacuna ancha mirarcan micunampacpas ña cay tarispa cacactapas patactapas chacrampac allichaspa ancha ña carispa causarcancu. chay ynucaptinsi chay pacha vc runa huamurcan ña hua nuptinsi chay runap yayancuna huauquincunapas huarminpas suyarcan na chayamunancaptin pihcca ponchaonimpi chaysi cay runacamanatac chayamurcanchu cayantin ponchaopis soctantm ponchaopirac chayamurcan chaysi yayanpas huauquinpas huarminpas ancha piñaspa suyarcancu. ña chayamuptinsi huarminca piñaspa ymanam chica quellacanqui huaquinin runacunaca mana pisipaspam chaya cumon cancho cayna yanca suya chicu huanqui ñispas [f. 98] ancha pina payarcan chay hina piñaspas huarminca huc curumtayhuan chay animacha yamucta chocarcan hina chucaptinsi tuylla sio, ñispa cutircan chaymantas canan mana ña pi runa huañupt npas cutimuccho carcan.",
     "original_source": "Quechua text of the 1608 manuscript as printed in Arguedas 1966, from an OCR of a poor scan; three clear OCR slips corrected (culimoni to cutimuni, pahuarcnn to pahuarcan, capital Pichca) and the rest left as read, so some Quechua spellings here are OCR noise",
     "translation": "[Chapter 27] How the people of the very ancient age, when they died, were said to come back on the fifth day. These things we shall write.\n\nIn the very ancient age, when a person died, they simply left the corpse laid out for the full five days; and the soul would leap out, no bigger than a little fly, with a \"sio!\" When it had leapt, they said: \"Now it goes to look upon Pariacaca, our maker and fashioner.\" But some now say that in that age Pariacaca did not yet exist, and that the soul flew straight up to Yaurillancha; and that, before Pariacaca and Carhuincho appeared, the people were born at the place called Yaurillancha Vichicancha.\n\nAnd after five days the dead man would come back again. When he returned, they waited with food and drink prepared, and he, saying \"Now I have returned!\", went about with his fathers and his brothers, glad: \"Now I shall not die any more, forever.\"\n\nAt that time the people multiplied exceedingly; there was not enough to eat, and they made fields on the crags and the ledges, and lived in hunger.\n\nWhile matters stood so, a certain man died. When he died, his father, his brothers and his wife waited. At the end of the fifth day he did not arrive; he came only on the sixth day, and the father, the brothers and the wife, waiting, were very angry. When he arrived, his wife, angry, said: \"Why are you so slow? Other people come back without being late; you have made me wait for nothing.\" Raging at him, the wife seized a corncob and struck that little soul as it arrived. When she struck it, it said \"Sio!\" and went straight back. And from then on no person who dies comes back again.",
     "translator": "English by this lane from the Quechua, checked against the sense of Arguedas's Spanish (not reproduced); provisional",
     "url": "https://archive.org/details/manuscrito-de-huarochiri-j-m-arguedas-completo-abbyy",
     "rights": "original public domain (1608); English translation by the lane"
    }
   ],
   "sources": [
    {
     "citation": "Jose Maria Arguedas (ed. and tr.), Dioses y hombres de Huarochiri, Lima: Museo Nacional de Historia / Instituto de Estudios Peruanos, 1966 (Quechua paleography and Spanish; copyright, Quechua only used here)",
     "url": "https://archive.org/details/manuscrito-de-huarochiri-j-m-arguedas-completo-abbyy"
    },
    {
     "citation": "Frank Salomon and George L. Urioste, The Huarochiri Manuscript (Austin: University of Texas Press, 1991), English; in copyright, not quoted",
     "url": "https://utpress.utexas.edu/"
    }
   ],
   "notes": "The Quechua of the Huarochiri manuscript is public domain as a 1608 text; the modern Spanish and English translations are copyright and are not reproduced. Ch. 1 is the manuscript's own sequence of ages: Yanañamca Tutañamca, then Huallallo Carhuincho (people return from death on the fifth day, crops ripen in five days, two children each, one eaten), then Pariacaca. Ch. 27 explains the end of the return of the dead."
  },
  {
   "id": "inuit",
   "people": "Polar Inuit (Inughuit)",
   "region": "Thule district, northwest Greenland (Denmark)",
   "latitude": 77.5,
   "longitude": -69.0,
   "direction": "both or cyclic",
   "scheme": "Darkness without death, then Light.",
   "map_story": "The earth drops from the sky. Babies come out of the earth and eat soil. People do not know death, and they grow very old. Nor do they know the sun: they live in the dark, and burn water in their lamps. The people who do not know how to die grow too many and overfill the earth, and a mighty flood comes. When people have grown fewer, two old women talk. One would do without daylight if they could also be without death. The other refuses: “we will have both Light and Death”. As she speaks, it is so. With light, people can go seal-hunting and no longer eat soil, and the dead go up to heaven and grow luminous.",
   "map_source": "Rasmussen 1908: 99–102",
   "text_date": "told 1903-04; published 1908 (Danish 1906)",
   "recorded": "Knud Rasmussen took the account from an old woman, Arnaluk, in the Thule (Avanersuaq) district of northwest Greenland, Denmark, with a variant from Aisivak; printed in The People of the Polar North (London, 1908), ch. \"The Creation\", pp. 99-102, from his Danish originals as edited by G. Herring.",
   "original_language": "Inuktun (Polar Eskimo), printed in English",
   "excerpts": [
    {
     "label": "The Creation: Arnaluk's account and Aisivak's variant (whole chapter opening)",
     "citation": "Rasmussen, The People of the Polar North, London: Kegan Paul, 1908, pp. 99-102",
     "translation": "THE Polar Eskimos have based their ideas of life on a series of legends and customs which have been handed down by oral tradition for untold generations. Their dead forefathers, they say, enshrined all their wisdom and all their experiences in what they related to those who came after them. And none may accuse the dead of untrustworthiness. Wisdom goes in a retrograde direction ; none can measure themselves with the fathers of the race, none can defy sickness and misfortune, and therefore people are still subject to all the old prohibitions. If there should be anything they do not understand, they believe it all the same, \" for,\" they say, \" who can prove that what he does not understand is wrong? And is it not wiser to bow to it and obey, when you are too ignorant and incapable to draw up anything better yourself?\" That is the sort of reply you receive to inquiries.\n\nBut light can only be thrown on their primitive conceptions of the world by their own reflections thereupon ; so, in what follows, I shall record as objectively as possible the observations that I made in association and conversation with them.\n\nAn old woman named Arnaluk told me the following story of the Creation.\n\nOur forefathers talked much of the making of the world and of men — at that time so very long ago.\n\nThey did not understand how to hide words in strokes, like you do ; they only told things by word of mouth, the people who lived before us ; they told of many things, and that is why we are not ignorant of these things, which we have heard repeated time after time, ever since we were children. Old women do not fling their words about without meaning, and we believe them. There are no lies with age.\n\nThat time, very long ago, when the earth was made, it dropped down from above — the soil, the hills and the stones — down from the heavens ; and that is how the world came into existence. When the world was made, people came. They say that they came up out of the earth. Babies came out of the earth. They came out among the willow bushes, covered with willow leaves. And they lay there among the dwarf willows with closed eyes and sprawled. They could not even crawl about. They got their food from the earth.\n\nThen there is a story of a man and a woman ; but how can it be ? It is a riddle — when did they find each other, when did they grow up ? I do not know. But the woman made babies' clothes and wandered about. She found the babies, dressed them, and brought them home.\n\nThat is how there came to be so many people.\n\nWhen there were so many of them, they wanted dogs. And a man went out with dog's harness in his hand, and began to stamp on the ground, calling \" Hoc, hoc, hoc ! \" Then the dogs sprang out of little tiny mounds. And they shook them- selves well, for they were covered with sand. That is how men got dogs.\n\nBut men increased ; they grew more and more numerous. They did not know Death, at that time so very long ago, and they grew very old ; at length they could not walk, they grew blind and had to lie down.\n\nNor did they know the Sun ; they lived in the dark ; the daylight never dawned. It was only inside the houses that there was light ; they burnt water in the lamps ; at that time water would burn.\n\nBut the people who did not know how to die grew too many; they overfilled the earth — and then there came a mighty flood. Many men were drowned, and men grew fewer. The traces of this flood are to be found on the tops of the high hills, where you often find shells.\n\nThen when men had grown fewer, two old women began one day to talk to each other. \" Let us do without the daylight, if at the same time we can be without Death ! \" said the one ; doubtless she was afraid of death. \"Nay!\" said the other, \" we will have both Light and Death.\" And as the old woman said those words, it was so — Light came and with it Death.\n\nIt is said that when the first man died, they covered up the corpse with stones. But the body came back ; it did not properly understand how to die. It stuck its head up from the stone sleeping-place and tried to get up. But an old woman pushed it back.\n\n\" We have enough to drag about with us and our sledges are small ! \"\n\nThey were, you must know, just about to start on a sealcatching expedition.\n\nAnd so the corpse had to return to its stone grave.\n\nAs men by this had light, they could go on long seal-hunting expeditions, and no longer needed to eat the soil. And with Death came the Sun, the Moon, and the Stars.\n\nFor when people die, they go up to Heaven and grow luminous.\n\nThat is what our forefathers used to tell us, and their tales gave us knowledge.\n\nAnother old woman, Aisivak, gave me a variation of this account when I asked her about the origin of man. In the beginning, she said, the world was inhabited only by two men, who were both great magicians. As they wished to grow more in number, one of them altered his body, so that he might give birth to children, and after that they had many children.\n\nHow the first two men were created, Aisivak did not know, however. And where? Nor did she know that ! \"The world is so great, and we know so little,\" she explained.",
     "translator": "English as printed 1908, from Rasmussen's Danish, ed. G. Herring (OCR text of the archive.org scan; hyphenation repaired)",
     "url": "https://archive.org/details/peopleofpolarnor00rasmuoft",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Knud Rasmussen, The People of the Polar North: A Record, compiled from the Danish originals and edited by G. Herring, London 1908",
     "url": "https://archive.org/details/peopleofpolarnor00rasmuoft"
    }
   ],
   "notes": "Related account from the Iglulik (Nunavut, Canada) in Rasmussen, Intellectual Culture of the Iglulik Eskimos (1929), where an earlier world of other people ends and the first people live in the dark, eat earth and do not die until an old woman decrees death; that volume is in copyright and not quoted."
  },
  {
   "id": "kalapuya",
   "people": "Atfalati (Tualatin) Kalapuya",
   "region": "Willamette valley, Oregon, USA",
   "latitude": 45.5,
   "longitude": -123.1,
   "direction": "both or cyclic",
   "scheme": "Four peoples, then the new.",
   "map_story": "“In olden times people swarmed in the region of the Columbia and Willamette rivers. No sickness prevailed and everybody grew up to old age.” Then the world turns upon itself and all of them become stars, except one girl, whom a dog takes for a wife. Her children are the second people. When they hear that a new people will soon come, they retire, and are changed into the pebbles that glitter on the river bottoms. The third people are drowned in a flood that two women dance down, and live on as salmon, beavers and seals in the depths of the sea. Crow teaches the fourth people to hunt and to dig roots, and water is made for them. Then the new people arrive.",
   "map_source": "Gatschet 1881: 60–63, recorded 1877",
   "text_date": "recorded 1877; read 16 March 1880; printed 1881",
   "recorded": "Albert S. Gatschet took the myth down in 1877 from an Atfalati (Tualatin) Kalapuya speaker in the Willamette valley, Oregon, USA; read to the Anthropological Society of Washington on 16 March 1880 and printed in its Abstract of Transactions (1881), pp. 60-63. The printed text is an English rendering.",
   "original_language": "Atfalati Kalapuya, printed in English",
   "excerpts": [
    {
     "label": "The Four Creations of Mankind (whole myth)",
     "citation": "Gatschet, \"The Four Creations of Mankind: A Tualati Myth,\" Abstract of Transactions of the Anthropological Society of Washington, 1881, pp. 60-63",
     "translation": "In olden times people swarmed in the region of the Columbia and Willamette rivers. No sickness prevailed and everybody grew up to old age. Five men then started out on a hunting expedition, taking with them a dog. They camped out five nights, and on the evening of the fifth day, when the dog came home, a little girl asked : \" How much game has been killed by your party? \" The dog made no reply. The little girl asked the same question five times, when the dog replied: \"Five were killed.\" After this the world turned upon itself, all human beings became stars, and there was nobody left on earth save the girl, whom the dog took to himself for a wife. She first bore to him a dog and a babe, and becoming pregnant a second time was again delivered of a babe and a dog. From these children there came other children, and the country again swarmed with people. Then one man said to another : \"A new people will soon come in large numbers ; we had better retire from here, or be changed into some other form, for in a short space of time there will be none of us left on earth.\" The man who said this was a chief, and he traveled all over the land and told everybody the same thing. When he returned to his home all the people had been transformed into the pebbles which still glitter from the bottoms of the rivers.\n\nOf old there was no water on the earth ; men sucked the moisture from wooden sticks, and snapped their tongue for water. Then a third people settled on the earth and became numerous. Two women stole an infant girl and kept her. secretly for years. She grew up to be a maiden and went out to dig kamas. A flint-boy found her on the kamasfields and brought her back to her mother. The two women who had stolen her became angry thereat and danced to make it rain. It rained for twenty days, and a flood covered all the mountain-tops. Everybody perished except the girl, and the flint-boy who had grown up to be a flint-man. He hid her in his armpit, and upon this the waters subsided. Perceiving the two women who had caused the rain to come down in such torrents, he put them to death, and on burning them he collected their ashes and blew them up to the sky, and said : \" You shall no longer travel on earth ; you shall be clouds, and only when the clouds become heavy, then it will rain. That is all will remain of you.\" This is why no one can make rain now.\n\nThen all human beings were changed into animals that live in the water; some into salmon, some into eels, some into beavers, and other aquatic animals. Thus it came that \"this our ancient people\" now live in the depths of the sea. They are there as large and small salmon, lobsters, sea otters, land otters, minks, seals, and other monsters of the deep. This is the third generation of mankind.\n\nBut from the flint-boy and the girl another people grew up, and their descendants filled the world for the fourth time. In those days there lived in a lodge a poor family consisting of a woman and her husband, a son and a little daughter. One day a crow came into the lodge said to the man : \" Make a bow and arrows !\" When he had finished these the crow said : '* Now go out out and hunt in the woods; kill the white-tailed deer, the elk, tlie black bear, the cougar, the wild cat, and the grizzly bear; kill all kinds of animals, eat their flesh, make blankets and dresses for yourselves from their skins which are good to wear, and grow rich.\" Thus spoke the crow to the man ; to the woman it said: Take a stick, sharpen the end, and dig kamas root, the wild carrot, and other eatable roots in the ground ; get the wild potato out of the swamp; then you will be poor no longer; and give up the daughter to me; I shall take care of her.\"\n\nThen the mother inquired of the crow: \"How can you take care of my child ? \" The crow answered, \" I shall lay her down on my wing.\" \" But she might fall down,\" said the mother. \" She cannot possibly fall,\" said the crow, \"but let us see, let us try.\" The crow put the child on its wings ; high up it went into the sky ; down again it flew, wavered and beat its wings, but the child did not fall. Then the mother consented and delivered the child to the crow, which flew ofl*.\n\nThe couple did as the crow had told them ; their food became abundant ; they got rich and remained in their lodges one year. In the meanwhile the crow had picked up a small pebble and threw it into the fire, near which the little girl was playing. Suddenly the pebble burst to pieces and struck the girl on her belly. Thus she became pregnant, and two months after was delivered of a son. She was but one year old when she bore that child. In five days the child talked, in ten days it walked around, in fifteen days it started out hunting birds, in twenty days it killed a pheasant, in twentyfive a young deer, in thirty a large deer, in thirty-five a young elk, in forty a large elk. Then the boy said to his grandmother, \"I want to drink water.\" She replied, \"There is no water.\" He said, \"Wherefore is there no water?\" She answered, \" There never has been any water since people were created.\" The boy said, \" It is bad that that there is no water, for pretty soon a new people will come, and water will be welcome to them. How did you do when you wanted to drink?\" The grandmother said, \"From the trees we peeled off the bark and sucked or lapped up the sap or moisture.\" The boy said, \" It is not good to do so ; I am going to look out for water. Do you see the sun standing in the sky ? \" \" Yes,\" replied she. \" Do you see the moon ? That is the place where I am going to get the water, and if there is none, I will go to the sun ; perhaps they have some water there.\" \" That's right,\" said the grandmother.\n\nThe boy set out and arrived at the house of the moon. The moon asked, \" Where do you come from ? \" The boy said, \" I am traveling in search of water.\" The moon said, \" I have no water here but the sun has water. The sun is angry now, but you go there and I will give you good smelling grass to take along with you. The sun has a child, and that child will smell the grass, and then the sun will give you water.\" The boy said, '* Hand me over the grass.\" And the moon gave him the grass and then the boy started out for the sun's house. There he saw the daughter of the sun. \" Oh,\" she said, \" you smell so good ! \" \" Yea,\" said the boy, \" I smell good ! Hurry- up and give me some water.\" And grasping a wooden vessel, he went to get water, telling her to come with him. They went to the nearest house and there he beheld water. On the shore of the lake was a canoe with two paddles lying in it. Overwhelmed with joy, the boy exclaimed, \" Oh, what a nice canoe!\" The sun's daughter said, \"Step into it and let us play on the water ; turn your face the other way.\" And the boy stepped into the canoe and dipped the oars in the water. \" Now let us go ; let us go all around, everywhere,\" he said to the water.\n\nThereupon the waters were loosened all around, everywhere the waters started and sprung up. Thus the boy first made the sea, then the larger rivers, then all the creeks, streams, and streamlets, and when he had done he exclaimed : \" Now, I have made and finished all the waters, and the waters are good ! When the new people arrive they will have water enough and will never be in want of it.\"\n\nThis was the life and end of the fourth people on earth.",
     "translator": "English as printed by A. S. Gatschet, 1881 (OCR text of the archive.org scan, hyphenation and obvious OCR slips repaired: kamas, woman, Hurry)",
     "url": "https://archive.org/details/abstracttransac00powegoog",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "A. S. Gatschet, \"The Four Creations of Mankind: A Tualati Myth\", Abstract of Transactions of the Anthropological Society of Washington, Washington 1881, pp. 60-63",
     "url": "https://archive.org/details/abstracttransac00powegoog"
    }
   ],
   "notes": "Reprinted in Melville Jacobs, Kalapuya Texts (1945), pp. 173-178, and in Jarold Ramsey, Coyote Was Going There (1977), pp. 106-110 (both in copyright, not quoted)."
  },
  {
   "id": "pomo",
   "people": "Clear Lake Pomo",
   "region": "Lake County, California, USA",
   "latitude": 39.0,
   "longitude": -122.8,
   "direction": "ascent",
   "scheme": "Five worlds, each destroyed for incest.",
   "map_story": "Four times the creator makes people, and four times he destroys them. The first people intermarry, turn into idiots and bear puny children, so he washes them away in a flood. The next sleep with their own children and act like animals, and the Fire-Man burns them. The third freeze under snow and ice. After each destruction a teacher comes to instruct the new people and appoint guardians of the law, but the fourth are blown away by a whirlwind all the same. Before it, the creator guesses at the cause: “Maybe it is because they speak only one language that they are incestuous with their own children”. So the fifth people, ours, are taught different languages, so that they may not understand one another.",
   "map_source": "de Angulo 1935: 203–262, dictated by William Benson",
   "text_date": "dictated 1920s-30s; published 1935",
   "recorded": "Dictated in Pomo by William Ralganal Benson, a Clear Lake (Eastern) Pomo man of Lake County, California, to the linguist Jaime de Angulo, who translated it as \"Pomo Creation Myth,\" Journal of American Folk-Lore 48 (189), 1935, pp. 203-262.",
   "original_language": "Pomo (English translation printed with interlinear Pomo)",
   "summary_long": "In the version dictated by William Ralganal Benson, the creator Marumda, \"the Old Man\", makes people five times. Each time he first tries out the stuff of the people. He pulls hairs from his arm and scatters them, and deer-people, bear-people and others stand up; he breaks sinew into pieces and hairless people like ourselves appear; he makes people of flint, and these fly down on others like birds. He tells each group what to eat and where to live, and then goes home to the north. After a time he dreams that the people are sleeping with their own children.\n\nThe first world ends by water. Marumda floats to his elder brother Kuksu in a cloud-house and reports that the people are fucking their own kin (“intermarrying”, in Benson’s English), turning into idiots and begetting puny children. Kuksu agrees (\"We never taught them to do this\"), the two smoke a pipe to the four directions, and it rains four days until the flood covers the land. Marumda himself flees to a peak and is lifted out in a spider-web basket by his grandmother. Later Kuksu suggests that the earlier people may have inherited their bad tendencies from the bones left in the ground.\n\nThe second world ends by fire. Marumda goes east to the Fire-Man, who at first refuses, and orders him to burn the world because the people are \"incestuous with their own children\" and are \"acting like animals\". The Fire-Man shoots fire-arrows to the four quarters and the zenith.\n\nThe third world ends by snow and ice, after Marumda again smokes with Kuksu; Kuksu answers that after a while he will try another kind.\n\nFor the fourth, Marumda reasons aloud that the people may be incestuous because they speak only one language, with older sisters and with younger, and begin to bear puny and deformed children, unable to hunt. Kuksu advises a whirlwind and says the next people must be taught different languages so that they cannot understand one another. The Whirlwind-Man whirls the cloud-house north and blows the villages away.\n\nThe fifth and last making is done from willow sticks planted in a valley, with a string tied to Marumda's ear that tugs him awake as the sticks become people. He teaches them the bow, flint arrowheads, basket-weaving, acorns, nets and the metate, and tells them, \"Live righteously and your people will be healthy\". Benson ends with his own summary: four times Marumda made people and destroyed them, by water, fire, snow and whirlwind, and the fifth people are the present ones, in many languages and colours.",
   "excerpts": [
    {
     "label": "First world: the people intermarry and are to be washed away (par. 51)",
     "citation": "de Angulo 1935, par. 51, p. 241",
     "translation": "They are intermarrying, they are turning into idiots, and their children grow puny.",
     "translator": "Jaime de Angulo, 1935",
     "url": "https://archive.org/details/sim_journal-of-american-folklore_july-september-1935_48_189",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "First world: the creator on the cause (par. 52)",
     "citation": "de Angulo 1935, par. 52, p. 241",
     "translation": "Our people have become like birds, they have become like deer! They sleep with their own children.",
     "translator": "Jaime de Angulo, 1935",
     "url": "https://archive.org/details/sim_journal-of-american-folklore_july-september-1935_48_189",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Fourth world: one language blamed for the incest (par. 154)",
     "citation": "de Angulo 1935, par. 154, p. 253",
     "translation": "Maybe it is because they speak only one language that they are incestuous with their own children,",
     "translator": "Jaime de Angulo, 1935",
     "url": "https://archive.org/details/sim_journal-of-american-folklore_july-september-1935_48_189",
     "rights": "in copyright, short quotation"
    }
   ],
   "sources": [
    {
     "citation": "J. de Angulo, \"Pomo Creation Myth,\" Journal of American Folk-Lore 48, no. 189 (1935): 203-262",
     "url": "https://archive.org/details/sim_journal-of-american-folklore_july-september-1935_48_189"
    }
   ],
   "notes": "In copyright (or of unclear status): quotations are kept short and the full telling is summarised. The paragraph numbers are de Angulo's. No older public-domain Pomo version of this myth was found. The excerpts carry no original-language text: the Pomo is printed interlinear in the source and is not reproduced here."
  },
  {
   "id": "navajo",
   "people": "Diné (Navajo)",
   "region": "Arizona and New Mexico, USA",
   "latitude": 37.0,
   "longitude": -110.0,
   "direction": "ascent",
   "scheme": "Up through four lower worlds.",
   "map_story": "The first world is red and its people are twelve kinds of insect. They commit adultery with one another, are thrown out, and fly up through a hole in the sky into the blue world, then the yellow. In the fourth world there is no sun, moon or star. The gods tell them they have the claws of beasts and insects and smell bad. They lay ears of white and yellow corn between buckskins, the wind blows through, and the ears become First Man and First Woman. Their first children are hermaphrodite twins. First Man brings home a deer, and First Woman says, “Thanks, my vagina.” The sexes live apart for four years, the women starve, and their transgressions breed monsters. After a flood the people climb a reed into this world, and one twin dies, the first death.",
   "map_source": "Matthews, Navaho Legends, recorded 1880s–1897",
   "text_date": "recorded 1880s-1890s; published 1897",
   "recorded": "Washington Matthews, army surgeon and ethnologist, took the Navaho origin legend down from Navaho singers (chiefly Laughing Singer) at Fort Wingate, New Mexico, USA, in the 1880s and 1890s, with the Navaho text and his English translation; published 1897 as Navaho Legends.",
   "original_language": "Navajo (Dine bizaad), printed in English translation",
   "excerpts": [
    {
     "label": "The first three worlds: the quarrelling insect people, adultery, expulsion upward (paras 136-154)",
     "citation": "Washington Matthews, Navaho Legends, Memoirs of the American Folk-Lore Society 5, Boston and New York 1897, The Navaho Origin Legend, I. The Story of the Emergence, paras 136-154, pp. 63-67",
     "translation": "136. At Tb'bi/^aski^/i (in the middle of the first world), white arose in the east, and they regarded it as day there, they say ; blue rose in the south, and still it was day to them, and they moved around ; yellow rose in the west and showed that evening had come ; then dark arose in the north, and they lay down and slept. 137. At Tb'bi/7/askiVi water flowed out (from a central source) in different directions ; one stream flowed to the east, another to the south, and another to the west. There were dwelling-places on the border of the stream that flowed to the east, on that which flowed to the south, and on that which flowed to the west also.\n\n138. To the east there was a place called Tan (Corn), to the south a place called Nahodfoola, and to the west a place called Zokatsosaka^ (Standing Reed). Again, to the east there was a place called Essa/ai (One Pot), to the south a place called ToV/ad^M/ (They Come Often for Water), and to the west a place called Dsi//it.ribe^o<£-a.n (House Made of the Red Mountain). Then, again, to the east there was a place called Ze'ya^o^-an (Under-ground House), to the south a place called T^iltriW/za (Among Aromatic Sumac), and to the west a place called Tse'/itsibe^ogan (House Made of Red Rock).\n\n139. Holatjf Di/yi7e (dark ants) lived there. HolatJi Litsi (red ants) lived there. Tanilai (dragon flies) lived there. T^alUa (yellow beetles) lived there. Womtli'zi (hard beetles) lived there. Tse'yoa/i (stone-carrier beetles) lived there. Km/i'.sin (black beetles) lived there. MaiUan (coyote-dung beetles) lived there. T^apani (bats) lived there. Tbtso' (white-faced beetles) lived there. WomstnWi (locusts) lived there. WonistnWikai (white locusts) lived there. These twelve people started in life there. 140. To the east extended an ocean, to the south an ocean, to the west an ocean, and to the north an ocean. In the ocean to the east lay Tieholtsodi ; he was chief of the people there. In the ocean to the south lived 77zaltla//ale (Blue Heron), who was chief of the people there. In the ocean to the west lay (Frog), who was chief of the people there. In the ocean to the north was I<r/nifdsi/kai (White Mountain Thunder), and he was chief of the people there. 141. The people quarrelled among themselves, and this is the way it happened. They committed adultery, one people with, another. Many of the women were guilty. They tried to stop it, but they could not. Tieholtsodi, the chief in the east, said : \" What shall we do with them? They like not the land they dwell in.\" In the south Blue Heron spoke to them, and in the west Frog said : \" No longer shall you dwell here, I say. I am chief here.\" To the north White Mountain Lightning said : \" Go elsewhere at once. Depart from here ! \"\n\n142. When again they sinned and again they quarrelled, Tieholtsodi, in the east, would not speak to them ; Blue Heron, in the south, would not speak to them ; Frog, in the west, would say nothing ; and White Mountain Thunder, in the north, would not speak to them.\n\n143. Again, at the end of four nights, the same thing happened. Those who dwelt at the south again committed crime, and again they had contentions. One woman and one man sought to enter in the east (to complain to the chief), but they were driven out. In the south they sought to go in where Blue Heron lay, but again they were driven out. In the west, where Frog was the chief, again they tried to enter ; but again they were driven out. To the north again they were driven out. (The chief) said : \" None of you (shall enter here). Go elsewhere and keep on going.\" That night at Naho</oola they held a council, but they arrived at no decision. At dawn Tieholtsodi began to talk. \" You pay no attention to my words. Everywhere you disobey me ; you must go to some other place. Not upon this earth shall you remain.\" Thus he spoke to them.\n\n144. Among the women, for four nights they talked about it. At the end of the fourth night, in the morning, as they were rising, something white appeared in the east. It appeared also in the south, the west, and the north. It looked like a chain of mountains, without a break, stretching around them. It was water that surrounded them. Water impassable, water insurmountable, flowed all around. All at once they started.\n\n145. They went in circles upward till they reached the sky. It was smooth. They looked down ; but there the water had risen, and there was nothing else but water there. While they were flying around, one having a blue head thrust out his head from the sky and called to them, saying : \" In here, to the eastward, there is a hole.\" They entered the hole and went through it up to the surface (of the second world).\n\n146. The blue one belonged to the //ajtmsidme', or Swallow People. The Swallow People lived there. A great many of their houses, rough and lumpy, lay scattered all around. Each tapered toward the top, and at that part there was a hole for entrance. A great many people approached and gathered around 275 the strangers, but they said nothing.\n\n147. The first world was red in color ; the second world, into which the people had now entered, was blue. They sent out two couriers, a Locust and a White Locust, to the east, to explore the land and see if there were in it any people like themselves. At the end of two days the couriers returned, and said that in one day's travel they had reached the edge of the world — the top of a great cliff that arose from an abyss whose bottom they could not see ; but that they found in all their journey no people, no animals of any kind, no trees, no grass, no sage-brush, no mountains, nothing but bare, level ground. The same couriers were then dispatched in turn to the south, to the west, and to the north. They were gone on each journey two days, and when they returned related, as before, that they had reached the edge of the world, and discovered nothing but an uninhabited waste. Here, then, the strangers found themselves in the centre of a vast barren plain, where there was neither food nor a kindred people. When the couriers had returned from the north, the Swallows visited the camp of the newly arrived people, and asked them why they had sent out the couriers to the east. \" We sent them out,\" was the reply, \" to see what was in the land, and to see if there were any people like ourselves here.\" \" And what did your couriers tell you ?\" asked the Swallows. \" They told us that they came to the edge of the world, yet found no plant and no living thing in all the land.\" (The same questions were asked and the same answers given for the other points of the compass.) \" They spoke the truth,\" said the Swallow People. \" Had you asked us in the beginning what the land contained, we- would have told you and saved you all your trouble. Until you came, no one has ever dwelt in all this land but ourselves.\" The people then said to the Swallows : \"You understand our language and are much like us. You have legs, feet, bodies, heads, and wings, as we have : why cannot your people and our people become friends ? \" \" Let it be as you wish,\" said the Swallows, and both parties began at once to treat each other as members of one tribe ; they mingled one among the other, and addressed one another by the terms of relationship, as, my brother, my sister, my father, my son, etc. 148. They all lived together pleasantly and happily for twentythree days ; but on the twenty-fourth night one of the strangers made too free with the wife of the Swallow chief, and next morning, when the latter found out what had happened, he said to the strangers : \" We have treated you as friends, and thus you return our kindness. We doubt not that for such crimes you were driven from the lower world, and now you must leave this. This is our land and we will have you here no longer. Besides, this is a bad land. People are dying here every day, and, even if we spare you, you cannot live here long.\" The Locusts took the lead on hearing this ; they soared upwards ; the others followed, and all soared and circled till they reached the sky.\n\n149. When they reached the sky they found it, like the sky of the first world, smooth and hard with no opening ; but while they were circling round under it, they saw a white face peering out at them, — it was the face of Ni'lUi, the Wind. He called to them and told them if they would fly to the south they would find a hole through which they could pass ; so off they flew, as bidden, and soon they discovered a slit in the sky which slanted upwards toward the south ; through this slit they flew, and soon entered the third world in the south.\n\n150. The color of the third world was yellow. Here they found nothing but the Grasshopper People. The latter gathered around the wanderers in great numbers, but said nothing. They lived in holes in the ground along the banks of a great river which flowed through their land to the east. The wanderers sent out the same Locust messengers that they had sent out in the second world to explore the land to the east, to the south, to the west, to the north, to find out what the land contained, and to see if there were any kindred people in it ; but the messengers returned from each journey after an absence of two days, saying they had reached the end of the world, and that they had found a barren land with no people in it save the Grasshoppers. 151. When the couriers returned from their fourth journey, the two great chiefs of the Grasshoppers visited the strangers and asked them why they had sent out the explorers, and the strangers answered that they had sent them out to see what grew in the land, and to find if there were any people like themselves in it. \"And what did your couriers find ? \" said the Grasshopper chiefs. \" They found nothing save the bare land and the river, and no people but yourselves.\" \"There is nothing else in the land,\" said the chiefs. \" Long we have lived here, but we have seen no other people but ourselves until you came.\"\n\n152. The strangers then spoke to the Grasshoppers, as they had spoken to the Swallows in the second world, and begged that they might join them and become one people with them. The Grasshoppers consented, and the two peoples at once mingled among one another and embraced one another, and called one another by the endearing terms of relationship, as if they were all of the same tribe.\n\n153. As before, all went well for twenty-three days; but on the twenty-fourth one of the strangers served a chief of the Grasshoppers as the chief of the Swallows had been served in the loWer world. In the morning, when the wrong was discovered, the chief reviled the strangers and bade them depart. \" For such crimes,\" he said, \" I suppose you were chased from the world below : you shall drink no more of our water, you shall breathe no more of our air. Begone ! \"\n\n154. Up they all flew again, and circled round and round until they came to the sky above them, and they found it smooth and hard as before. When they had circled round for some time, looking in vain for an entrance, they saw a red head stuck out of the sky, and they heard a voice which told them to fly to the west. It was the head of Red Wind which they saw, and it was his voice that spoke to them. The passage which they found in the west was twisted round like the tendril of a vine; it had thus been made by the wind. They flew up in circles through it and came out in the fourth world. Four of the Grasshoppers came with them ; one was white, one blue, one yellow, and one black. We have grasshoppers of these four colors with us to this day.",
     "translator": "English as printed by Washington Matthews, 1897 (OCR text of the archive.org scan; hyphenation and footnote numerals removed; the diacritical letters of the Navaho names are garbled in the OCR and left as read)",
     "url": "https://archive.org/details/navaholegends00mattrich",
     "rights": "public domain"
    },
    {
     "label": "The fourth world: the gods, the unclean claws, the ears of corn made First Man and First Woman (paras 155-168)",
     "citation": "Washington Matthews, Navaho Legends, Memoirs of the American Folk-Lore Society 5, Boston and New York 1897, The Navaho Origin Legend, I. The Story of the Emergence, paras 155-168, pp. 67-70",
     "translation": "155. The surface of the fourth world was mixed black and white. The colors in the sky were the same as in the lower worlds, but they differed in their duration. In the first world, the white, the blue, the yellow, and the black all lasted about an equal length of time every day. In the second world the blue and the black lasted a little longer than the other two colors. In the third world they lasted still longer. In the fourth world there was but little of the white and yellow ; the blue and the black lasted most of the time. As yet there was neither sun, moon, nor star.\n\n156. When they arrived on the surface of the fourth world they saw no living thing ; but they observed four great snow-covered peaks sticking up at the horizon, — one at the east, one at the south, one at the west, and one at the north.\n\n157. They sent two couriers to the east. These returned at the end of two clays. They related that they had not been able to reach the eastern mountain, and that, though they had travelled far, they had seen no track or trail or sign of life. Two couriers were then sent to the south. When they returned, at the end of two days, they related that they had reached a low range of mountains this side of the great peak ; that they had seen no living creature, but had seen two different kinds of tracks, such as they had never seen before, and they described such as the deer and the turkey make now. Two couriers were next sent to the west. In two days these returned, having failed to reach the great peak in the west, and having seen no living thing and no sign of life. At last two couriers were sent to the north. When these got back to their kindred they said they had found a race of strange men, who cut their hair square in front, who lived in houses in the ground and cultivated fields. These people, who were engaged in gathering their harvest, the couriers said, treated them very kindly and gave them food to eat. It was now evident to the wanderers that the fourth world was larger than any of the worlds below.\n\n158. The day following the return of the couriers who went to the north, two of the newly discovered race — Kisani (Pueblos) they were called — entered the camp of the exiles and guided the latter to a stream of water. The water was red, and the Kisani told the wanderers they must not walk through the stream, for if they did the water would injure their feet. The Kisani showed them a square raft made of four logs, — a white pine, a blue spruce, and yellow pine, and a black spruce, — on which they might cross ; so they went over the stream and visited the homes of the Kisani.\n\n159. The Kisani gave the wanderers corn and pumpkins to eat, and the latter lived for some time on the food given to them daily by their new friends. They held a council among themselves, in which they resolved to mend their manners for the future and do nothing to make the Kisani angry. The land of the Kisani had neither rain nor snow ; the crops were raised by irrigation.\n\n160. Late in the autumn they heard in the east the distant sound of a great voice calling. They listened and waited, and soon heard the voice nearer and louder. They listened still and heard the voice a third time, nearer and louder than before. Once more they listened, and soon they heard the voice louder still, and clear like the voice of one near at hand. A moment later four mysterious beings appeared to them. These were : Bitsi's Zakai, or White Body, a being like the god of this world whom the Navahoes call //astreyal/i ; Bitsi's Dvtli'z, or Blue Body, who was like the present Navaho god T'o'nenili, or Water Sprinkler ; Bitsi's ZTtsoi, or Yellow Body ; and Bitsi's Zizi'n, or Black Body, who was the same as the present Navaho god of fire, ffastsezmi.\n\n161. These beings, without speaking, made many signs to the people, as if instructing them ; but the latter did not understand them. When the gods had gone, the people long discussed the mysterious visit, and tried to make out what the gods meant by the signs they had made. Thus the gods visited four days in succession. On the fourth day, when the other three had departed, Black Body remained behind and spoke to the people in their own language. He said : \" You do not seem to understand the signs that these gods make you, so I must tell you what they mean. They want to make more people, but in form like themselves. You have bodies like theirs ; but you have, the teeth, the feet, and the claws of beasts and insects. The new creatures are to have hands and feet like ours. But you are uncleanly, you smell badly. Have yourselves well cleansed when we return ; we will come back in twelve days.\"\n\n162. On the morning of the twelfth day the people washed themselves well. The women dried themselves with yellow corn-meal ; the men with white corn-meal. Soon after the ablutions were completed they heard the distant call of the approaching gods. It was shouted, as before, four times, — nearer and louder at each repetition, — and, after the fourth call, the gods appeared. Blue Body and Black Body each carried a sacred buckskin. White Body carried two ears of corn, one yellow, one white, each covered at the end completely with grains. 163. The gods laid one buckskin on the ground with the head to the west ; on this they placed the two ears of corn, with their tips to the east, and over the corn they spread the other buckskin with its head to the east ; under the white ear they put the feather of a white eagle, under the yellow ear the feather of a yellow eagle. Then they told the people to stand at a distance and allow the wind to enter. The white wind blew from the east, and the yellow wind blew from the west, between the skins. While the wind was blowing, eight of the Mirage People came and walked around the objects on the ground four times, and as they walked the eagle feathers, whose tips protruded from between the buckskins, were seen to move. When the Mirage People had finished their walk the upper buckskin was lifted, — the ears of corn had disappeared ; a man and a woman lay there in their stead.\n\n164. The white ear of corn had been changed into a man, the yellow ear into a woman. It was the wind that gave them life. It is the wind that comes out of our mouths now that gives us life. When this ceases to blow we die. In the skin at the tips of our fingers we see the trail of the wind ; it shows us where the wind blew when our ancestors were created.\n\n165. The pair thus created were First Man and First Woman (Atse //astiw and Atse Estsan). The gods directed the people to build an inclosure of brushwood for the pair. When the in closure was finished, First Man and First Woman entered it, and the gods said to them : \" Live together now as husband and wife.\" At the end of four days hermaphrodite 29 twins were born, and at the end of four days more a boy and a girl were born, who in four days grew to maturity and lived with one another as husband and wife. The primal pair had in all five pairs of twins, the first of which only was barren, being hermaphrodites.\n\n166. In four days after the last pair of twins was born, the gods came again and took First Man and First Woman away to the eastern mountain where the gods dwelt, and kept them there for four days. When they returned all their children were taken to the eastern mountain and kept there for four days. Soon after they all returned it was observed that they occasionally wore masks, such as //astreyal/i and //asUe/^an wear now, and that when they wore these masks they prayed for all good things, — for abundant rain and abundant crops. It is thought, too, that during their visit to the eastern mountain they learned the awful secrets of witchcraft, for the antihi (witches, wizards) always keep such masks with them and marry those too nearly related to them.\n\n167. When they returned from the eastern mountain the brothers and sisters separated ; and, keeping the fact of their former unlawful marriages secret, the brothers married women of the Mirage People and the sisters married men of the Mirage People. They kept secret, too, all the mysteries they had learned in the eastern mountain. The women thus married bore children every four days, and the children grew to maturity in four days, were married, and in their turn had children every four days. This numerous offspring married among the Kisani, and among those who had come from the lower world, and soon there was a multitude of people in the land.",
     "translator": "English as printed by Washington Matthews, 1897 (OCR text of the archive.org scan; hyphenation and footnote numerals removed; the diacritical letters of the Navaho names are garbled in the OCR and left as read)",
     "url": "https://archive.org/details/navaholegends00mattrich",
     "rights": "public domain"
    },
    {
     "label": "The separation of the sexes (paras 172-177)",
     "citation": "Washington Matthews, Navaho Legends, Memoirs of the American Folk-Lore Society 5, Boston and New York 1897, The Navaho Origin Legend, I. The Story of the Emergence, paras 172-177, pp. 71-73",
     "translation": "172. First Man was the chief of all these people in the fourth world, except the Kisani. He was a great hunter, and his wife, First Woman, was very corpulent. One day he brought home from the hunt a fine fat deer. The woman boiled some of it and they had a hearty meal. When they were done the woman wiped her greasy hands on her dress, and made a remark which greatly enraged her husband ; they had a quarrel about this, which First Man ended by jumping across the fire and remaining by himself in silence for the rest of the night. 173. Next morning First Man went out early and called aloud to the people : \" Come hither, all ye men,\" he said ; \" I wish to speak to you, but let all the women stay behind ; I do not wish to see them.\" Soon all the males gathered, and he told them what his wife had said the night before. \" They believe,\" he said, \" that they can live without us. Let us see if they can hunt game and till the fields without our help. Let us see what sort of a living they can make by themselves. Let us leave them and persuade the Kisani to come with us. We will cross the stream, and when we are gone over we will keep the raft on the other side.\" He sent for the hermaphrodites. They came, covered with meal, for they had been grinding corn. \" What have you that you have made yourselves ? \" he asked. \" We have each two mealing-stones, and we have cups and bowls and baskets and many other things,\" they answered. \"Then take these all along with you,\" he ordered, \"and join us to cross the stream.\" Then all the men and the hermaphrodites assembled at the river and crossed to the north side on the raft, and they took over with them their stone axes and farm implements and everything they had made. When they had all crossed they sent the raft, down to the Kisani for them to cross. The latter came over, — six gentes of them, — but they took their women with them. While some of the young men were crossing the stream they cried at parting with their wives ; still they went at the bidding of their chief. The men left the women everything the latter had helped to make or raise.\n\n174. As soon as they had crossed the river some of the men went out hunting, for the young boys needed food, and some set to work to chop down willows and build huts. They had themselves all sheltered in four days.\n\n175. That winter the women had abundance of food, and they feasted, sang, and had a merry time. They often carne down to the bank of the river and called across to the men and taunted and reviled them. Next year the men prepared a few small fields and raised a little corn ; but they did not have much corn to eat, arid lived a good deal by hunting. The women planted all of the old farm, but they did not work it very well ; so in the winter they had a small crop, and they did not sing and make merry as in the previous winter. In the second spring the women planted less, while the men planted more, cleared more land, and increased the size of their farm. Each year the fields and crops of the men increased, while those of the women diminished and they began to surfer for want of food. Some went out and gathered the seeds of wild plants to eat. In the autumn of the third year of separation many women jumped into the river and tried to swim over ; but they were carried under the surface of the water and were never seen again. In the fourth year the men had more food than they could eat ; corn and pumpkins lay untouched in the fields, while the women were starving.\n\n176. First Man at length began to think what the effect of his course might be. He saw that if he continued to keep the men and the women apart the race might die out, so he called the men and spoke his thoughts to them. Some said, \" Surely our race will perish,\" and others said, \"What good is our abundance to us? We think so much of our poor women starving in our sight that we cannot eat.\" Then he sent a man to the shore to call across the stream to find if First Woman were still there, and to bid her come down to the bank if she were. She came to the bank, and First Man called to her and asked if she still thought she could live alone. \" No,\" she replied, \"we cannot live without our husbands.\" The men and the women were then told to assemble at the shores of the stream ; the raft was sent over and the women were ferried across. They were made to batke-ffreir bodies \"afrd-rfTy\" them with meal. They were put in a corral and kept there until night, when they were let out to join the men in their feasts. 177. When they were let out of the corral it was found that three were missing. After dark, voices were heard calling from the other side of the river; they were the voices of the missing ones, — a mother and her two daughters. They begged to be ferried over, but the men told them it was too dark, that they must wait until morning. Hearing this, they jumped into the stream and tried to swim over. The mother succeeded in reaching the opposite bank and finding her husband. The daughters were seized by Tieholtsodi, the water monster, and dragged down under the water.",
     "translator": "English as printed by Washington Matthews, 1897 (OCR text of the archive.org scan; hyphenation and footnote numerals removed; the diacritical letters of the Navaho names are garbled in the OCR and left as read)",
     "url": "https://archive.org/details/navaholegends00mattrich",
     "rights": "public domain"
    },
    {
     "label": "The quarrel of First Man and First Woman, from Matthews's note 32, and note 33 on the separation of the sexes",
     "citation": "Matthews 1897, Notes, nn. 32-33, p. 218",
     "translation": "32. The quarrel between First Man and First Woman came to pass in this way : When she had finished her meal she wiped her hands in her dress and said : \"E'ye'he si-tsod\" (Thanks, my vagina). \"What is that you say?\" asked First Man. \" E'ye'he si-tsod\" she repeated. \" Why do you speak thus ? \" he queried ; \" Was it not I who killed the deer whose flesh you have eaten ? Why do you not thank me ? Was it tsod that killed the deer ? \" \" Yes,\" she replied ; \" if it were not for that, you would not have killed the deer. If it were not for that, you lazy men would do nothing. It is that which does all the work.\" \" Then, perhaps, you women think you can live without the men,\" he said. \" Certainly we can. It is we women who till the fields and gather food : we can live on the produce of our fields, and the seeds and fruits we collect. We have no need of you men.\" Thus they argued. First Man became more and more angry with each reply that his wife made, until at length, in wrath, he jumped across the fire. \n\n33. During the separation of the sexes, both the men and the women were guilty of shameful practices, which the story-tellers very particularly describe. Through the transgressions of the women the andye, alien gods or monsters, who afterwards nearly annihilated the human race, came into existence ; but no evil consequences followed the transgressions of the men. Thus, as usual, a moral",
     "translator": "English as printed by Washington Matthews, 1897 (OCR text; hyphenation repaired)",
     "url": "https://archive.org/details/navaholegends00mattrich",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Washington Matthews, Navaho Legends (Boston and New York: Houghton Mifflin for the American Folk-Lore Society, 1897)",
     "url": "https://archive.org/details/navaholegends00mattrich"
    }
   ],
   "notes": "The excerpts run from the first world to the separation of the sexes. The flood, the climb up the reed into this world and the first death follow in paras 178-190 of the same chapter. In the main text (para. 172) Matthews says only that First Woman made a remark that greatly enraged her husband; the remark itself is given in his note 32, which is the fourth excerpt. The Navajo place and being names carry OCR noise from Matthews's diacritics."
  },
  {
   "id": "hopi",
   "people": "Hopi",
   "region": "Arizona, USA",
   "latitude": 35.85,
   "longitude": -111.0,
   "direction": "both or cyclic",
   "scheme": "Up from four underworlds.",
   "map_story": "The people live below in cave-worlds, speaking one language. In the third world evil times come. “Women became crazed. They neglected all things for the dance. They even forgot their babes.” Wives are mixed with wives until husbands do not know their own, and fathers mother the neglected children. So the people climb, led by Spider Woman. As each comes out, Mockingbird gives them their place and language: you shall be a Hopi, you shall be a Navaho. Just past the door death appears, and a chief’s dead child is seen below, playing with other children. At first the god of dew ripens corn in a single day, but it takes longer and longer. The people war with one another and build their houses on mountains with one road up, the only way they can sleep easy.",
   "map_source": "Cushing 1883; Voth 1905, recorded 1880s–1905",
   "text_date": "Cushing at Oraibi 1883 (published 1923); Voth, Shupaulavi account, c. 1893-1903 (published 1905)",
   "recorded": "Frank Hamilton Cushing recorded the Oraibi origin myth in 1883 during a visit to Oraibi, Third Mesa, Arizona; his posthumous paper was edited by E. C. Parsons (JAF 36, 1923). H. R. Voth took down \"Coming of the Hopi from the Under-world\" from Lomavantiwa of Shupaulavi, Second Mesa, Arizona, for the Field Columbian Museum (1905).",
   "original_language": "Hopi, recorded in English",
   "excerpts": [
    {
     "label": "Cushing 1883: the cave worlds, the crazed women, the single-day corn, the wars (sections I-XII)",
     "citation": "Cushing, \"Origin Myth from Oraibi,\" ed. E. C. Parsons, Journal of American Folk-Lore 36 (1923), pp. 163-169",
     "translation": "I. When the world was new, men and the creatures lived not and things were not on the top of the earth, but below. All was black darkness as well above as below. There were four worlds, this world (the top of the earth), and three cave worlds, one below the other. No one of the cave worlds was large enough to contain all living creatures and men, for they increased in the lowest first cave world so as to overfill it. They were poor and knew not whither to turn in the black darkness, and when they moved, they jostled one another. The place was filled with the filth and dung of those who dwelt in it. No man could turn to spit but he spat on another, or cast slime from his nose paper of Mr. Cushing has become available for publication. The myth was recorded by Cushing during a visit to Oraibi in 1883. I have added the notes accompanying this account. — E,. C. Parsons.\n\nbut it fell upon another. The people filled the place with their complainings and exclamations of disgust.\n\nII. It was said by the masters (gods?), “ Being thus it is not well,” and, ‘“‘ How can it be made better?” and, “‘Let it be tried and seen!” Two boys, the older brother and the younger, said, “Yes, let it be tried and seen and it shall be well; by our wills shall it be well,” said “The Two’’! to the masters and to the priest-chiefs of the dwellers in the cave world. ‘The Two” pierced the roofs of the caves and descended to the dark abode of men and beings. They then planted one after the other all the plants which grew, hoping that one of them would grow up to the opening through which they had descended, yet have the strength to bear the weight of men and the beings; and that by climbing it they might deliver themselves into the second cave world. At last, after many many trials, the cane (arundinaria) was found so tall that its top grew through and so strong that men could climb on it to the top. It was jointed that it might be like a ladder readily ascended, and ever since then the cane has grown in joints as we see it today along the Colorado.\n\nIII. Up this cane many men and creatures climbed to the second cave world. When a part of the number had climbed out, fearing that the second cave world—which was so dark that they could not ? In Zufii Mythology, ‘“‘nanamatchi pi’ahk‘oa,’’ ‘‘ Beloved (dual plural) fell who did,” or, ‘‘Tek‘ohananatchi pi’ahkona,\" ‘Daylight from (dual plural) to fall who did.”” They are represented as twin brothers older and younger, children of under size, undestined to maturity. The Sun father, aware of the squalor of men and the beings, impregnated a foam-cap on the surface of the primeval waters, from which these two boys were born at one birth, yet one before the other; hence they are termed an papa (his older brother) and an suwe (his younger brother). The younger brother was right-handed; the older brother, left-handed, hence more deliberate and consequently wiser than the younger brother, who was rash, quick and sure of action, as a man is surer with his right than with his left hand. To the older brother was given by the Sun father the k‘ia’allan or sacred ‘‘ water-shield,” productive of rain; to the younger brother, the rainbow bow and the lightning arrow. As foam cap, mists and clouds are strangely blended in Zufii mythology, and as all are represented by cotton-down in worship which is its outgrowth, as lightning shaft and rainbow are brothers to one another (the serpent worm and the striped measuring worm), one may with comparative safety consider the myth of the Twin Brothers in all or most of its countless ramifications through the folk-lore or more serious stories of Zufii as founded upon the natural phenomena of the skies, especially as manifested in the thunder storm. Fora more thorough account of these two characters, of their ultimate consecration to war and deification as gods of war (since, after their mission as deliverers of mankind was fulfilled, they became the preservers of men), see a paper still in process of composition on the Mythology and Folk-lore of the Ashiwi or Zufii Indians. [Outlines of Zufii Creation Myths.” XIII (1896) Ann. Rep. Bureau of Ethnology.]\n\n{Neither at Zufii nor among the Hopi does one commonly hear the war gods (Zufii, aihayta achi; Hopi, pédkong kwiate) referred to as twins; but rather as older brother and younger. There is a belief among the Hopi, however, that twins will be conceived if sexual intercourse takes place in daylight, one of the children being imputed to the Sun. And this belief is associated with ‘‘an old story.’’]\n\nOrigin Myth from Oratbi. 165 see how large it was,—would prove too small, they shook the cane ladder so that those who were coming up, fell back. Then they pulled the ladder quite out, preventing the others from ascending. It is said that those who were left, ultimately came out. They are our brothers to the westward.\n\nIV. After a long time the second cave became filled with men and the beings, as had been the first. Wrangling and complainings were heard as in the beginning. Again the cane was placed under the roofvent, and thus once more men and the creatures found deliverance, yet those who were slow to climb out, were shaken back or left, as had been a part of the number in the first cave world. Though larger, the third cave was as dark as were the others. Fire was found by “The Two” with which torches were set ablaze, and by the light of these men built their huts and kivas or traveled from place to place.\n\nV. Times of evil came while the creatures and men dwelt in this third world. Women became crazed. They neglected all things for the dance. They even forgot their babes. Wives became mixed with wives so that husbands knew not their own from others. Then there was no day, but one night. Throughout this night women danced in the kivas, ceasing only to sleep. Whereupon fathers became mothers to the neglected little ones. When these little ones cried of hunger, the fathers carried them to the kivas where the women were dancing. The mothers, hearing their cries, came and suckled them, then, again forgetting them, left them to be cared for by the fathers, to rejoin the dance.\n\nVI. These troubles caused men to long for light and to seek again deliverance. They ascended to the fourth world which was this world. But when they came out, they found it as dark as it had been below, for the earth was closed in by the sky, as had been the cave worlds by their roofs. Men went abroad and did their doings only by the light of torches and fires. They found the tracks of only one being, of the single ruler of the unpeopled world, the tracks of Corpse Demon or Death. They led eastward and the people sought to follow them, but the world was damp and men knew not what to do in the darkness; for waters seemed to surround them everywhere and the tracks to lead out into the waters.\n\nVII. There were with men,—who came forth with other creatures from the cave worlds,—five beings, Spider, Vulture, Swallow, Coyote and Locust. The people and these beings consulted together, that they might make light. Many, many attempts were made, but without success. It was decided that Spider should first try. She spun a mantle of pure white cotton. It gave some light, but still not enough. She is therefore our grandmother. So the people procured and prepared a very white deerskin which had nowhere been pierced. Of this they formed a shield-case, which they painted with turquoise paint. Lo, it shed forth such brilliant light when they had done that it illuminated the whole world. In its light the cotton mantle light faded. So they sent the shield-light to the east where it became the sun, and the mantle-light they sent to the west where it became the moon. Now down in the cave world Coyote had stolen a jar which was very heavy, so heavy that Coyote was weary of carrying it. He therefore decided to leave it, but he was curious to see what it contained. So now that it was light he opened it, whereupon many shining fragments and sparks flew out and upward, singeing his face in their passage. Hence the coyote has a black face to this day. These became the stars.?\n\nVIII. By these lights it was found that the world was indeed very small and surrounded on every side by waters which made it damp. The people appealed to Vulture who spread his wings and fanned the waters, that they flowed away to the east and west until mountains began to appear. Across these “The Two” cut channels through which the waters rushed away, wearing their courses deeper and deeper, thus forming the great canyons and valleys of the world. The waters have kept on flowing for ages, until the world has grown and is still growing drier and drier. Now that it was light and land appeared, the people easily followed the tracks of Death whither they led toward the eastward. Hence Death is our greatest father and master (God), for we followed his tracks from the exit of the cave worlds, and he was the only being that awaited us on the great world of waters where now is this world. Although all the waters had flowed away, all the earth was damp and soft, hence it is that we may see to this day, between this place toward the westward and the place whence we came out, the tracks of men and of many strange creatures; for the earth has since changed to stone and all the tracks are preserved as when they were first made.\n\nIX. Now men had proceeded but a short distance in the tracks of Corpse Demon, when they overtook him. There were two little girls. One was the daughter of a great priest (cacique) and was most beautiful. The other was only the child of somebody-or-other. She was not of such beauty as the daughter of the priest, and was jealous of her. So (with the aid of Corpse Demon) she caused her death. Now this was the first death. When the people saw that the maiden slept and Origin Myth from Oratbi. 167 could not be awakened, that she grew cold and that her heart had ceased beating, the great priest grew angry. He loudly cried to all his children, asking who had caused his daughter to become thus; but the people only looked at one another. Then said the priest, “I will make a ball of sacred meal which I will cast into the air, and which in descending will strike someone on the head. This one shall I know as the one whose magic and evil art have brought my calamity upon me.”’ He made a ball of sacred flour and pollen. This, when he had cast it into the air, fell upon the head of the little girl (the daughter of somebody-or-other). When the priest saw this, he exclaimed, ‘ Aha! so you have caused this thing.’’ He then called a council of the people, and they tried the girl. They had killed her, had she not cried out for mercy and a little time. Then she begged the priest and his children to return to the hole whence they had all come and look down, promising that she would willingly die should they, after looking, still wish to destroy her. Thus persuaded, the people returned and looked down. Lo! Amid plains of beautiful flowers, in a land of everlasting summer and fruitfulness, they saw her wandering, so happy that she heeded them not nor longed to return. ‘‘Look!”’ said the girl who had caused the death of the priest’s daughter, “Thus shall it be with the children of men.’’ — ‘‘When we die then,” said the people to one another, ‘“‘we are to return to the world whence we have come out and be happy! Why should we fear to die or resent death?” Hence they did not kill the little girl, but suffered her to live. Her children became the powerful wizards and witches of the world, increasing with other men. Her children still live and have the most wonderful and dreadful of all powers. (As you Americans will find out, if you attempt to meddle with us, for we are, some of us, they.)\n\nX. Then the people journeyed once more eastward. As they went, they discovered in their company Locust. They asked him whence he came from. He replied that he came out with the other beings. Then they asked him why he accompanied them, and he replied, that he might be useful. ‘‘Ha!’’ said the people to one another, “can such a creature be useful?’’ — ‘“‘No, of course not,” said others. So they commanded Locust to return whence he had come, but he would not obey them. This so enraged the people that they ran arrows through him, even through his heart, so that his blood all oozed out of his body and he died. Yet after a long time he came to life again and ran about, looking as he had before, save that the blood had dried, turning his coat black. Then the people said to one another, “Ha! although we have pierced him through and through, yet here he lives again. Useful indeed shall he be, and with us preciously journey, for who so possesses the wonderful power of renewing his life? Possesses he not the medicine for the renewal of the lives of others? Therefore shall he become the medicine of mortal wounds and of war.” Hence the locust is at first white, as was the first locust who came forth with the ancients. And, like him, he dies, and after he has been dead a long time, he comes to life again, only he is black. (He is our father, too, for having his medicine, we are the greatest of men. Have we not still his medicine? Even though you Americans bring soldiers and slay us, we can defy you, for the locust medicine heals mortal wounds.)\n\nXI. After men had journeyed a great distance, eating nothing but flesh, they became woefully hungry. They had, in their anxiety to get away from the cave worlds, forgotten to bring seed. There was much lamenting, much discussing, until the God of Dew sent the chimneyswallow back to bring the seed of corn and other foods. When the swallow returned, the God of Dew planted in the ground the seed. Incantations knew the God of Dew. By their power he caused the corn to grow and ripen in a single day. So, for a long time the people in their journey carried no seed with them for food, only such as served for planting. They depended upon their father, the God of Dew, to raise for them in a single day abundance of corn and other things. This father taught even the children of men his power and gave them seed which should grow and ripen in a single day. To the Corn people (clan) he gave this seed, and they were long able to accomplish the raising of corn in a marvelously short time; but the time has kept growing longer and longer, until now sometimes our corn does not have time to grow old (ripen) in the ear, or our other foods to ripen. Had it not been for the children of the little girl whom the ancients let live, even now we would not need to watch cornfields whole summers through or carry heavy food on journeys! (You see by this the wonderful powers of our wizards and witches. Teaches it you not fear?)\n\nXII. As the people journeyed on, these children of the little girl thought they would try their powers, and caused other troubles. And other troubles met the people on their way, for they found men and creatures who had come out before them. These people made war because they were stirred up by the magicians. The people warred, too, with one another, until it became necessary that they should, wherever they ceased their journeyings, build their houses on high mountains with but one road leading up to them, or in caves with but one path down to them, or in the sides of deep canyons. Thus only could they sleep with easy thoughts. Now among these people who had come out before our ancients, was the great warrior, the Navaho. He was made and sent up that he might protect all men, therefore he was from the beginning a great warrior. But when he saw how powerful he was, he became bad, and turned against those he had been sent to protect. Then all men turned against him. This is the reason why he is today the enemy of all men, and the most foolish of nations.",
     "translator": "recorded in English by F. H. Cushing, 1883 (published by Parsons 1923; OCR text, hyphenation and footnote marks repaired; Cushing's own parentheses kept)",
     "url": "https://archive.org/details/sim_journal-of-american-folklore_april-june-1923_36_140",
     "rights": "public domain"
    },
    {
     "label": "Voth 1905: the quarrelling people below, the flood, the Mocking-bird who gave languages",
     "citation": "Voth, The Traditions of the Hopi, Field Columbian Museum Publ. 96, Anthropological Series VIII, 1905, no. 3, pp. 10-12",
     "translation": "A long time ago the people were living below. There were a great many of them, but they were often quarreling with one another. Some of them were very much depraved. They abused the women and the maidens, and that led to very many contentions. So the chiefs, who were worried and angry over this, had a council and concluded that they would try to find another place to live. So they first sent out a bird named M6tsni, to find a place of exit from this world. He flew up high but was too weak and returned without having been successful. They then sent the Mocking-bird (Yahpa). He was strong and flew up very high and found a place of exit. Returning, he re ported this to the chiefs.\n\nIn the meanwhile the chiefs had caused a great flood. Many Balolookongwuus2 came out of the ground with the water, and a great portion of the people were destroyed. When the Mocking-bird had made his report to the chiefs the latter said : ''All right, that is good. We are going away from here. ' ' They then announced through the crier that in four days they would leave, and that the women should prepare some food, and after they had eaten on the fourth day they would all assemble at the place right under the opening which the Mocking-bird had found. This was done.\n\nThe chiefs then planted a pine-tree (calavi), sang around it, and by their singing made it to grow very fast. It grew up to the opening which the Yahpa had found, and when the chiefs tried and shook it, they found that it was fairly strong, but not strong enough for many people to climb up on, especially its branches, which were very thin. So they planted another kind of pine (16oqo), sang around it, and made it also to grow up fast. This tree and its branches was much stronger than the other, but while the first one had grown through the open ing, this one did not reach it entirely, its uppermost branches and twigs spreading out sideways before they reached the opening. Here upon they planted in the same manner a reed (bakavi), which proved to be strong, and also grew through the. opening like the calavi. Finally they planted a sunflower (ahkawu) , and as it was moist where they planted it, it also grew up very fast and to a great size, its leaves also being very large; but the sunflower did not reach the opening. Its very large disk protruded downward before it reached the opening. The sunflower was covered with little thorns all over. Now they were done with this.\n\nHereupon Spider Woman, Pook6nghoya, his brother Baltiongawhoya, and the Mocking-bird that had found the opening, climbed up on the calavi in the order mentioned. After they had emerged through the opening, Pook6nghoya embraced the calaVi, his brother the reed, both holding them firmly that they should not shake when the people were climbing up. The Mocking-bird sat close by and sang a great many songs, the songs that are still chanted at the Wtfwuchim ceremony. Spider Woman was also sitting close by watch ing the proceedings. Now the people began to climb up, some on the calavi, others on the 16oqo, still others on the ahkavu and on the bakavi. As soon as they emerged, the Mocking-bird assigned them their places and gave them their languages. To one he would say: \"You shall be a Hopi, and that language you shall speak.\" To another : \"You shall be a Navaho, and you shall speak that language.\" And to a third: \"You shall be an Apache,\" \"a Mohave,\" \"a Mexican,\" etc., including the White Man. The language spoken in the under world had been that of the following Pueblo Indians : Kawdhykaka, Akokavi, Katihcha, Kotiyti; these four branches of the Pueblo Indians speaking essentially the same language.\n\nIn the under-world the people had been very bad, there being many sorcerers and dangerous people, just like there are in the villages to-day who are putting diseases into the people. Of these P6pwaktu, one also found his way out with the others. The people kept coming out, and before they were all out the songs of the Mocking-bird were exhausted. \"Hapi! pai shulahti! Now! (my songs) are gone,\" and at once the people who were still on the ladders commenced returning to the under-world, but a very great many had already come out, an equally large number having remained in the under-world, but the Kfk-mongwi from below was with the others that came out of the kiva. The people who had emerged remained around the sipapu, as the opening was, and has ever since been called.\n\nAt this time no sun existed and it was dark everywhere. The half -grown son of the Kfk-mongwi took sick and died, so they buried him. His father was very angry. \"Why has some Powa\"ka come out with us?\" he said. \"We thought we were living alone and wanted to get away from those dangerous men. That is the reason why we have come out, and now one has come with us. \" Hereupon he called all the people together and said : ' ' On whose account have I lost my child? I am going to make a ball of this fine corn -meal and throw it upward, and on whose head that ball alights, him I shall throw down again through the sipapu.\" Hereupon he threw the ball upward to a great height, the people all standing and watching.\n\nWhen it came down it fell upon the head of some one and was shattered. \"Ishohi! so you are the one,\" the chief said to him. But as it happened this was the chief's nephew (his younger sister's son).1 \"My nephew, so you are nukpana (dangerous); why have you come out with us? We did not want any bad ones here, and now you have come with us. I am going to throw you \"back again. \" So he grabbed him in order to throw him back. \"Wait,\" he said, \"wait! I am going to tell you 'something. \" \"I am going to throw you back, \" the chief replied. \" Wait, \" his nephew said again, \"until I tell you some thing. You go there to the sipahpuni and you look down. There he is walking.\" \"No, he is not,\" the chief replied, \"I am not going to look down there, he is dead.\" But he went and looked down and there he saw his boy running around with other children, still show ing the signs of the head washing which the Hopi practice upon the dead immediately after death. \"Yes, it is true, it is true,\" the chief said, \"truly there he is going about.\" \"So do not throw me down there, \" his nephew said, \"that is the way it will be. If any one dies he will go down there. Let me remain with you, I am going to tell you some more.\" Then the chief consented and let his nephew remain.",
     "translator": "recorded in English by H. R. Voth, 1905 (OCR text; hyphenation repaired)",
     "url": "https://archive.org/details/traditionshopi00vothrich",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Frank Hamilton Cushing, \"Origin Myth from Oraibi\", ed. E. C. Parsons, Journal of American Folk-Lore 36 (1923): 163-170",
     "url": "https://archive.org/details/sim_journal-of-american-folklore_april-june-1923_36_140"
    },
    {
     "citation": "H. R. Voth, The Traditions of the Hopi, Field Columbian Museum Anthropological Series VIII (Chicago, 1905)",
     "url": "https://archive.org/details/traditionshopi00vothrich"
    }
   ]
  },
  {
   "id": "acoma",
   "people": "Acoma Pueblo (Keresan)",
   "region": "New Mexico, USA",
   "latitude": 34.9,
   "longitude": -107.58,
   "direction": "both or cyclic",
   "scheme": "Taught in the dark, then death.",
   "map_story": "Two girls grow up underground in the dark, nameless, able only to feel each other. The spirit Thought Woman feeds them, and from her they learn their language. When they come up into the light, one sister’s mind is slowed and the other’s made fast. They are given names and clans, and they begin to think selfish thoughts. They have been forbidden to think of having children. A snake, Pishuni, that came to life of itself, finds the quick sister: “If you bore someone like yourself, you would no longer be lonely.” She lies on her back and the rain enters her. Thought Woman leaves them to do as they see fit. Pishuni returns as the first disease, for the people have never known sickness. Then comes the first death, and the first killing, in a war with the katsina.",
   "map_source": "Stirling 1942, recorded 1928",
   "text_date": "dictated September-October 1928; published 1942",
   "recorded": "Matthew W. Stirling took the myth down in English in September and October 1928 at Acoma Pueblo, New Mexico, USA, from an elderly Acoma man who had learned it at his initiation into the Koshari clowns; published as Bureau of American Ethnology Bulletin 135 (1942), a US government publication.",
   "original_language": "Keresan (Acoma), recorded in English",
   "excerpts": [
    {
     "label": "The two sisters in the dark, Tsichtinako, the emergence and the slowing of Iatiku's mind",
     "citation": "Stirling, Origin Myth of Acoma and Other Records, Bureau of American Ethnology Bulletin 135, 1942, pp. 1-5",
     "translation": "In the beginning two female human beings were born. These two children were born underground at a place called Shipapu. As they grew up, they began to be aware of each other. There was no light and they could only feel each other. Being in the dark they grew slowly.\n\nAfter they had grown considerably, a Spirit whom they afterward called Tsichtinako spoke to them, and they found that it would give them nourishment. After they had grown large enough to think for themselves, they spoke to the Spirit when it had come to them one day and asked it to make itself known to them and to say whether it was male or female, but it replied only that it was not allowed to meet with them. They then asked why they were living in the dark without knowing each other by name, but the Spirit answered that they were nuk’timi?® (under the earth); but they were to be patient in waiting until everything was ready for them to go up into the light. So they waited a long time, and as ee grew they learned their language from Tsichtinako.\n\nWhen all was ready, they found a present from Tsichtinako, two baskets of seeds and little images of all the different animals Gites were to be) in the world. The Spirit said they were sent by their father. They asked who was meant by their father, and Tsichtinako replied that his name was Uch’tsitit and that he wished them to take their baskets out into the light, when the time came. Tsichtinako instructed them, ‘‘ You will find the seeds of four kinds of pine trees, la’khok, gév’etsu (dyai’its), wantka, and 1&’nye, in your baskets. You are to plant these seeds and will use the trees to get up into the light.”” They could not see the things in their baskets but feeling r.\n\nwe BUREAU OF AMERICAN ETHNOLOGY [BuLy. 135 each object in turn they asked, “Is this it?” until the seeds were found. They then planted the seeds as Tsichtinako instructed. All of the four seeds sprouted, but in the darkness the trees grew very slowly and the two sisters became very anxious to reach the light as they waited this long time. They slept for many years as they had no use for eyes. Each time they awoke they would feel the trees to see how they were growing. The tree lanye grew faster than the others and after a very long time pushed a hole through the earth for them and let in a very little light. The others stopped growing, at various heights, when this happened.\n\nThe hole that the tree lanye made was not large enough for them to pass through, so Tsichtinako advised them to look again in their baskets where they would find the image of an animal called dyu'p! (badger) and tell it to become alive. They told it to live, and it did so as they spoke, exclaiming, ‘‘A’uha! Why have you given me life?’”? They told it not to be afraid nor to worry about coming to life. ‘‘We have brought you to life because you are to be useful.” Tsichtinako spoke to them again, instructing them to tell Badger to climb the pine tree, to bore a hole large enough for them to crawl up, cautioning him not to go out into the light, but to return, when the hole was finished. Badger climbed the tree and after he had dug a hole large enough, returned saying that he had done his work. They thanked him and said, ‘‘As a reward you will come up with us to the light and thereafter you will live happily. You will always know how to dig and your home will be in the ground where you will be neither too hot nor too cold.”\n\nTsichtinako now spoke again, telling them to look in the basket for Tawai’nti (locust), giving it life and asking it to smooth the hole by plastering. It, too was to be cautioned to return. This they did and Locust smoothed the hole but, having finished, went out into the light. When it returned reporting that it had done its work, they asked it if it had gone out. Locust said no, and every time he was asked he replied no, until the fourth time when he admitted that he had gone out. They asked Locust what it was like outside. Locust replied that it was just tsi’iti (laid out flat). They said, ‘‘From now on you will be known as Tsi*k’4.5 You will also come up with us, but you will be punished for disobedience by being allowed out only a short time. Your home will be in the ground and you will have to return when the weather is bad. You will soon die but you will be reborn each season.”\n\nThe hole now let light into the place where the two sisters were, and Tsichtinako spoke to them, ‘‘Now is the time you are to go out. You are able to take your baskets with you. In them you will find pollen and sacred corn meal. When you reach the top, you will wait for the sun to come up and that direction will be called ha’nami (east). With the pollen and the sacred corn meal you will pray to the Sun. You will thank the Sun for bringing you to light, ask for a long life and happiness, and for success in the purpose for which you were created.”’ Tsichtinako then taught them the prayers and the creation song, which they were to sing. This took a long while, but finally the sisters followed by Badger and Locust, went out into the light, climbing the pine tree. Badger was very strong and skillful and helped them. On reaching the earth, they set down their baskets and saw for the first time what they had. The earth was soft and spongy under their feet as they walked, and they said, ‘‘This is not ripe.” They stood waiting for the sun, not knowing where it would appear. Gradually it grew lighter and finally the sun came up. Before they began to pray, Tsichtinako told them they were facing east and that their right side, the side their best aim was on, would be known as ki’a'mé (south) and the left ti dyami (north) while behind at their backs was the direction ptina’me (west) where the sun would go down. They had already learned while underground the direction ntk’tim! (down) and later, when they asked where their father was, they were told tyunami (four skies above.)\n\nAnd as they waited to pray to the Sun, the girl on the right moved her best hand and was named Iatiku which meant “bringing to life.” Tsichtinako then told her to name her sister, but it took a long time. Finally Tsichtinako noticed that the other had more in her basket, so Tsichtinako told Iatiku to name her thus, and IIatiku called her Nautsiti which meant “‘more of everything in the basket.’’ ® They now prayed to the Sun as they had been taught by Tsichtinako, and sang the creation song. Their eyes hurt for they were not accustomed to the strong light. Jor the first time they asked Tsichtinako why they were on earth and why they were created. Tsichtinako replied, “‘I did not make you. Your father, Uchtsiti made you, and it is he who has made the world, the sun which you have seen, the sky, and many other things which you will see. But Uchtsiti says the world is not yet completed, not yet satisfactory, as he wants it. This is the reason he has made you. You will rule and bring to life the rest of the things he has given you in the baskets.” The sisters then asked how they themselves had come into being. Tsichtinako answered saying, ‘‘Uchtsiti first made the world. He threw a clot of his own blood into space and by his power it grew and grew until it became the earth. Then Uchtsiti planted you in this and by \n\nit you were nourished as you developed. Now that you have emerged from within the earth, you will have to provide nourishment for yourselves. I will instruct you in this.’”’ They then asked where their father lived and Tsichtinako replied, ‘‘ You will never see your father, he lives four skies above,’ and has made you to live in this world. He has made you in the image of himself.” So they asked why Tsichtinako did not become visible to them, but Tsichtinako replied, “‘I don’t know how to live like a human being. I have been asked by Uchtsiti to look after you and to teach you. I will always guide you.”” And they asked again how they were to live, whether they could go down once more under the ground, for they were afraid of the winds and rains and their eyes were hurt by the light. Tsichtinako replied that Uchtsiti would take care of that and would furnish them means to keep warm and change the atmosphere so that they would get used to it.\n\nAt the end of the first day, when it became dark they were much frightened, for they had not understood that the sun would set and thought that Tsichtinako had betrayed them. ‘Tsichtinako! Tsichtinako! You told us we were to come into the light,” they cried, ‘‘why, then, is it dark?” So Tsichtinako explained, “This is . the way it will always be. The sun will go down and the next day come up anew in the east. When it is dark you are to rest and sleep as you slept when all was dark.” So they were satisfied and slept. They rose to meet the sun, praying to it as they had been told, and were happy when it came up again, for they were warm and their faith in Tsichtinako was restored.\n\nTsichtinako next said to them, ‘Now that you have your names, you will pray with your names and your clan names so that the Sun will know you and recognize you.” ‘Tsichtinako asked Nautsiti which clan she wished to belong to. Nautsiti answered, ‘‘I wish to see the sun, that is the clan I will be.’*® The spirit told Nautsiti to ask Iatiku what clan she wanted. Iatiku thought for a long time but finally she noticed that she had the seed from which sacred meal was made in her basket and no other kind of seeds. She thought, “With this name I shall be very proud, for it has been chosen for nourishment and it is sacred.”’ So she said, “I will be Corn clan.” They then waited for the sun to come up. When it appeared, Tsichtinako once more advised them to sing the first song and to pray, not forgetting their name and their clan name in starting their prayer. After the prayer they were to sing the second song.\n\nWhen the sun appeared it was too bright for Iatiku and it hurt her eyes. She wondered if Nautsiti’s eyes hurt her, too, so she put her head down and sideways, letting her hair fall, and looked at Nautsiti. | 7'This may be another instance of ddapteton of a Catholic idea to Indianform. Iatik, the great mother- deity of the Keres, lives in the interior of the earth, ‘‘four worlds down.” 8 The narrator belonged to the Sun clan.\n\nBy doing this the light did not strike her squarely in the face and her hair cast ashade. Tsichtinako said, ‘‘Iatiku, the sun has not appeared for you. Look at Nautsiti, see how strongly the light is striking her. Notice how white she looks.’”’ And although Iatiku turned to the sun, it did not make her as white as Nautsiti, and Iatiku’s mind was slowed up while Nautsiti’s mind was made fast. But both of them remembered everything and did everything as they were taught",
     "translator": "recorded in English by M. W. Stirling, 1942 (OCR text of the archive.org scan; hyphenation, name variants and footnote debris repaired, and the text otherwise as printed)",
     "url": "https://archive.org/details/originmythofacom00stir",
     "rights": "public domain"
    },
    {
     "label": "The strange serpent, the sisters' rivalry, \"selfish thoughts\", Pishuni and the forbidden children",
     "citation": "Stirling, Origin Myth of Acoma and Other Records, Bureau of American Ethnology Bulletin 135, 1942, pp. 11-13",
     "translation": "When Tsichtinako was instructing Iatiku and Nautsiti, Tsichtinako cautioned them to be always very careful in handling their baskets. ‘They were very careful for a while but they soon became too anxious to give life to what was still in their baskets and they became careless. When IIatiku and Nautsiti were giving life to the snakes and fishes, in their eagerness they dropped an image from a basket to the ground. They did not know this had happened, nor did Tsichtinako. The image came to life itself, and with power of its own. It came to life in the form of a serpent, like the rest of the snakes. The two sisters noticed a strange snake among the ones to which they had given life, but they only stopped long enough to ask each other, ‘“‘Did we give life to that snake?” and paid no more attention to it, as it looked like the others. This was the snake that was to tempt Nautsiti.\n\nNow Nautsiti spoke to Iatiku, who had used more of the seeds and images from her basket, and said she wanted a chance to give life to more of her images. Iatiku replied, ‘‘I am the older, you are younger than I,” but Nautsiti said, “‘We should both give equally because we were created equally. Is it true that you are the older? Let us try each other! Tomorrow, when the sun rises, let us see who is going to have the sun rise for her first.’”? But Iatiku was afraid that her sister was going to get the better of her in some way. She knew a white bird that was named shd’éka * (magpie). She went to it and asked it to go on ahead into the east, where the sun was to rise, without resting or eating. There it was to shade the sun with its wings from Nautsiti. The bird went as instructed, for it was very strong and skillful. But, while on its way, it got hungry and it passed a place where a puma had killed a deer. Here, although it had been instructed not to stop, it stopped and found a hole in the side of the deer where the intestines were exposed. The bird put its head into the gash to eat, and as it did so it got blood on its back and wings and tail, and it flew on not noticing that it was stained from the blood. Finally, after a long time, the bird reached the east where the sun was ready to rise and it spread its wings on the left of the sun, making a shade in the direction of Nautsiti. So the sun struck Iatiku first and she straightway claimed to be the older. And Nautsiti was very angry for she had hoped to win. Iatiku, who did not want her sister to know anything about the trick she had used, whispered to the bird when it returned from the east, telling it not to say anything, and she also punished the bird for disobeying her. She had told it not to stop to eat on the way to the rising sun, but she knew that the bird had stopped for it was all dirty with blood. So she said to it, “For stopping and eating you will not know from now on bow to kil your own meat. You will not be a hunter, you will eat what others have killed and left, and most of the time you will eat what is spoiled. Your color also will be spotted from now on, you will not be white as you were at first.”’ The two sisters were now thinking selfish thoughts. Nautsiti schemed to get the better of her sister. She often wandered off, making plans to outdo Iatiku, but Iatiku watched her and noticed everything. She saw that Nautsiti was falling away from her and was not happy as she used to be. Iatiku also noticed that Nautsiti was becoming solitary and that she would wander off alone. Iatiku tried to comfort her and asked her why she had changed.\n\nA long time before this Tsichtinako had told them that Uchtsiti forbade them to think of having children. In due time other humans made in their likeness would be borne to them. But one day Pishuni, the snake that had come to life of itself, met Nautsiti and said to her, “Why are you lonely and unhappy? If you want what will make you happy, I can tell you what to do. You are the only one on earth that is lonely. You and your sister do not like each other. If you bore someone like yourself, you would no longer be lonely. Tsichtinako wants to hold back this happiness from you. Unless you do as I tell you, you will have to wait a long time.’’ Nautsiti asked Pishuni how she could do this, and the serpent replied, ‘“Go to the rainbow. He will meet you and show you what to do.” Nautsiti thought it would be well to do what Pishuni said. Soon after she was sitting alone on a rock when it rained. It was very hot and the rain steamed on the hot ground. Nautsiti lay on her back to receive the rain, and the dripping water entered her. This was the work of rainbow, and she conceived without knowing what had happened. Some time after, Iatiku noticed that Nautsiti was pregnant. After a time she bore twin sons. Iatiku helped her sister to take care of them. Tsichtinako came back to them and asked, ‘‘Why have you done this without my instructing you? Uchtsiti had forbidden you this.’”’ Tsichtinako left them angrily, saying, ‘“‘ From now on, you will do as you see fit. I will not help you any more because you disobeyed your father.” But instead of being sorry, the two sisters felt happier. It’ happened that Nautsiti disliked one of the children. So Iatiku took this one and cared for it. )",
     "translator": "recorded in English by M. W. Stirling, 1942 (OCR text of the archive.org scan; hyphenation, name variants and footnote debris repaired, and the text otherwise as printed)",
     "url": "https://archive.org/details/originmythofacom00stir",
     "rights": "public domain"
    },
    {
     "label": "The serpent returns as sickness",
     "citation": "Stirling, Origin Myth of Acoma and Other Records, Bureau of American Ethnology Bulletin 135, 1942, p. 28",
     "translation": "Some time after this the evil spirit (Pishuni) came to the people of Iatiku in the form of disease. It had by this time grown of itself into a big power, and the people were stricken with a plague. It is not known what form of disease it was for the people had never known sickness before.",
     "translator": "recorded in English by M. W. Stirling, 1942 (OCR text of the archive.org scan; hyphenation, name variants and footnote debris repaired, and the text otherwise as printed)",
     "url": "https://archive.org/details/originmythofacom00stir",
     "rights": "public domain"
    },
    {
     "label": "Iatiku withdraws: the first mention of death",
     "citation": "Stirling, Origin Myth of Acoma and Other Records, Bureau of American Ethnology Bulletin 135, 1942, pp. 46-47",
     "translation": "The young men made up their own songs with the game and began making up songs about the women and referring humorously to men’s wives. The young men got more interested in playing this game in kiva than in attending the ceremonies. They got worse and worse and finally made songs making fun of Iatiku. So Country Chief advised them to stop this. They pretended to do so when he was there, but resumed playing as soon as he was gone. Some of the boys had said that the game was more sure of gaining something for the player than were the ceremonies of Iatiku. This angered Iatiku and she said, ‘All right, I’ll let you go on your own, and see if it is not due to my instructions that all has been going well.’’ She told them she was going to keep quiet and they would not hear from her any more. On saying this, Iatiku disappeared. She told Country Chief that he was to watch his people, that even if the people had made fun of her way of doing, she was still going to be their mother and was going to stay at Shipapu and wait for them to come back to her at the end of their lives. This was the first mention of death.",
     "translator": "recorded in English by M. W. Stirling, 1942 (OCR text of the archive.org scan; hyphenation, name variants and footnote debris repaired, and the text otherwise as printed)",
     "url": "https://archive.org/details/originmythofacom00stir",
     "rights": "public domain"
    },
    {
     "label": "The first killing: war with the katsina",
     "citation": "Stirling, Origin Myth of Acoma and Other Records, Bureau of American Ethnology Bulletin 135, 1942, p. 53",
     "translation": "When the katsina leader saw that all the katsina had been killed, all of a sudden he became afraid and said, ‘‘I think we have done something wrong, else by whose power has this been done?’ By that Tsitsanits meant that both sides had been wrong. This was the first time they had seen death.",
     "translator": "recorded in English by M. W. Stirling, 1942 (OCR text of the archive.org scan; hyphenation, name variants and footnote debris repaired, and the text otherwise as printed)",
     "url": "https://archive.org/details/originmythofacom00stir",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Stirling, Origin Myth of Acoma and Other Records, Bureau of American Ethnology Bulletin 135, 1942",
     "url": "https://archive.org/details/originmythofacom00stir"
    }
   ],
   "notes": "Caveat from Stirling's own preface (p. v): the informant was an exceptionally good Catholic, and some passages may have been shaped for the benefit of the White man; the serpent's speech is close to Genesis 3. The passages between those quoted (the emergence, the first corn, the clans, the migration) are in the same bulletin; excerpts here stop at the points where the sequence of first things (no sickness, then sickness; no death, then death; no killing, then war) is stated."
  },
  {
   "id": "cheyenne",
   "people": "Tsistsistas (Cheyenne)",
   "region": "Plains (Montana and Oklahoma), USA",
   "latitude": 41.0,
   "longitude": -104.0,
   "direction": "both or cyclic",
   "scheme": "Awakened minds, then two floods.",
   "map_story": "The people live in a far northern country where it is always spring. They go naked, live on honey and wild fruit, and are never hungry. Every animal can talk to them, and they share a common language. Strong in body but weak of mind, they roam like animals. Then the Great Medicine “gave them some medicine spirit to awaken their dormant minds”. Now they seem to know what to do, and he tells them to clothe their naked bodies in skins. A flood comes, and afterwards they can no longer talk to the animals, though they rule them. After a second flood they split into many bands with many languages, never to be united again. The women and children weep for the ruined north. Winters and famine follow, and then corn and buffalo.",
   "map_source": "Dorsey 1905: 34–38",
   "text_date": "1905 (published); told to Dorsey by Cheyenne informants, c. 1900-1903",
   "recorded": "Recorded in English by George A. Dorsey from Cheyenne informants in Oklahoma and Montana for the Field Columbian Museum; published March 1905 (myths 14 and 15, pp. 34-38).",
   "original_language": "Cheyenne (Tsistsistas), recorded in English",
   "excerpts": [
    {
     "label": "The beautiful country in the north: myth 14, the whole account",
     "citation": "Dorsey, The Cheyenne I, Field Columbian Museum Publ. 99, Anthropological Series IX(1), 1905, myth 14 \"The Origin of the Cheyenne\", pp. 34-37",
     "translation": "14.— THE ORIGIN OF THE CHEYENNE.\n\nIn the beginning the Great Medicine created the earth, and the waters upon the earth, and the sun, moon, and stars. Then he made a beautiful country to spring up in the far north. There were no winters, with ice and snow and bitter cold. It was always spring, and the wild fruits and berries were everywhere, and great trees shaded the streams of clear water that flowed all through the land. In this beautiful country the Great Medicine put animals, birds, insects, and fish of all kinds. Then he created human beings, and put them in the country to live with the other animals. Every animal, both big and small, every bird, both big and small, every fish, and every insect could talk to and understand the people whom the Great Medicine had sent to live among them, and they could understand each other, for they were all friends, and had a common language. The people went naked. They lived on honey and wild fruits, and were never hungry. They wandered everywhere among the animals, and when night came and they were weary, they lay down on the cool grass and slept. During the days they talked with the other animals, for they were all friends, and one people.\n\nThe Great Spirit created three kinds of human beings: First, those who had hair all over their bodies; second, white men, who had hair all over their heads and faces and on their legs; third, red men, who had very long hair on their heads only. The hairy people were very strong and active. The white people with the long beards and the wolf were the most tricky and cunning of all in that beautiful country. The red people were active, and were the swiftest runners. The Great Medicine taught them how to catch fish, and they ate the fish. None of the other people knew anything about eating meat. After a time the hairy people left the north country, and went south where all the land was barren. The red people followed the hairy people into the south. The bearded people left the north country, but no one knew where they went, but it is believed to-day that they were the ancestors of the white people.\n\nBefore the red men left the beautiful land the Great Medicine spoke to one of their number and blessed him and his people. The Great Medicine told this man to go and call all of his red people together at a certain place. The man called, and the people came, and it was the first time that they had all come together. When they were assembled the Great Medicine blessed them, and gave them some medicine spirit to awaken their dormant minds. From that time on they seemed to possess intelligence, and to know what to do. The Great Medicine spoke to one of the men again, and told him to teach his people to band together, ,so that they all might work and clothe their naked bodies with skins of panther and bear and deer. The Great Medicine gave them power to hew and shape certain kinds of flint found in the north, and other stone, into any shape they wanted. They hewed stones into cups, pots, stone axes, arrow heads, and spear heads. The flint they made into arrow and spear heads.\n\nAfter the Great Medicine called the red people together, they stayed together ever afterwards. They left the beautiful country and went southward, in the same direction the hairy people had gone. The hairy people remained naked, but the red people clothed themselves because the Great Medicine told them to. When the red men came the hairy people who had gone before had scattered and made homes inside of high hills, and in caves high up in the mountains. The red men seldom saw the hairy men, for they were afraid and always went inside their caves when the red men went to see them. In their caves they had beds made out of leaves and skins. They had pottery and flint tools like those of the red men. These hairy people did not increase, but decreased in numbers, until they finally disappeared entirely, and to-day the red men cannot tell what ever became of them. After the red men had left the north country and gone south where the land was barren, the Great Medicine again spoke to one of the red men and told him to tell his people to return north, for the barren southland was going to be flooded. When they returned to that beautiful land the whiteskinned, long-bearded men and some of the wild animals were gone from there. They were no longer able to talk to the animals, but this time they controlled all the animals, and they tamed the panther and bear and other animals to catch game for them to eat. They increased in numbers, and became tall and strong and active. Again they left the beautiful land to go south. The water had gone, and grass and trees had grown, and the land was beautiful like the northland. For a long time they stayed in the south, but while they were still there another flood came, and it scattered the red men here and there. After a time the great waters went down again, and the land was dry, but the red men never came together any more, but went in small bands, just as they did in the beginning, before the Great Medicine told them to unite. The last flood destroyed almost everything, and the red men were on the point of starvation, so that they had to start back to their original home in the north as they had done before. When they reached the north country they found the land all barren. There were no trees, and there was not a living animal there, and not a fish in the water. When the red men looked upon their once beautiful home they cried aloud and all the women and children wept. This happened in the beginning, when the Great Medicine created us.\n\nAfter many hundreds of years, just before the winter season came, the earth shook and the high hills sent forth fire and smoke. When the winter season came, there came great floods. All of the red men and women had to dress in furs and live in caves, for the winter was long and cold. It destroyed all of the trees, but when spring came there was a new growth. The red men suffered much, and were almost famished when the Great Medicine took pity on them and gave them corn to plant, and the buffalo for meat. From that time there were no more floods and no more famines. The people continued to live in the south. They grew and increased in numbers, and there were many different bands with different languages, for the people were never united after the second flood.\n\nThe descendants of the original Cheyenne who inhabited the beautiful country in the far north before the winter seasons came on in this country, and to each of whom the great Prophet came, had men who were magicians. They had supernatural wisdom. They charmed not only their own people, but also all animals that they lived on or ate. It made no difference how fierce or wild the animals were, if those men used that secret influence on them, they became so tame that the people could go right up to them and handle them. This magic knowledge was handed down from the original Cheyenne, who came from the far north. To-day BushyHead is the only one who understands that ancient ceremony, and the Cheyenne of to-day place him in rank equal to the medicinearrow Keeper and his assistants.\n\nThe magicians of old understood the secret powers only, but they could not bring forth live buffalo in big herds, and prophesy like the original medicine-arrow Prophet, who was sent by the Great Spirit to the Cheyenne, who still celebrate his arrows. It has been confirmed by nearly all of the old Cheyenne, that about the time that they were in that beautiful country in the far north the white persons of to-day are the same as the bearded people who were then there, but when the Great Spirit sent winters it divided them from the white persons. But the floods that came on after the winters set in divided the Indian or red people. This is the reason the Cheyenne give as the cause of the existence of different tribes speaking different languages.",
     "translator": "recorded in English by George A. Dorsey, 1905 (OCR text of the archive.org scan; line-end hyphenation repaired)",
     "url": "https://archive.org/details/thecheyenne01dorsrich",
     "rights": "public domain"
    },
    {
     "label": "The variant: the crossing of the water into a new country (myth 15, to the animals and the flood)",
     "citation": "Dorsey 1905, myth 15, pp. 37-38",
     "translation": "Many thousands of years ago the Cheyenne inhabited a country in the far north, across a great body of water. For two or three years they had been overpowered by an enemy that outnumbered them, and they were about to become the enemy's slaves, and they were filled with sorrow. Among their number was a great medicine man who possessed a wooden hoop, like those used in the games of to-day. On one side of the hoop were tied magpie feathers, while opposite them, on the other side of the hoop, was a flint spear head, with the point projecting toward the center of the hoop. One night the great chief told the people to come to a certain place. When they were assembled he led them away. He kept in advance of them all the time, and in his left hand he held a long staff, and in his right hand he held his hoop horizontally in front of him, with the spear head of the hoop pointing forward. No one was allowed to go in front of him. On the fourth night of their journey they saw, at some distance from the ground, and apparently not far in front of them, a bright light. As they advanced the light receded, and appeared always a little farther beyond. They traveled a few more nights, and the fire preceded them all the way, until they came to a large body of water. The medicine-man ordered the Cheyenne to form in a line along the edge of the water, and they obeyed. He then told them that he was going to take them across the water to another land, where they would live forever. As they stood facing the water the medicine-man asked them to sing four times with him, and he told them that as they sang the fourth time he would lead them across the water. As he sang the fourth time he began to walk forwards and backwards, and the fourth time he walked directly into the water. All the people followed him. He commanded them not to look upward, but ever downward. As they went forward the waters separated, and they walked on dry ground, but the water was all around them. Finally, as they were being led by night the fire disappeared, but they continued to follow the medicine-man until daylight, when they found themselves walking in a beautiful country.\n\nIn the new country they found plenty of game to live on. The medicine-man taught the Cheyenne many things, but they seemed to be of weak minds, though they were physically strong. Out of these Cheyenne there sprang up men and women who were large, tall, strong, and fierce, and they increased in number until they numbered thousands. They were so strong that they could pick up and carry off on their backs the large animals that they killed. They tamed panther and bear and trained them to catch wild game for them to eat. They had bows and arrows, and were always dressed in furs and skins, and in their ignorance they roamed about like animals. In those days there were very large animals. One variety of these animals was of the form of a cow, though four times as large ; by nature it was tame and grazed along the river banks ; men milked them. Boys and men to the number of twenty could get upon their backs without disturbing them. Another variety of these large animals resembled in body the horse, and they had horns and long, sharp teeth. This was the most dangerous animal in the country. It ate men, had a mind like a human being, and could trail a human being through the rivers and tall grasses by means of its power of scent. Of these there were but few. In the rivers there were long snakes whose bodies were so large that a man could not jump over them.\n\nThe Cheyenne remained in the north a long time, but finally roamed southward, conveying their burdens by means of dogs. While they were traveling southward there came a great rain and",
     "translator": "recorded in English by George A. Dorsey, 1905 (OCR text; hyphenation repaired)",
     "url": "https://archive.org/details/thecheyenne01dorsrich",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "George A. Dorsey, The Cheyenne I: Ceremonial Organization, Field Columbian Museum Publication 99, Anthropological Series IX(1), Chicago 1905",
     "url": "https://archive.org/details/thecheyenne01dorsrich"
    }
   ]
  },
  {
   "id": "yabarana",
   "people": "Yabarana",
   "region": "Manapiare–Ventuari, Amazonas, Venezuela",
   "latitude": 5.0,
   "longitude": -66.0,
   "direction": "both or cyclic",
   "scheme": "Four worlds, the last to come.",
   "map_story": "The first human beings have a body unlike ours: the lower half does not exist, so they can neither walk nor bear children. The hero Mayowoca models their legs, and from then on they can walk and reproduce. His mother, as a bullfrog, sees that they cannot speak and have no fire. She gives them fire and teaches them to understand one another by articulate sounds of their mouths. The First World is destroyed by fire, because its people want to live in permanent and unnatural incest. The Second is destroyed by the flood when Ochi opens the sun-bird's basket. The Third, ours, will be destroyed by the máwari spirits of the cannibal giant Ucara. Then comes peace: “The Fourth World will be Mayowoca's world”.",
   "map_source": "Wilbert 1959, in Armellada and Bentivenga 1975: 211–217",
   "text_date": "collected 1950s; published 1959 and 1963",
   "recorded": "Collected among the Yabarana (Cariban) of the Manapiare and Ventuari rivers, Amazonas, Venezuela, by Johannes Wilbert and published as \"Mitos de los indios yabarana\"; reprinted in Armellada and Bentivenga, Literaturas indigenas venezolanas (Caracas, 1975), pp. 211-217.",
   "original_language": "Spanish (Wilbert's rendering of Yabarana narrative)",
   "summary_long": "The Yabarana story \"Mayowoca and Ochi\" begins at the beginning of time with a single human pair living in utter solitude. These first people have no lower body: the trunk ends at the belly, they eat with the mouth and void by the windpipe near the Adam's apple, and they do not reproduce. Beside them are two superhuman brothers, the elder Mayowoca and the younger Ochi.\n\nMayowoca goes looking for Ochi, who has turned himself into a piranha to steal the truncated man's golden fish-hook. By changing himself into a vulture and then a hummingbird, Mayowoca saves his brother and takes the hook himself. The man also has a basket from which a symphony of bird song comes: it holds the sun-bird, which he has captured. Until then the sun hangs fixed at noon, without day or night.\n\nMayowoca bargains for the basket. He notes that the man must roll along the ground like a cut stick and offers him legs, and the man agrees on condition that his wife gets her lower half as well. By massage and by modelling, as with clay, he produces their lower limbs on the river bank. At once the pair leap, walk, and from that moment can reproduce. The man warns Mayowoca never to open the basket.\n\nOchi, plotting to see what is inside, tricks his brother in a fruit tree, opens the basket, the sun escapes and a flood follows. After the flood Mayowoca, by thought alone, makes trees, rivers and animals as he walks. He opens the mountain in which the first men had been swallowed, and they come out in numbers into the light; he teaches them the land and every art, holds a feast with the alcoholic drink oki that speaks to heaven, and rises into the clouds, leaving his footprints in the earth.\n\nThe narrative closes with the worlds counted: the First World was destroyed by fire because the people \"wanted to live in permanent and unnatural incest\"; the Second by the flood, through Ochi's imprudence with the sun-bird; the Third, ours, will be destroyed by the evil spirits, the mawari, followers of the most perverse being, Ucara; the Fourth will be Mayowoca's world of idyllic peace. A second Yabarana story, how people received fire and speech, has Mayowoca's mother, in the form of a bullfrog, see that they could not talk and had no fire and teach them articulate sounds.",
   "excerpts": [
    {
     "label": "The first humans were half-bodies",
     "citation": "Wilbert, \"Mayowoca y Ochi,\" in Armellada and Bentivenga 1975, p. 211",
     "original": "Estos primeros seres humanos tenían un cuerpo diferente del nuestro, ya que la mitad inferior no existía",
     "translation": "These first human beings had a body different from ours, since the lower half did not exist.",
     "translator": "English by this lane",
     "url": "https://web.archive.org/web/2020/http://www.biblioteca.org.ar/libros/89569.pdf",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Legs, walking and generation arrive together",
     "citation": "Wilbert, \"Mayowoca y Ochi,\" p. 212",
     "original": "no sólo pudieron caminar sino que adquirieron la capacidad de reproducirse.",
     "translation": "not only could they walk but they acquired the capacity to reproduce.",
     "translator": "English by this lane",
     "url": "https://web.archive.org/web/2020/http://www.biblioteca.org.ar/libros/89569.pdf",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "The fourth world",
     "citation": "Wilbert, \"Mayowoca y Ochi,\" p. 215",
     "original": "El Cuarto Mundo será el mundo de Mayowoca",
     "translation": "The Fourth World will be Mayowoca's world.",
     "translator": "English by this lane",
     "url": "https://web.archive.org/web/2020/http://www.biblioteca.org.ar/libros/89569.pdf",
     "rights": "in copyright, short quotation"
    }
   ],
   "sources": [
    {
     "citation": "Johannes Wilbert, \"Mitos de los indios yabarana,\" in Armellada and Bentivenga, Literaturas indigenas venezolanas (Caracas: Monte Avila, 1975), pp. 211-217 (Wayback copy of the digital edition)",
     "url": "https://web.archive.org/web/2020/http://www.biblioteca.org.ar/libros/89569.pdf"
    }
   ],
   "notes": "In copyright: three short quotations and a summary. The summary follows the printed text only. The numbering of the worlds (fire, flood, ours, a future fourth) is the narrator's own closing tally. The page numbers of the quotations are those bracketed in the digital edition."
  },
  {
   "id": "yanomami",
   "people": "Yanomami",
   "region": "Roraima and Amazonas, Brazil, and southern Venezuela",
   "latitude": 2.5,
   "longitude": -64.0,
   "direction": "ascent",
   "scheme": "Earlier people fell with the sky.",
   "map_story": "Long ago there are other people, who came into being by themselves, without a cause. They are very ignorant. The forest is unstable, and the people keep changing form and turning into game animals. They eat each other, and a man eats his wife at her first menstruation. Some tellers call them the Pata. Then the sky falls, all the Pata die, and their world becomes the underworld. On the back of the fallen sky Omamë makes new people to take their place. He teaches them ritual speech and makes them think straight. So the Yanomami say, “When Omamë made us we were not the first”.",
   "map_source": "Wilbert and Simoneau 1990: 39–44, 148",
   "text_date": "recorded mid-twentieth century; published 1990",
   "recorded": "Yanomam (Yanomami) of the Brazil-Venezuela borderlands; the narrator is Ikahi, in an Albert manuscript given in Wilbert and Simoneau (eds.), Folk Literature of the Yanomami Indians (UCLA Latin American Center, 1990), narrative 11 and commentary on Omame, the Fall of the Sky and the Animal Ancestors, pp. 39-44; narratives 14 and 40 come from Knobloch (1967).",
   "original_language": "Yanomami (English translation from the German and French field texts)",
   "summary_long": "In the narrative given by Ikahi, the Yanomam say that Omame did not make the first people. Before him, people existed \"without a cause\". The world was not yet in order, and they kept transforming into animals. Some of them are what the Yanomam still see in the forest as oropendolas, toucans and parrots; others became the game animals the Yanomam hunt, so that eating game is eating those first ancestors. Omame arranged the forest properly, created the fish, the sun, the trees and the electric eels, and then created \"us here as Yanomam\".\n\nThe sky then fell onto the earth, on the revenants, and became the ground under the Yanomam's feet. The first people were thrown into the underworld, where they turned into the Aopatari, beings the shamans call the real ancestors and who are now greedy for meat. The present Yanomam are described as another people, who fell with the sky and were created to take the places of those first people.\n\nThe accompanying commentary describes the age before Omame as one of ignorance: the forest unstable, people constantly taking the shape of tapirs, armadillos and red brocket deer, a man eating his wife during her first menstruation. When Omame came he taught them, and the narrator says he made them think straight. Knobloch's informants (narratives 14 and 40) give the first people the name Pata: they say the Pata were the first people, that they burned their dead, and that they all died the first time the sky fell. The scheme, then, is two peoples before the present (those who came into being by themselves and kept changing, then the Pata), a break marked by the sky's fall, and a present made by a teacher.",
   "excerpts": [
    {
     "label": "We were not the first",
     "citation": "Folk Literature of the Yanomami Indians, narrative 11, p. 41",
     "translation": "When Omamë made us we were not the first",
     "translator": "Wilbert and Simoneau, 1990",
     "url": "https://archive.org/details/antrop-font-folk-literature-of-the-yanomami-indians-wilbert-simoneau-livro",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Made to take their place",
     "citation": "narrative 11, p. 41",
     "translation": "As for us we are other people who fell with the sky and who were created to take their place.",
     "translator": "Wilbert and Simoneau, 1990",
     "url": "https://archive.org/details/antrop-font-folk-literature-of-the-yanomami-indians-wilbert-simoneau-livro",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "The first people had no settled form",
     "citation": "commentary, p. 43",
     "translation": "The forest was unstable, and the people were constantly changing form",
     "translator": "Wilbert and Simoneau, 1990",
     "url": "https://archive.org/details/antrop-font-folk-literature-of-the-yanomami-indians-wilbert-simoneau-livro",
     "rights": "in copyright, short quotation"
    }
   ],
   "sources": [
    {
     "citation": "Johannes Wilbert and Karin Simoneau (eds.), Folk Literature of the Yanomami Indians (Los Angeles: UCLA Latin American Center, 1990)",
     "url": "https://archive.org/details/antrop-font-folk-literature-of-the-yanomami-indians-wilbert-simoneau-livro"
    }
   ],
   "notes": "In copyright: three short quotations and a summary. Page numbers follow the research packet; the spelling Omame replaces the OCR variants. No public-domain Yanomami account of the fallen sky was found."
  },
  {
   "id": "kaxuyana",
   "people": "Kaxúyana",
   "region": "Cachorro–Trombetas rivers, Pará, Brazil",
   "latitude": -1.0,
   "longitude": -56.5,
   "direction": "decline",
   "scheme": "Flood people, fire people, bow people.",
   "map_story": "The first people end in Tuná-imó, the flood. The rest come down from the mountain Toronorí, but they too come to an end, because of Wehóto-imó, the Great Fire. The creator Purá sees that people have come to an end again, and he makes everything anew. This time he makes people out of bows, in three woods. The strong people of hard pau d'arco are swallowed by Marmaru-imó, the Great Snake, and the second kind perishes too. Only the people of soft taxi wood survive. They are our grandfathers, and because they were made of soft wood “we are weak, can bear nothing and die soon”.",
   "map_source": "Frikel 1970: 13–17, 26–28",
   "text_date": "fieldwork 1950s-60s; published 1970",
   "recorded": "Kaxuyana (Katxuyana, Cariban) of the Cachorro and Trombetas rivers, Para, Brazil; told chiefly by the pajé Amekpuru and published by Protasio Frikel in Os Kaxuyana: notas etno-historicas (Belem: Museu Paraense Emilio Goeldi, Publicacoes Avulsas 14, 1970), pp. 13-17 and 26-28.",
   "original_language": "Portuguese (from Kaxuyana)",
   "summary_long": "The Kaxuyana tell of the cultural hero Purá, who has a servant, Mu'rá, and who made people more than once. The accounts record three successive peoples, each ended by a cataclysm, and Frikel's table calls them the people of the flood (Tuná-imó), the people of the fire and the people made of bows.\n\nThe flood people ended in Tuná-imó. The remnant came down from the mountain Toronorí, but they too perished, this time by the Great Fire, Wehóto-imó, which Frikel records as still leaving its mark on the Toronorí cliff. Purá saw that people had come to an end again and made everything anew; the forest of today, the narrators say, was not the first forest.\n\nPurá makes the next people out of bows. He builds a house in the hills near the headwaters, cuts hard pau d'arco wood, makes bows, and leans them in a corner of the house. After two days they have turned into people. He sends them down river by canoe, warning them of Marmaru-imó, the Great Snake, who lives at the Great Cataract and swallows everything that passes. The bird japu, perched in a tree, shouts a warning, but the men come down in a mass; the Snake opens its mouth and swallows them all. Purá, who had gone ahead to see where they would live, watches it all and is vexed.\n\nHe tries again. He cannot find more pau d'arco, so he uses other woods, but the bows do not turn into people. Other things he tries turn into animals instead: one into a peccary, a vine into a snake. At last he cuts the soft taxi wood. The bows turn into people, and Purá says they are good people but weak, of soft wood. He resolves to kill Marmaru-imó before sending the people down, \"since the strong ones of pau d'arco were finished so fast\". He and Mu'rá go in a canoe to kill the Snake.\n\nThe narrator draws the moral that the Kaxuyana are descended from the soft taxi wood, which is why they are weak, cannot bear anything and die soon. Frikel adds his own caution that the Indian does not mean three races or humanities, but the successive appearance of three kinds of ancestors.",
   "excerpts": [
    {
     "label": "The cultural hero sees the people finished",
     "citation": "Frikel 1970, pp. 26-27",
     "original": "Purá viu que os homens se tinham acabado outra vez",
     "translation": "Purá saw that the people had come to an end again",
     "translator": "English by this lane",
     "url": "https://repositorio.museu-goeldi.br/server/api/core/bitstreams/68b51e55-4313-4cd2-99e0-fdac252d13c6/content",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "The soft-wood people",
     "citation": "Frikel 1970, p. 14",
     "original": "É gente boa, mas fraca, essa de pau mole",
     "translation": "They are good people, but weak, those of soft wood.",
     "translator": "English by this lane",
     "url": "https://repositorio.museu-goeldi.br/server/api/core/bitstreams/68b51e55-4313-4cd2-99e0-fdac252d13c6/content",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Frikel on the cataclysm sequence",
     "citation": "Frikel 1970, p. 27",
     "original": "Homens, feitos de arcos: sobreviveram parcialmente",
     "translation": "People made of bows: partly survived.",
     "translator": "English by this lane",
     "url": "https://repositorio.museu-goeldi.br/server/api/core/bitstreams/68b51e55-4313-4cd2-99e0-fdac252d13c6/content",
     "rights": "in copyright, short quotation"
    }
   ],
   "sources": [
    {
     "citation": "Protasio Frikel, Os Kaxuyana: notas etno-historicas (Belem: Museu Paraense Emilio Goeldi, Publicacoes Avulsas 14, 1970)",
     "url": "https://repositorio.museu-goeldi.br/server/api/core/bitstreams/68b51e55-4313-4cd2-99e0-fdac252d13c6/content"
    }
   ],
   "notes": "In copyright: three short quotations and a summary. The local OCR of Frikel's page images is badly damaged in many lines, so the summary leans on lines that read cleanly and on the research packet; the killing of Marmaru-imo (pp. 15-17) is not summarised in detail, and page numbers for the second quotation should be checked against the printed page."
  },
  {
   "id": "tupinamba",
   "people": "Tupinambá",
   "region": "Rio de Janeiro coast, Brazil",
   "latitude": -22.9,
   "longitude": -43.2,
   "direction": "decline",
   "scheme": "A flat earth, fire, then war.",
   "map_story": "At first the earth is flat, “even and flat, without any mountain, producing all things for the use of men”, watered by the dew of heaven. People live as they please, and the god Monan lives among them and goes about with them familiarly. They come to despise him. He withdraws and sends down Tata, the fire of heaven. Monan gives Irin-magé a wife, so that he may repeople the world with better men than the first. Later two brothers quarrel. One farms and keeps a family; the other cares only for war. He throws a dead enemy’s arm at his brother’s house, and a flood rises. From the two brothers come two peoples in perpetual discord and war.",
   "map_source": "Thevet, Cosmographie universelle 21.4, 1575",
   "text_date": "1575 (published); from Thevet's stay on Guanabara Bay in 1555-56",
   "recorded": "Andre Thevet, French Franciscan cosmographer, took the account from the Tupinamba (Tonassearres) of the Rio de Janeiro coast, Brazil, during his stay in 1555-56; printed in La Cosmographie universelle (Paris, 1575), vol. 2, book XXI, chs. 3-4.",
   "original_language": "French (Thevet's report of Tupi-speaking Tupinamba tellings)",
   "excerpts": [
    {
     "label": "The flat earth, the god who lived among them, the fire, Irin-magé and the better men",
     "citation": "Thevet, La Cosmographie universelle, Paris 1575, bk XXI, ch. 3 (ff. 913v-914r)",
     "original": "La première cognoissance et creance des choses que ces Sauuages ont de ce qui surpasse la terre, est d'vn qu'ils appellent Monan, auquel ils attribuent les mesmes perfections que nous faisons à Dieu, le disans estre sans fin et commencement, estans de tout temps, et lequel a créé le Ciel, la terre, et les oyseaux et animaux qui sont en eux, sans toutefois faire mention de la mer, ne d'Aman Atouppaue, qui sont les nuees d'eau en leur langue, disans que la mer a esté faite par vn inconuenient aduenu en terre, qui au parauant estoit vnie et plaine, sans montaigne quelconque, produisant toutes choses pour l'usage des hommes. Or la cause, pour laquelle la mer fut faite, ils vous la deduisent en ceste sorte. Comme ainsi soit que les hommes vesquissent à leur plaisir, ioüissans de ce que produisoit la terre, aidee de la rousee du ciel, aduint qu'ils s'oublièrent en leurs façons de faire, viuans desordonnément. Ils tombèrent en telle et si grande folie, qu'ils commencent à mespriser Monan, lequel pour lors ils disent, que demeuroit parmy eux, et y frequentoit fort familièrement. Monan voyant l'ingratitude des hommes, leur meschanceté, et le mespris qu'ils faisoient de luy, qui les auoit ainsi bien heurez, se retira d'eux: puis feit descendre Tata, qui est le feu du ciel, lequel brusla et consomma tout ce qui estoit sur la face de la terre: et y besongna ce feu de telle sorte, qu'il baissa la terre d'vn costé, et la haulsa d'vn autre, de telle manière qu'elle fut redigée en la forme que la voyons, sçauoir en vallons, collines et montaignes, et en la largeur estendue de quelque belle campaigne.\n\nOr de tous les hommes n'en y eut de sauué qu'vn, lequel se nommoit Irin-magé, lequel Monan auoit transporté au Ciel, ou autre lieu, à fin qu'il euitast la fureur de ce feu tout consommant. Cest Irin-magé voyant le tout ainsi destruit, s'adressa à Monan, luy disant ainsi auec larmes et soupirs, Veux-tu aussi destruire les Cieux et leur ornement? Hé, et où sera désormais nostre demeure? de quoy me seruira de viure, n'ayant aucun qui me soit semblable? Monan à ces mots fut tant esmeu de compassion: que voulant remedier au mal qu'il auoit fait à la terre, à cause des pechez des hommes, il feit plouuoir en telle abondance sur la terre, que tout le feu fut estaint, et ne pouuans les eaues s'en retourner en hault, furent contraintes de s'arrester, et prendre cours par les lieux les plus concaues de la terre, et y furent assemblees de tous costez: dont cest amas d'eau fut apellé par eux Paranan, qui signifie amertume, ce que nous disons la mer. ... Monan voyant que la terre estoit remise en sa première beauté, et que la mer embellissoit la face d'icelle, l'entourant de toutes parts, luy semblant chose incommode, que tout ce beau ornement demourast sans quelcun qui en fust le cultiueur, appella à soy Irin-mage, auquel il donna vne femme, afin qu'il repeuplast le monde d'hommes meilleurs, que n'auoient pas esté ceux, qui auoient esté les premiers habitateurs de la terre. De cest Irin-magé tiennent-ils, que estoient venuz tous les hommes, qui estoient auant le grand déluge d'eau, qu'ils disent estre aduenu en leur terre, et duquel ie parleray poursuyuant ce discours.",
     "original_source": "Thevet 1575, archive.org OCR of vol. 2 (long s normalised to s, u/v and spelling as printed; one OCR-damaged clause on the sea is marked by an ellipsis)",
     "translation": "The first knowledge and belief these Savages have of what is above the earth is of one whom they call Monan, to whom they attribute the same perfections that we attribute to God, saying he is without end and beginning, being from all time, and that he created the Heaven, the earth, and the birds and animals that are in them, without however making any mention of the sea, nor of Aman Atouppaue, which in their language are the water-clouds, saying that the sea was made through a mishap that befell the earth, which before was even and flat, without any mountain, producing all things for the use of men. Now the reason why the sea was made, they set out for you in this manner. Whereas men lived at their pleasure, enjoying what the earth produced, helped by the dew of heaven, it happened that they forgot themselves in their ways, living disorderly. They fell into such and so great a folly that they began to despise Monan, who, they say, lived among them at that time and went about with them very familiarly. Monan, seeing the ingratitude of men, their wickedness, and the contempt they showed for him who had made them so fortunate, withdrew from them; then he sent down Tata, who is the fire of heaven, which burned and consumed everything that was on the face of the earth; and this fire worked so that it lowered the earth on one side and raised it on another, in such a way that it was reduced to the form in which we see it, that is, valleys, hills and mountains, and the broad extent of some fair plain.\n\nNow of all men only one was saved, who was named Irin-magé, whom Monan had carried up to Heaven, or some other place, so that he might escape the fury of this all-consuming fire. This Irin-magé, seeing everything thus destroyed, addressed Monan, saying with tears and sighs: \"Wilt thou destroy the Heavens too, and their ornament? Ah, and where shall our dwelling be henceforth? What use is it to me to live, having no one who is like me?\" Monan at these words was so moved with compassion that, wishing to remedy the harm he had done the earth because of the sins of men, he made it rain so abundantly upon the earth that all the fire was put out, and the waters, unable to go back up on high, were forced to stop and take their course through the lowest places of the earth, and were gathered there from all sides: this mass of water was called by them Paranan, which signifies bitterness, what we call the sea. ... Monan, seeing that the earth was restored to its first beauty and that the sea adorned its face, surrounding it on all sides, and thinking it unfitting that all this fair ornament should stand without someone to till it, called Irin-magé to himself and gave him a woman, so that he might repeople the world with better men than those had been who were the first inhabitants of the earth. From this Irin-magé, they hold, had come all the men who lived before the great deluge of water that they say befell their country, of which I shall speak as this discourse goes on.",
     "translator": "English by this lane from the French (Thevet 1575 has no public-domain English)",
     "url": "https://archive.org/details/lacosmographievn02thev",
     "rights": "public domain"
    },
    {
     "label": "The two brothers, the severed arm, the flood and the two peoples of perpetual war",
     "citation": "Thevet 1575, bk XXI, ch. 3, ff. 914r-914v",
     "original": "Le déluge donc, que ces barbares chantent, et duquel m'ont souuentefois parlé, à leur aduis et opinion a esté vniuersel et general, disans, que Sommay, grand Pagé, et Caraïbe, descendu de la race d'iceluy, que les Sauuages feirent bruller, eut deux enfans, l'vn nommé Tamendonare et l'autre Ariconte, lesquels estoient de diuerses complexions et nature, et par ainsi se haioient à mort l'vn l'autre. Oyez comme ces bonnes gens en leurs comptes approchent de l'Histoire de l'Escriture. Tamendonare (disent-ils) estoit vn grand mesnager, et bon pere de famille, ayant femme et enfans, et se plaisant à cultiuer la terre: Ariconte au contraire ne se soucioit de tout cela, seulement estoit ententif à la guerre, ne desirant qu'à subiuguer par sa puissance toutes les nations voisines, et mesmement son frere. Or aduint vn iour, que ce guerrier reuenant d'vne bataille, apporta le bras d'vn sien ennemy à son frère Tamendonare, en luy disant auec grande fierté et arrogance, Va craintif que tu es, i'auray ta femme et tes enfans en ma puissance, car tu n'es point assez fort pour te deffendre. Le bon homme mesnager, oyant ainsi parler son frere, fut fort marry de son orgueil: Et pource luy dit-il: si tu estois si vaillant que tu dis, tu eusses apporté ton ennemy tout entier. Ariconte indigné de ce reproche, ietta ledit bras contre la porte de la maison de son frère: mais à l'instant mesme, tout le village où ils estoient, fut esleué au Ciel, et ils demeurèrent bas en terre. Tamendonare voyant cecy, soit d'estonnement ou de despit, frappa si rudement la terre, que de là sourdit vne grande source d'eau, si hault, que en peu de temps elle attaignoit par dessus les collines et costeaux, et sembloit surpasser la haulteur des nues, et laquelle perseuera iusques à ce que la terre en fust toute couuerte. Ce que voyans les deux frères, et soigneux de se sauuer, monterent sur des montaignes les plus haultes de tout le païs: Et taschoient se sauuer contremont les arbres auec leurs femmes. Ce qu'ils feirent aussi, sçauoir est Tamendonare monta sur vn arbre, nommé Pindona, y tirant auec luy l'vne de ses femmes; et Ariconte monta auec sa femme sur vn autre arbre, nommé Genipar, à fin qu'ils veissent si les eaues s'abaissoient. Estans sur lesdits arbres, Ariconte donna du fruict d'iceluy à sa femme, luy disant, Romps de ce fruict, et en laisse choir en bas. Ce qu'elle ayant faict, ils congneurent qu'il n'estoit point temps de descendre aux vallees, et que les eaues estoient encor fort haultes. Ils tiennent, que par ceste inondation tous les hommes et tous les animaux furent noyez, sauf les deux frères et leurs femmes, desquels sortirent deux diuers peuples apres le deluge, nommez Tonassearres, surnommez Toupinambaux, et les Tonaiatz Hoyanas, surnommez Tominous, lesquels sont en discorde et guerre perpetuelle: tellement que les Toupinambaux se voulans glorifier, et se dire plus excellens que leurs compaignons et voisins, ils disent, Nous sommes descenduz de Tamendonare, et tu es yssu d'Ariconte: comme si par là ils vouloient inferer, que Tamendonare estoit plus homme de bien que Ariconte.",
     "original_source": "Thevet 1575, archive.org OCR of vol. 2 (long s normalised; spelling and u/v as printed in the OCR; a few damaged letters restored by reading)",
     "translation": "The deluge, then, which these barbarians sing of, and of which they have often spoken to me, was in their view and opinion universal and general. They say that Sommay, a great Pagé and Caraïbe, descended from the race of him whom the Savages had burned, had two children, the one named Tamendonare and the other Ariconte, who were of different complexions and nature, and so hated each other to the death. Hear how these good people in their tales come near to the History of Scripture. Tamendonare, they say, was a great husbandman and a good father of a family, having wife and children and taking pleasure in tilling the earth; Ariconte on the contrary cared nothing for all that, and was intent only on war, desiring nothing but to subjugate by his power all the neighbouring nations, and even his own brother. Now it happened one day that this warrior, returning from a battle, brought the arm of one of his enemies to his brother Tamendonare, saying to him with great pride and arrogance: \"Go to, coward that you are, I shall have your wife and your children in my power, for you are not strong enough to defend yourself.\" The good husbandman, hearing his brother speak so, was much vexed at his pride, and therefore said to him: \"If you were as valiant as you say, you would have brought your enemy whole.\" Ariconte, angered at this reproach, threw the said arm against the door of his brother's house; but at that very instant the whole village where they were was lifted up to Heaven, and they remained below on the earth. Tamendonare, seeing this, whether from astonishment or spite, struck the earth so hard that from it there welled a great spring of water, so high that in a short time it reached above the hills and slopes and seemed to surpass the height of the clouds, and it went on until the earth was all covered by it. The two brothers, seeing this and anxious to save themselves, climbed the highest mountains in all the country, and tried to save themselves by climbing the trees with their wives. This they did: Tamendonare climbed a tree named Pindona, drawing up with him one of his wives; and Ariconte climbed with his wife another tree, named Genipar, so that they might see if the waters were going down. While they were in the said trees, Ariconte gave some of its fruit to his wife, saying to her: \"Break this fruit and let some of it fall down.\" When she had done so, they knew that it was not yet time to descend to the valleys, and that the waters were still very high. They hold that by this inundation all men and all animals were drowned, except the two brothers and their wives, from whom came two different peoples after the deluge, called Tonassearres, surnamed Toupinambaux, and the Tonaiatz Hoyanas, surnamed Tominous, who are in perpetual discord and war; so that the Toupinambaux, wishing to glorify themselves and to say they are more excellent than their companions and neighbours, say: \"We are descended from Tamendonare, and you are sprung from Ariconte\"; as if by that they wished to infer that Tamendonare was a better man than Ariconte.",
     "translator": "English by this lane from the French",
     "url": "https://archive.org/details/lacosmographievn02thev",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "Andre Thevet, La Cosmographie universelle, Paris: Guillaume Chaudiere, 1575, vol. 2, book XXI",
     "url": "https://archive.org/details/lacosmographievn02thev"
    }
   ],
   "notes": "The same chapter tells how the transformer Maire-monan was burned alive by the people and how thunder arose from his death. Folio numbers follow the running heads of the OCR; check recto/verso against the scan. The French was reconstructed from a noisy long-s OCR and is slightly normalised; verify exact spelling against the scan before printing."
  },
  {
   "id": "dogon",
   "people": "Dogon",
   "region": "Bandiagara, Mali",
   "latitude": 14.4,
   "longitude": -3.6,
   "direction": "both or cyclic",
   "scheme": "Three Words, speech made clear.",
   "map_story": "“From the height of the sky the Nommo saw his mother, the Earth, naked and without speech.” He clothes her in a fibre skirt, and the fibres are the first Word, the crudest of all time. Her son the jackal forces himself on her to get it. The incest gives him speech and brings the first menstrual blood, and God turns away from the Earth. The eight ancestors cannot die, and each is both male and female. The seventh receives the second Word, clearer and meant for all men, and speaks it through weaving. When the order of the ancestors is broken, he comes down as a great serpent, and the smith tells the men to kill him and eat his body. From that meal comes the third Word, clear and perfect, carried by the drum. Then death appears.",
   "map_source": "Ogotemmêli to Griaule, 1946",
   "text_date": "told 1946; published 1948",
   "recorded": "Told by the blind Dogon elder Ogotemmêli (Ogol-du-Haut, Bandiagara escarpment, Mali) to Marcel Griaule over thirty-three days in October–November 1946, with Dogon-language speech rendered into French; published as Dieu d'eau: entretiens avec Ogotemmêli (Paris: Éditions du Chêne, 1948). Page numbers below are the Fayard 1966 reprint on archive.org.",
   "original_language": "French (from Dogon)",
   "summary_long": "This is a summary of Griaule's record of what Ogotemmêli taught; the full text is in copyright. The sequence runs through three Words, each given through a craft, and the creation of people sits inside the first of them. When Amma first approaches the Earth to take her, her clitoris, a termite hill, rises against him; he cuts it off and has her, and from that flawed union the god's first son, the Jackal, is born alone. The Nommo, the twin water-spirit, looks down and sees his mother the Earth naked and speechless. He brings fibres from heavenly plants, divides them into ten bundles for his ten fingers, twists five for the front and five for the back, and clothes her in a fibre skirt. The fibres are wet with his breath, and his breath is speech, so the skirt is the first Word: the crudest speech of all time, with an elementary syntax, few verbs and a graceless vocabulary, but strong enough for the great labours of the beginning. The Jackal wants the Word and seizes the skirt, which is his mother's clothing. The Earth resists and burrows into an anthill as an ant; the Jackal follows her down and forces himself on his mother; the hole is never deep enough to escape him. The incest gives the Jackal speech, which he keeps to reveal Amma's designs to diviners, and it brings the first menstrual blood, which stains the fibres. The Earth is now impure, and Amma turns away from her and makes a human couple directly from clay. From this couple come eight ancestors, four male and four female. Each is both sexes and can fertilise himself, and none of them dies; at the end of a long life they go into the anthill and rise as Nommo. The second Word is given to the Seventh ancestor, Master of the Word. It is clearer than the first and meant for all people, not a few, and it comes through weaving. Then the Eighth ancestor descends out of rank, and the Seventh, angered, takes the form of a great serpent and rushes into the granary for the seeds. The Smith tells the men to kill the serpent and eat its body, and he keeps the head and buries it under his anvil stone, so that every smith works seated on the serpent's head. The Smith also gives men joints, the hoe and farming. The third Word, clear and perfect, is carried by the drum, built as a woven cylinder with a copper coil. Griaule's own summary ranks the three Words as fibre, weaving and drum. Death comes only after the third Word and the modern order of the world: before that, men did not die, or after a long life changed as the ancestors had. Griaule's later work with Dieterlen (Le renard pâle, 1965) turns the Words into grades of initiation. Walter van Beek (1991) found that other Dogon did not know Ogotemmêli's scheme, so it is best read as one sage's teaching.",
   "excerpts": [
    {
     "label": "The Nommo sees his mother the Earth naked and without speech",
     "citation": "Griaule, Dieu d'eau (1948; Fayard reprint 1966), p. 26",
     "original": "Le Nommo, du haut du ciel, vit sa mère, la Terre, nue et sans parole",
     "original_source": "Griaule, Dieu d'eau, archive.org marcel-griaule-dieu-deau-entretien-avec-ogotemmeli (OCR read)",
     "translation": "From the height of the sky the Nommo saw his mother, the Earth, naked and without speech.",
     "translator": "Claude (dataset compiler), own translation",
     "url": "https://archive.org/details/marcel-griaule-dieu-deau-entretien-avec-ogotemmeli",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "The eighth ancestor breaks the order; the Master of the Word becomes a serpent",
     "citation": "Griaule, Dieu d'eau, p. 50",
     "original": "Le Huitième ancêtre, rompant l'ordre des préséances, descendit avant le Septième, Maître de la Parole.",
     "original_source": "Griaule, Dieu d'eau, archive.org (OCR read)",
     "translation": "The Eighth ancestor, breaking the order of precedence, came down before the Seventh, Master of the Word.",
     "translator": "Claude (dataset compiler), own translation",
     "url": "https://archive.org/details/marcel-griaule-dieu-deau-entretien-avec-ogotemmeli",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Death appears only after the third Word",
     "citation": "Griaule, Dieu d'eau, pp. 127–128",
     "original": "après la révélation de la troisième parole et l'organisation moderne du monde, la mort était apparue",
     "original_source": "Griaule, Dieu d'eau, archive.org (OCR read)",
     "translation": "after the revelation of the third word and the modern organisation of the world, death had appeared",
     "translator": "Claude (dataset compiler), own translation",
     "url": "https://archive.org/details/marcel-griaule-dieu-deau-entretien-avec-ogotemmeli",
     "rights": "in copyright, short quotation"
    }
   ],
   "sources": [
    {
     "citation": "Marcel Griaule, Dieu d'eau: entretiens avec Ogotemmêli (Paris: Éditions du Chêne, 1948; Fayard 1966), chapters 'La première parole et la jupe de fibres', 'La seconde parole et le tissage', 'La troisième parole ...'",
     "url": "https://archive.org/details/marcel-griaule-dieu-deau-entretien-avec-ogotemmeli"
    },
    {
     "citation": "Marcel Griaule and Germaine Dieterlen, Le renard pâle (Paris: Institut d'ethnologie, 1965)",
     "url": ""
    }
   ],
   "notes": "No public-domain Dogon account of this sequence exists: the pre-1930 French colonial works checked (Desplagnes 1907, Delafosse 1912, Tauxier 1912 and 1927) do not contain it. The page numbers for the three quotations are those of the Fayard reprint as printed in the OCR. Walter van Beek, 'Dogon restudied', Current Anthropology 32 (1991), is the standard caution."
  },
  {
   "id": "bambara",
   "people": "Bambara",
   "region": "Mali",
   "latitude": 12.6,
   "longitude": -8.0,
   "direction": "both or cyclic",
   "scheme": "Three creations, voiceless to articulate.",
   "map_story": "The first creation is made in secret, “without a voice”. Everything is still in chrysalis. Its sign is a woman, Mousso Koroni, who engenders plants, animals and people, all in haste, disorder and confusion. She is the first to possess a soul, and she sows the germs of all knowledge. Men are then immortal and grow young again through the tree that is to be the cause of death. The second creation belongs to Faro, lord of water, whose Word is a language with no breaks between the words, and cannot be understood. In the third, the heavenly smith cuts the speech into words and makes it useful discourse. Now “men assert themselves as individuals with their wills and feelings, egoistic or altruistic”, and they die.",
   "map_source": "Zahan, The Bambara, 1974",
   "text_date": "initiatory teaching recorded 1930s–50s (Dieterlen 1951); synthesis published 1974",
   "recorded": "Zahan's account draws on Bambara teaching in Mali, building on Germaine Dieterlen, Essai sur la religion bambara (Paris: PUF, 1951); published in English as Dominique Zahan, The Bambara (Iconography of Religions VII.2), Leiden: Brill 1974.",
   "original_language": "French (Zahan's text; the Bambara terms are given in transliteration)",
   "summary_long": "This is a summary of Zahan's synthesis of Bambara teaching; Dieterlen 1951, the primary account, is not reachable online and Zahan is in copyright. The world is made in three stages, and the first stage is secret, without speech. At that time everything exists only in chrysalis form, folded up and unready. The sign of this beginning is a woman, Mousso Koroni, the little old woman with a white head. She becomes the wife of Pembele, the first creator, and engenders plants, animals and people, but she does it in haste, disorder and confusion, so that everything multiplies as fast as it can. She is the first being to possess a soul, and she is the source of all the vital principles; she also sows the germs of all knowledge in what Zahan calls the unconscious of living things. In this stage men are immortal and grow young again, through a tree that will one day be the cause of death. The second stage is the setting of the world in order, and it belongs to Faro, the lord of water, who takes the double (dya) of beings into his keeping. His Word is a speech in which the words are not yet separated, so it cannot be understood. In the third stage the heavenly smith, Ndomadyiri, makes the breaks in speech. He cuts the flow into words, and speech becomes useful discourse. Within the world he has formed, people assert themselves as individuals, with their wills and their feelings, egoistic or altruistic, and as social beings. It is also the stage in which death comes. Zahan presents the three stages as a single work done in three steps, from a beginning with no voice to the present world of articulate, individual speakers. The three-stage frame is Zahan's wording of the teaching.",
   "excerpts": [
    {
     "label": "The first stage of creation: 'without a voice'",
     "citation": "Zahan, The Bambara (1974), Introduction",
     "original": "a beginning made in secret, 'without a voice' to express itself",
     "original_source": "Zahan 1974, archive.org bambara0000zaha (search-inside snippet)",
     "translation": "a beginning made in secret, 'without a voice' to express itself",
     "translator": "Zahan's English (Brill 1974)",
     "url": "https://archive.org/details/bambara0000zaha",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Mousso Koroni engenders everything in haste",
     "citation": "Zahan, The Bambara (1974), Introduction",
     "original": "everything is produced in haste, disorder and confusion",
     "original_source": "Zahan 1974, archive.org bambara0000zaha (search-inside snippet)",
     "translation": "everything is produced in haste, disorder and confusion",
     "translator": "Zahan's English (Brill 1974)",
     "url": "https://archive.org/details/bambara0000zaha",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "The third stage: individuals",
     "citation": "Zahan, The Bambara (1974), Introduction",
     "original": "men assert themselves as individuals, with their wills and feelings, egoistic or altruistic",
     "original_source": "Zahan 1974, archive.org bambara0000zaha (search-inside snippet, assembled from two adjacent snippets)",
     "translation": "men assert themselves as individuals, with their wills and feelings, egoistic or altruistic",
     "translator": "Zahan's English (Brill 1974)",
     "url": "https://archive.org/details/bambara0000zaha",
     "rights": "in copyright, short quotation"
    }
   ],
   "sources": [
    {
     "citation": "Dominique Zahan, The Bambara (Iconography of Religions VII.2; Leiden: Brill, 1974), Introduction",
     "url": "https://archive.org/details/bambara0000zaha"
    },
    {
     "citation": "Germaine Dieterlen, Essai sur la religion bambara (Paris: Presses universitaires de France, 1951)",
     "url": ""
    }
   ],
   "notes": "Older public-domain accounts of the Bambara (Joseph Henry, L'âme d'un peuple africain: les Bambara, 1910; Tauxier, La religion bambara, 1927; Delafosse, Haut-Sénégal-Niger, 1912) were read in full-text; none of them carries the three-creation scheme (Henry's chapter IV gives only a Bible- and Islam-coloured Adam and Eve). The scheme comes from the later Dieterlen and Zahan line. In the quotations, the third was joined from two adjacent search-inside snippets of the same page."
  },
  {
   "id": "lugbara",
   "people": "Lugbara",
   "region": "Uganda and DR Congo",
   "latitude": 3.0,
   "longitude": 30.9,
   "direction": "ascent",
   "scheme": "Inverted beings, heroes, then people.",
   "map_story": "God makes a person who comes from the sky and a woman with a heavy body, Meme. Wild animals burst out of her womb, the gazelle first. Then come generations of brothers and sisters who do everything backwards. They know nothing of sex and the blood of Meme’s first menstruation is not human blood; “they committed incest; they ate their own children”. They live by hunting. After them come the hero-ancestors, who are not human as men are now. Dribidu, the hairy one, is called eater of men because he eats his children, and he is driven out. A leper woman gives him fire to cook his buffalo meat, and he makes her his first wife and pays the first bridewealth. Their sons marry wives and beget children in the way people do now.",
   "map_source": "Middleton 1954–73",
   "text_date": "fieldwork 1949–53; published 1954–1973",
   "recorded": "Recorded by John Middleton from Lugbara elders in the West Nile District of Uganda (and the neighbouring Congo) during fieldwork in 1949–53: Lugbara Religion (Oxford University Press for the IAI, 1960), The Lugbara of Uganda (New York: Holt, Rinehart & Winston, 1965), and 'Some categories of dual classification among the Lugbara' in R. Needham (ed.), Right & Left (Chicago, 1973). The Lugbara place the beings in a genealogy; Middleton's word for them is 'inverted'.",
   "original_language": "English (Middleton's account of Lugbara oral tradition, from Lugbara)",
   "summary_long": "This is a summary of Middleton's account; the books are in copyright, and I found no older published Lugbara text. God (Adro) makes the first beings in a world that is not yet a society. The man is Gborogboro, whose name means 'the person coming from the sky', and the woman is Meme, 'the person with a heavy body'. Wild animals burst out of Meme's womb, and the Spirit then puts children inside her, so that she bears a boy and a girl. What follows is several generations of brothers and sisters, whom Middleton calls the inverted beings, because they behave as the opposite of a normal, socialised Lugbara. They are at first ignorant of sexual intercourse, and the blood of Meme's first menstruation is not human blood. They commit incest, with no knowledge of the ties of kinship; they have no clans and no marriage. They live by hunting and, in Middleton's report, they eat their own children. From the last of these sibling pairs are born the two hero-ancestors, Jaki and Dribidu. The heroes are not human as men are now. Dribidu is the hairy one, also called Banyale, the eater of men, because he ate his children. He is driven out of the country and travels to the highlands. There he finds a leper woman who gives him fire to cook his buffalo meat. He makes her his first wife, and he pays the first seduction fine and bridewealth. He does the same with other leper women. After he has begotten sons by them, the sons marry wives and beget children as people do now, and they transfer bridewealth. That is the point where the clans begin: the present Lugbara lineages descend from these sons. Middleton warns that the sequence is a genealogy rather than a set of named ages, and that the Lugbara do not themselves count it in ages. His word 'inversion' stands for the presocial period before there was an ordered society.",
   "excerpts": [
    {
     "label": "The heroes were not human as men are now",
     "citation": "Middleton, The Lugbara of Uganda (1965), ch. on myth",
     "original": "The heroes were not human as men are now.",
     "original_source": "Middleton 1965, archive.org lugbaraofuganda00midd (search-inside snippet)",
     "translation": "The heroes were not human as men are now.",
     "translator": "Middleton's English",
     "url": "https://archive.org/details/lugbaraofuganda00midd",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Dribidu the cannibal",
     "citation": "Middleton, The Lugbara of Uganda (1965), ch. on myth",
     "original": "Dribidu was a cannibal, eating his own children.",
     "original_source": "Middleton 1965, archive.org lugbaraofuganda00midd (search-inside snippet)",
     "translation": "Dribidu was a cannibal, eating his own children.",
     "translator": "Middleton's English",
     "url": "https://archive.org/details/lugbaraofuganda00midd",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "The leper woman gives him fire",
     "citation": "Middleton, The Lugbara of Uganda (1965), ch. on myth",
     "original": "a leper woman who gave him fire with which to cook his buffalo meat",
     "original_source": "Middleton 1965, archive.org lugbaraofuganda00midd (search-inside snippet)",
     "translation": "a leper woman who gave him fire with which to cook his buffalo meat",
     "translator": "Middleton's English",
     "url": "https://archive.org/details/lugbaraofuganda00midd",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Inverted beings: ignorant of sex",
     "citation": "Middleton, 'Some categories of dual classification among the Lugbara', in Needham (ed.), Right & Left (1973)",
     "original": "They were at first ignorant of sexual intercourse; the blood of Meme's first menstruation",
     "original_source": "Right & Left, archive.org rightleft00rodn (search-inside snippet)",
     "translation": "They were at first ignorant of sexual intercourse; the blood of Meme's first menstruation",
     "translator": "Middleton's English",
     "url": "https://archive.org/details/rightleft00rodn",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "Sons who marry and pay bridewealth",
     "citation": "Middleton, Lugbara Religion (1960)",
     "original": "married wives and begot children in the way that people do now. They transferred bridewealth",
     "original_source": "Middleton 1960, archive.org lugbarareligion0000midd (search-inside snippet)",
     "translation": "married wives and begot children in the way that people do now. They transferred bridewealth",
     "translator": "Middleton's English",
     "url": "https://archive.org/details/lugbarareligion0000midd",
     "rights": "in copyright, short quotation"
    }
   ],
   "sources": [
    {
     "citation": "John Middleton, Lugbara Religion: Ritual and Authority among an East African People (London: Oxford University Press, 1960)",
     "url": "https://archive.org/details/lugbarareligion0000midd"
    },
    {
     "citation": "John Middleton, The Lugbara of Uganda (New York: Holt, Rinehart & Winston, 1965)",
     "url": "https://archive.org/details/lugbaraofuganda00midd"
    },
    {
     "citation": "John Middleton, 'Some categories of dual classification among the Lugbara', in Rodney Needham (ed.), Right & Left: Essays on Dual Symbolic Classification (University of Chicago Press, 1973)",
     "url": "https://archive.org/details/rightleft00rodn"
    },
    {
     "citation": "John Middleton, 'Some social aspects of Lugbara myth', Africa 24 (1954), reprinted in Myth and Cosmos (1967), pp. 50–51",
     "url": "https://archive.org/details/mythcosmosreadin00midd"
    }
   ],
   "notes": "The quotations are verified snippets from Open Library search-inside. Whiteley's Selection of African Prose, vol. 1 (1964), prints a Lugbara text of the Dribidu and Jaki myth, but it is in copyright and was not read. The summary draws on Middleton's own Lugbara of Uganda and Lugbara Religion; his 'Gborogboro' is 'Gborogboro, the person coming from the sky'."
  },
  {
   "id": "kuba",
   "people": "Kuba (Bushongo)",
   "region": "Kasai, DR Congo",
   "latitude": -4.5,
   "longitude": 21.5,
   "direction": "ascent",
   "scheme": "A chronicle of royal firsts.",
   "map_story": "Bumba vomits up the sun, the moon, the animals and men. In the first reigns palm wine is drawn from a lake, prepared for everyone’s use. No one wears clothes, and “until then mankind in general had no personal name”. The fourth king, Woto, decides that each person shall be known by a name, and he brings in circumcision. He sees his sister, the nameless daughter of Lobamba, forgets the respect he owes her, and gets a son on her, and their shame stays secret for a time. Later kings bring fire by friction and clothes of bark. Until the reign of a woman chief, both sexes have an equal right to rule, and after her they do not.",
   "map_source": "Torday and Joyce 1910: 20–23",
   "text_date": "collected 1907–09; published 1910 (French)",
   "recorded": "Collected by Emil Torday and T. A. Joyce among the Bushongo (Kuba) of the Kasai, Congo Free State (now DR Congo), in 1907–09, chiefly from the king (nyimi) Kot a-Mbweeky II and his court officials (the nyimi and the moaridi are named as narrators); published as Notes ethnographiques ... les Bushongo, Annales du Musée du Congo Belge, Brussels 1910. The authors say a great part of the story is mythology rather than history.",
   "original_language": "French (translated from Bushongo (Kuba); the printed text is the ethnographers' French)",
   "excerpts": [
    {
     "label": "Bumba vomits the world; the first men; palm wine from a lake",
     "citation": "Torday & Joyce 1910, pp. 20–21 (no. 1 Bumba, no. 2 Loko Yima)",
     "original": "L'histoire des Bushongo commence par une cosmogonie et les phrases du commencement rappellent nettement les premiers versets du livre de la Genèse.\n\n1. Bumba. — Au commencement il n'y avait que des ténèbres et il n'existait rien, sur terre, que de l'eau. Dans ce chaos, Bumba, le Chembe (Dieu), régnait seul. Bumba était un homme par la forme, mais d'une taille énorme et blanc de couleur. Un jour il ressentit une grande douleur dans l'estomac et il se mit à vomir; d'abord il vomit le soleil, puis la lune et ensuite les étoiles; c'est ainsi que naquit la lumière. Ensuite, sous l'influence du soleil, les eaux commencèrent à s'évaporer et les bancs de sable se montrèrent à la surface; mais, ces bancs de sable, comme les eaux dont ils étaient sortis, étaient complètement dépourvus de toute vie animale et végétale. Et Bumba recommença à vomir et cette fois-ci il donna naissance dans l'ordre suivant: au léopard, Koy Bumba; à l'aigle crêté, Pongo Bumba; au crocodile, Ganda Bumba; à un petit poisson, Yo Bumba; à la tortue, Kono Bumba; à la foudre (animal qui ressemblait à un léopard mais qui était noir), Tsetse Bumba; au héron blanc, Nyanyi Bumba; à un scarabée, et à la chèvre, Budi Bumba. Il vomit ensuite des hommes, un grand nombre d'entre eux, mais il n'y en avait qu'un seul qui fût blanc comme lui; il s'appela Loko Yima.\n\nLes animaux qu'il avait créés de cette façon entreprirent le travail de peupler le monde; le héron blanc vomit tous les oiseaux excepté le milan; le crocodile, tous les serpents et l'iguane (Lebeme Gandu); la chèvre vomit toutes les bêtes à cornes; le poisson Yo, tous les poissons, et le scarabée, tous les insectes. Les serpents vomirent alors les sauterelles (Minye) et l'iguane toutes les bêtes sans corne. Après cela, l'un des fils de Bumba, Nyonye Ngana, vomit les fourmis blanches; mais l'effort était trop considérable pour lui, et il en mourut. Les fourmis blanches, par reconnaissance pour leur création, allèrent chercher tout le terreau noir dans les entrailles de la terre et en couvrirent les bancs de sable stériles pour enterrer leur créateur. Un autre fils, Chonganda, vomit une plante de laquelle sortirent tous les végétaux, et un autre fils nommé Chedi Bumba essaya de vomir des créatures nouvelles et réussit à produire des milans, mais rien d'autre.\n\nTelle est l'histoire de la création du monde comme nous la connaissons maintenant. Mais quand l'œuvre de la création fut terminée Bumba fit le tour des villages des hommes et dit à chacun: « Regardez ces choses merveilleuses que j'ai créées; toutes vous appartiennent, mais je vous prescris de vous abstenir de manger telle et telle chose tout en faisant libre usage de tout le reste ». De cette manière, chaque village reçut son « tabu » particulier appelé Ikina Bari qui semble avoir été un véritable totem. Quelques villages furent omis et n'eurent pas d'Ikina Bari.\n\nL'objectif de Bumba était d'enseigner aux hommes à se contraindre et il ordonna que l'homme qui enfreindrait le tabu tombât malade et mourût. A cette époque, la boisson connue maintenant sous le nom de vin de palme se tirait d'un lac où il était préparé pour l'usage de chacun; l'histoire de sa disparition et de sa réapparition subséquente dans le palmier est racontée parmi les légendes.\n\nOr, l'œuvre de Bumba réussit dans tous les cas excepté dans celui de la foudre, Tsetse Bumba, qui commença à faire beaucoup de mal; aussi Bumba la chassa et elle se réfugia dans le ciel. Mais il s'éleva une difficulté, parce que les hommes ne pouvaient plus se procurer du feu; alors Bumba permit à la foudre de revenir de temps en temps, mais toutes les fois qu'elle visitait la terre elle causait quelques dommages. Cependant les hommes parvinrent à tirer du feu des arbres qu'elle frappait et le feu ainsi obtenu fut conservé constamment dans leurs villages; le premier arbre ainsi frappé fut un palmier (le Raphia, d'où l'on tire l'amadou).\n\nL'œuvre de Bumba étant terminée, il appela les trois meilleurs hommes, Loko Yima, qui était blanc et Yele et Dumachwa, qui étaient noirs, et il leur parla en ces termes: « Vous, Yele, vous serez le chef de Bangongo; vous, Dumachwa, vous serez le chef de Bangendi, mais vous, Loko Yima, serez Chembe Kunji (Dieu sur terre), chef de tous les hommes et Yele et Dumachwa vous paieront tribut ». Quand il eut ainsi parlé, il s'éleva dans l'air et disparut dans les cieux. De cette manière, Loko Yima (n° 2 sur la liste des chefs) devint chef suprême de l'humanité.",
     "original_source": "Les Bushongo, archive.org b3136603x (OCR corrected by eye; the text lacks the original's italics and page breaks), https://archive.org/details/b3136603x",
     "translation": "The history of the Bushongo begins with a cosmogony, and the opening phrases plainly recall the first verses of the Book of Genesis.\n\n1. Bumba. — In the beginning there was only darkness, and nothing existed on earth but water. In this chaos Bumba, the Chembe (God), reigned alone. Bumba was a man in form, but of enormous size and white in colour. One day he felt a great pain in his stomach and began to vomit; first he vomited the sun, then the moon and then the stars; that is how light was born. Then, under the sun's influence, the waters began to evaporate and sandbanks showed on the surface; but these sandbanks, like the waters they had come out of, were entirely without animal or plant life. And Bumba began to vomit again, and this time he gave birth in the following order: to the leopard, Koy Bumba; to the crested eagle, Pongo Bumba; to the crocodile, Ganda Bumba; to a little fish, Yo Bumba; to the tortoise, Kono Bumba; to lightning (an animal that looked like a leopard but was black), Tsetse Bumba; to the white heron, Nyanyi Bumba; to a beetle; and to the goat, Budi Bumba. He then vomited men, a great number of them, but only one was white like himself; he was called Loko Yima.\n\nThe animals he had created in this way set about peopling the world: the white heron vomited all the birds except the kite; the crocodile, all the snakes and the iguana (Lebeme Gandu); the goat vomited all the horned beasts; the fish Yo, all the fishes, and the beetle, all the insects. The snakes then vomited the grasshoppers (Minye) and the iguana all the hornless beasts. After that one of Bumba's sons, Nyonye Ngana, vomited the white ants; but the effort was too great for him, and he died of it. The white ants, in gratitude for their creation, went and fetched all the black soil from the bowels of the earth and covered the barren sandbanks with it, to bury their creator. Another son, Chonganda, vomited a plant from which all the vegetables came, and another son named Chedi Bumba tried to vomit new creatures and succeeded in producing kites, but nothing else.\n\nSuch is the story of the creation of the world as we know it now. But when the work of creation was finished Bumba went round the villages of men and said to each: \"Look at these wonderful things I have created; all of them belong to you, but I order you to abstain from eating such and such a thing while making free use of all the rest.\" In this way each village received its own particular \"taboo\", called Ikina Bari, which seems to have been a true totem. A few villages were passed over and had no Ikina Bari.\n\nBumba's aim was to teach men self-restraint, and he ordained that the man who broke the taboo should fall ill and die. At that time the drink now known as palm wine was drawn from a lake where it was prepared for everyone's use; the story of its disappearance and of its later reappearance in the palm tree is told among the legends.\n\nNow Bumba's work succeeded in every case except that of lightning, Tsetse Bumba, who began to do much harm; so Bumba drove it away and it took refuge in the sky. But a difficulty arose, because men could no longer get fire; so Bumba allowed lightning to return from time to time, though every time it visited the earth it did some damage. Men nevertheless managed to take fire from the trees it struck, and the fire so obtained was kept constantly in their villages; the first tree so struck was a palm (the raphia, from which tinder is drawn).\n\nWhen Bumba's work was done he called the three best men, Loko Yima, who was white, and Yele and Dumachwa, who were black, and spoke to them in these terms: \"You, Yele, will be chief of the Bangongo; you, Dumachwa, will be chief of the Bangendi, but you, Loko Yima, will be Chembe Kunji (God on earth), chief of all men, and Yele and Dumachwa will pay you tribute.\" When he had spoken so, he rose into the air and vanished into the heavens. In this way Loko Yima (no. 2 on the list of chiefs) became supreme chief of mankind.",
     "translator": "Claude (dataset compiler), own literal translation",
     "url": "https://archive.org/details/b3136603x",
     "rights": "public domain"
    },
    {
     "label": "Lobamba and the fourth king Woto: personal names, circumcision, the incest with his sister",
     "citation": "Torday & Joyce 1910, pp. 21–23 (nos. 3–4)",
     "original": "N° 3. Lobamba. — A la mort de Loko Yima, il ne laissait qu'une fille, Lobamba, et elle devint Chembe Kunji à sa place; ce fut elle qui montra la première aux hommes comment construire des maisons. Elle eut deux fils et deux filles; les noms des premiers étant respectivement Woto et Nyimi Longa, celui de la fille aînée, Bengela; le nom de la deuxième fille n'a jamais été mentionné pour une raison qui sera expliquée. Woto est décrit comme un mulâtre, et, à la mort de sa mère, il devint Chembe Kunji.\n\nN° 4. Woto. — Jusqu'à présent la généralité de l'espèce humaine n'avait pas de nom personnel; mais Woto décida dans les villages de Matako Nyenge que chaque individu serait distingué par un nom. Ce fut à Woto que fut révélé par Bumba dans un rêve l'usage du fer (voir plus loin les légendes), et ce fut également lui qui introduisit l'usage de la circoncision. Sous son règne un homme appelé Loko Lobombo inventa l'épreuve du poison (Ephumi).\n\nA l'époque de son avènement, Woto habitait un village appelé Buyengela; or, il arriva qu'un jour il vit sa sœur, la fille sans nom de Lobamba, et il fut si frappé de sa beauté qu'il oublia le respect qu'il lui devait comme fille de sa propre mère, et au bout de quelque temps elle lui donna un fils qui fut appelé Nyimi Lele (Lele: sauterelle).\n\nLeur honte fut un secret pendant quelque temps; mais quand elle s'ébruita, il y eut un cri général d'indignation populaire qui atteignit un tel degré que Woto appela son fils et lui ordonna de quitter le pays. Ce fut ainsi que Nyimi Lele partit avec un certain nombre de partisans et il voyagea jusqu'à ce qu'il atteignit le fleuve Katembo qu'il remonta et il fonda la nation des Bashilele dont ses descendants devinrent les chefs. Mais cela ne suffit pas pour apaiser le sentiment populaire; certains disaient: « est-ce que l'homme qui se montre pire qu'une bête continuera à nous gouverner? » Enfin Woto perdit patience, il appela ses conseillers Batwa et leur annonça qu'il avait décidé de quitter le pays et de chercher un autre royaume où la nouvelle de sa honte n'avait pas pénétré, mais avant de faire cela il avait résolu de se venger du peuple dont la persécution l'avait forcé à quitter sa patrie; il prit donc la décision de faire mourir leurs volatiles et pourrir leur millet. Enfin, le lendemain de bonne heure, avant de partir, il convoquerait le peuple et désignerait pour gouverner à sa place le premier homme qui apparaîtrait en réponse à son appel, quelque bas que fût son rang. Or, l'un de ces Batwa était un ami de Nyimi Longa, frère de Woto; il alla immédiatement chez lui et lui dit ce qui allait arriver. « Ne dormez pas cette nuit et restez en éveil et sur vos gardes et quand vous entendrez votre frère appeler, hâtez-vous d'aller le trouver et dites-lui: Me voici ». C'est pourquoi Nyimi Longa veilla toute la nuit. Le lendemain de bonne heure, avant le lever du soleil, Woto appela ses Batwa et sa femme Ipopa. Celle-ci apporta avec elle un coq, une poule et du millet avec lesquels elle fit des évocations magiques afin que tous les volatiles mourussent et que le millet pourrît dans tout le pays des Bushongo. Ensuite Woto appela: « Venez vite, venez vite! » et son frère Nyimi Longa accourut. Woto ne le reconnut pas dans le crépuscule et dit: « Je vais quitter ce pays et vous serez chef à ma place. » En disant cela il mit deux plumes d'aigle crêté, signe de sa dignité de chef, dans les cheveux de Nyimi Longa. A ce moment le reste du peuple commença à arriver; le soleil se leva peu à peu et Woto vit qu'il avait, sans en avoir l'intention, remis le pouvoir royal à son frère, l'héritier légitime. Dans sa rage, il se tourna vers ses Batwa et leur demanda: « Qui est-ce qui m'a trahi? » Mais ils nièrent tous et il ne découvrit jamais le coupable. S'adressant alors au peuple assemblé, il dit: « Je quitte ce pays avec tous mes esclaves pour chercher une nouvelle patrie; quand j'aurai trouvé un pays d'abondance, je vous enverrai des nouvelles et vous me rejoindrez. Pendant ce temps mon frère, qui m'a ainsi trompé, sera votre chef ».\n\nAlors il mit le feu à son village et partit.",
     "original_source": "Les Bushongo, archive.org b3136603x, https://archive.org/details/b3136603x",
     "translation": "No. 3. Lobamba. — On the death of Loko Yima he left only a daughter, Lobamba, and she became Chembe Kunji in his place; it was she who first showed men how to build houses. She had two sons and two daughters; the names of the former were Woto and Nyimi Longa respectively, that of the elder daughter Bengela; the name of the second daughter has never been mentioned, for a reason that will be explained. Woto is described as a mulatto, and on his mother's death he became Chembe Kunji.\n\nNo. 4. Woto. — Until now the human race in general had had no personal name; but Woto decided, in the villages of Matako Nyenge, that each individual should be distinguished by a name. It was to Woto that Bumba revealed in a dream the use of iron (see the legends further on), and it was also he who introduced the practice of circumcision. Under his reign a man called Loko Lobombo invented the poison ordeal (Ephumi).\n\nAt the time of his accession Woto lived in a village called Buyengela; now it happened one day that he saw his sister, Lobamba's nameless daughter, and he was so struck by her beauty that he forgot the respect he owed her as the daughter of his own mother, and after some time she gave him a son, who was called Nyimi Lele (lele: grasshopper).\n\nTheir shame was kept secret for some time; but when it got out there was a general cry of popular indignation, which reached such a pitch that Woto summoned his son and ordered him to leave the country. So Nyimi Lele departed with a number of followers and travelled until he reached the river Katembo, went up it, and founded the nation of the Bashilele, whose chiefs his descendants became. But this was not enough to appease popular feeling; some said: \"Is the man who shows himself worse than a beast to go on governing us?\" At last Woto lost patience; he called his Batwa counsellors and announced that he had decided to leave the country and seek another kingdom where news of his shame had not penetrated, but that before doing so he had resolved to take revenge on the people whose persecution had forced him from his homeland; he therefore decided to make their fowls die and their millet rot. Then, early the next morning, before leaving, he would summon the people and appoint to rule in his place the first man who appeared in answer to his call, however low his rank. Now one of these Batwa was a friend of Nyimi Longa, Woto's brother; he went at once to him and told him what was to happen. \"Do not sleep tonight; stay awake and on your guard, and when you hear your brother call, hurry to him and say to him: Here I am.\" So Nyimi Longa kept watch all night. Early the next morning, before sunrise, Woto called his Batwa and his wife Ipopa. She brought with her a cock, a hen and some millet, with which she made magic incantations so that all the fowls should die and the millet rot throughout the land of the Bushongo. Then Woto called: \"Come quickly, come quickly!\" and his brother Nyimi Longa ran up. In the half-light Woto did not recognise him and said: \"I am going to leave this country and you shall be chief in my place.\" As he said this he put two feathers of the crested eagle, the sign of chiefly dignity, in Nyimi Longa's hair. At that moment the rest of the people began to arrive; the sun rose little by little, and Woto saw that without intending it he had handed the royal power to his brother, the lawful heir. In his rage he turned to his Batwa and asked: \"Who has betrayed me?\" But they all denied it, and he never discovered the culprit. Then, addressing the assembled people, he said: \"I am leaving this country with all my slaves to seek a new homeland; when I have found a land of plenty I will send you word and you will join me. Meanwhile my brother, who has thus tricked me, will be your chief.\"\n\nThen he set fire to his village and left.",
     "translator": "Claude (dataset compiler), own literal translation",
     "url": "https://archive.org/details/b3136603x",
     "rights": "public domain"
    },
    {
     "label": "Fire by friction, bark clothing, and the end of equal rule by both sexes",
     "citation": "Torday & Joyce 1910, p. 24 (nos. 21 and 41)",
     "original": "N° 21. Muchü Mushanga. — Sous ce règne, la manière de produire du feu par friction fut révélée par Bumba dans un rêve, à un homme qui s'appelait Kerikeri. Au même moment, un autre homme, nommé Ishota, inventa l'art de faire des vêtements avec des écorces; avant cette époque on ne portait pas de vêtements.\n\nN° 41. Gokare. — Jusqu'au règne de cette femme-chef, les deux sexes possédaient un droit égal à la souveraineté; désormais le pouvoir ne sera plus dévolu à une femme que s'il n'y a pas d'héritier mâle.",
     "original_source": "Les Bushongo, archive.org b3136603x, https://archive.org/details/b3136603x",
     "translation": "No. 21. Muchu Mushanga. — Under this reign the way of producing fire by friction was revealed by Bumba in a dream to a man called Kerikeri. At the same time another man, named Ishota, invented the art of making clothes from bark; before that time no clothes were worn.\n\nNo. 41. Gokare. — Until the reign of this woman chief, both sexes had an equal right to sovereignty; henceforth power will pass to a woman only if there is no male heir.",
     "translator": "Claude (dataset compiler), own literal translation",
     "url": "https://archive.org/details/b3136603x",
     "rights": "public domain"
    },
    {
     "label": "The legend of the palm-wine lake (told by the nyimi and the moaridi)",
     "citation": "Torday & Joyce 1910, 'Légendes et langue', pp. 235–236",
     "original": "LE VIN DE PALME (BAMBALA)\n(raconté par le nyimi et le moaridi)\n\nAu temps de la création il y avait, tout près de l'endroit où vivaient les Bushongo, un grand lac et ce lac contenait du vin de palme au lieu de contenir de l'eau; de sorte que toutes les fois qu'on avait soif, il n'y avait qu'à y aller puiser du vin. Or un jour une certaine femme, nommée Nanchamba, urina dans le lac, mais elle fut vue par un homme nommé Boyo Bumba qui le lui reprocha en disant: « N'êtes-vous pas honteuse de souiller le lac où tant de gens vont chercher un breuvage? Je dirai aux villageois ce que vous avez fait. » Il le fit et tous dirent qu'ils ne boiraient plus du vin du lac. Le jour suivant Boyo Bumba revint au village et dit: « Voyez comme nous sommes punis pour la faute de cette femme; le lac est desséché. » Et en effet il l'était; le lac avait disparu et à sa place était un ravin où l'on vit croître quatre variétés inconnues de jeunes arbres. Ils donnaient à ces arbres le nom de Shamba, Mibondo, Ikari et Diana. Mais ils n'y firent plus attention et continuèrent à pleurer la perte de leur lac. Les années passèrent; les arbres devinrent grands et formèrent une forêt où avait été le lac. Mais un jour un Motwa nommé Bunyi, se dit: « Où est allé le lac; n'a-t-il pas été absorbé par les arbres? Je m'en vais y faire un trou et je verrai à quoi ressemble leur sève. » Il y alla, grimpa sur l'un d'eux et fit un trou près de la cime; mais il n'en coula aucune sève. Il rentra chez lui, résolu à abandonner la recherche; mais dans son rêve un homme lui apparut et il lui dit: « Une bonne idée ne vaut rien sans la persévérance; allez et essayez encore une fois ». Le lendemain matin, Bunyi retourna à l'arbre et il y vit un petit filet de sève qui coulait du trou qu'il avait fait; il y goûta et la trouva douce; alors il plaça un vase pour en recueillir les gouttes et retourna au village, mais ne dit rien de sa découverte. Chaque jour la quantité de sève augmenta et devint plus forte et tous les jours il avait à mettre un vase plus grand pour recueillir ce qui coulait. Un jour qu'il eut bu le contenu de son plus grand vase, il revint au village dans un état d'ivresse; il causa de grands désordres et fut conduit devant le Nyimi. Le Nyimi lui demanda la cause de sa conduite extraordinaire; mais Bunyi refusa de la lui dire, excepté en secret; cela lui fut permis, et quand il eut raconté son histoire le roi envoya un messager pour voir s'il avait dit la vérité. Lorsque le récit eut été contrôlé, le Nyimi annonça l'événement au peuple et ils allèrent tous recueillir les semences des palmiers et les plantèrent dans tout le pays. Mais même de nos jours un homme ne voudra pas boire seul du vin de palme de peur de s'enivrer; il invite toujours ses amis à en boire avec lui.",
     "original_source": "Les Bushongo, archive.org b3136603x, https://archive.org/details/b3136603x",
     "translation": "THE PALM WINE (BAMBALA)\n(told by the nyimi and the moaridi)\n\nAt the time of creation there was, close to the place where the Bushongo lived, a great lake, and this lake contained palm wine instead of water; so that whenever anyone was thirsty he had only to go and draw wine from it. Now one day a certain woman, named Nanchamba, urinated in the lake, but she was seen by a man named Boyo Bumba, who reproached her, saying: \"Are you not ashamed to foul the lake where so many people come for a drink? I shall tell the villagers what you have done.\" He did so, and everyone said they would drink no more of the lake's wine. The next day Boyo Bumba came back to the village and said: \"See how we are punished for that woman's fault; the lake has dried up.\" And indeed it had; the lake had vanished and in its place was a ravine where four unknown kinds of young tree were seen growing. They gave these trees the names Shamba, Mibondo, Ikari and Diana. But they paid them no more attention and went on mourning the loss of their lake. The years passed; the trees grew tall and formed a forest where the lake had been. But one day a Motwa named Bunyi said to himself: \"Where has the lake gone? Has it not been absorbed by the trees? I shall go and make a hole in one and see what their sap is like.\" He went, climbed one of them and made a hole near the top; but no sap flowed from it. He went home, resolved to give up the search; but in his dream a man appeared to him and said: \"A good idea is worth nothing without perseverance; go and try once more.\" Next morning Bunyi went back to the tree and saw a little thread of sap running from the hole he had made; he tasted it and found it sweet; so he set a pot to collect the drops and went back to the village, but said nothing of his discovery. Every day the quantity of sap increased and grew stronger and every day he had to put out a larger pot to collect what flowed. One day, when he had drunk the contents of his largest pot, he came back to the village drunk; he caused great disorder and was brought before the Nyimi. The Nyimi asked him the cause of his extraordinary conduct; but Bunyi refused to tell, except in secret; this was permitted him, and when he had told his story the king sent a messenger to see whether he had told the truth. When the account had been checked, the Nyimi announced the event to the people and they all went to gather palm seeds and planted them throughout the country. But even today a man will not drink palm wine alone, for fear of getting drunk; he always invites his friends to drink with him.",
     "translator": "Claude (dataset compiler), own literal translation",
     "url": "https://archive.org/details/b3136603x",
     "rights": "public domain"
    }
   ],
   "sources": [
    {
     "citation": "E. Torday and T. A. Joyce, Notes ethnographiques sur les peuples communément appelés Bakuba, ainsi que sur les peuplades apparentées, les Bushongo (Annales du Musée du Congo Belge, Ethnographie et Anthropologie, série III, tome II, fasc. 1), Brussels 1910",
     "url": "https://archive.org/details/b3136603x"
    }
   ],
   "notes": "The text was read from the archive.org OCR. Evident OCR misreadings were corrected (e.g. 'lut'/'fut', 'Basbilele'/Bashilele, 'Cliedi'/Chedi, 'Clionganda'/Chonganda, 'Sliamba'/Shamba); three personal names in the palm-wine legend and the list of animal-births (the beetle's name is missing in the print or OCR) remain uncertain. The page numbers are those of the printed pages. The nyimi's king-list numbers the first chiefs: 1 Bumba, 2 Loko Yima, 3 Lobamba, 4 Woto, 21 Muchu Mushanga, 41 Gokare. Torday and Joyce also treat the list as part history and part myth."
  },
  {
   "id": "hadza",
   "people": "Hadza (Hadzabe)",
   "region": "Lake Eyasi, Tanzania",
   "latitude": -3.6,
   "longitude": 35.1,
   "direction": "ascent",
   "scheme": "Four peoples, raw to cooked.",
   "map_story": "The Hadza past has four epochs, each known by its people. The first, the Akakaanebe, live at the beginning of the world: “They were gigantic, with very strongly built, hairy bodies. They never used fire”. They eat their meat raw, for the new earth is still wet. The Tlaatlaanebe are as gigantic, but not hairy. The earth is no longer wet, so they have fire, and they pray for an earth that is not afraid of fire. They start the dance to the sacred being epeme. The Hamakwabe are smaller and hairless. They have bows and arrows and build houses of sticks and grass instead of living in caves. The fourth people, the Hamaishonebe, are the Hadza of today.",
   "map_source": "Ndagala and Zengu 1989: 51–56, recorded 1981",
   "text_date": "recorded 1981; published 1989",
   "recorded": "Recorded in 1981 by Dismas K. Ndagala and Nicholas Zengu from Hadza (Hadzabe) elders and younger school-educated informants around Lake Eyasi, northern Tanzania, among them Matina Majui of Yaeda Chini; published as 'From the raw to the cooked: Hadzabe perceptions of their past', ch. 3 in R. Layton (ed.), Who Needs the Past? (One World Archaeology 5), London: Unwin Hyman 1989.",
   "original_language": "English (Ndagala and Zengu's account of Hadza oral tradition)",
   "summary_long": "This is a summary of Ndagala and Zengu's chapter; the book is in copyright and I found no earlier published Hadza text of this scheme. The Hadza keep their past as four epochs, and each epoch is known by its people. The first, the Akakaanebe (also called Gelanebe), live at the beginning of the world, when the earth is new and still wet. They are gigantic and hairy, with very strong bodies. They never use fire, though they can strike sparks by knocking stones together, and older tellers explain it by the wetness of the new earth, which could not carry fire; other informants say the new earth was afraid of fire. They eat their meat raw. Younger, school-educated informants offer a plainer reason: that these people simply did not know how to make fire. The second people, the Tlaatlaanebe, are as gigantic, but their bodies are no longer hairy. The earth is no longer wet, so fire is possible, and in the accounts recorded in 1981 they pray for a better earth that is not afraid of fire. They cook, and they start the dance to the sacred being epeme, which later becomes a regular feature of Hadza life. The third people, the Hamakwabe, are smaller in build and also hairless. They have bows and arrows, and instead of living in caves they build themselves houses of sticks and grass. The fourth people, the Hamaishonebe, are the Hadza of today, remembered by name and generation. Though they keep the skills of their predecessors they develop more of them, to cope with changed circumstances. The authors stress that this is not a story of loss: the Hadza past has no golden age, and the story runs from the raw to the cooked, in step with the shrinking of bodies and the arrival of technique. The accounts differ mainly over why the first people lacked fire.",
   "excerpts": [
    {
     "label": "Four successive epochs",
     "citation": "Ndagala & Zengu 1989, pp. 51–56",
     "original": "The Hadzabe past constitutes four successive epochs.",
     "original_source": "Who Needs the Past?, archive.org whoneedspastindi0000unse (search-inside snippet)",
     "translation": "The Hadzabe past constitutes four successive epochs.",
     "translator": "Ndagala and Zengu's English",
     "url": "https://archive.org/details/whoneedspastindi0000unse",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "The first people: gigantic, hairy, without fire",
     "citation": "Ndagala & Zengu 1989, pp. 51–56",
     "original": "They were gigantic, with very strongly built, hairy bodies. They never used fire",
     "original_source": "Who Needs the Past?, archive.org whoneedspastindi0000unse (search-inside snippet)",
     "translation": "They were gigantic, with very strongly built, hairy bodies. They never used fire",
     "translator": "Ndagala and Zengu's English",
     "url": "https://archive.org/details/whoneedspastindi0000unse",
     "rights": "in copyright, short quotation"
    },
    {
     "label": "No golden age",
     "citation": "Ndagala & Zengu 1989, pp. 51–56",
     "original": "There are no implications of a 'golden age' in the Hadzabe perception of the past.",
     "original_source": "Who Needs the Past?, archive.org whoneedspastindi0000unse (search-inside snippet)",
     "translation": "There are no implications of a 'golden age' in the Hadzabe perception of the past.",
     "translator": "Ndagala and Zengu's English",
     "url": "https://archive.org/details/whoneedspastindi0000unse",
     "rights": "in copyright, short quotation"
    }
   ],
   "sources": [
    {
     "citation": "D. K. Ndagala and N. Zengu, 'From the raw to the cooked: Hadzabe perceptions of their past', in Robert Layton (ed.), Who Needs the Past? Indigenous Values and Archaeology (One World Archaeology 5; London: Unwin Hyman, 1989; repr. Routledge 1994), pp. 51–56",
     "url": "https://archive.org/details/whoneedspastindi0000unse"
    }
   ],
   "notes": "Page numbers follow the 1994 Routledge pagination cited by earlier packets and are not pinned for each quotation. Kohl-Larsen's Hadza collections (1962, pp. 44–48, as cited by Berezkin) include an 'epoch of women' tale (Ishoko tells the men to take the bows); it was not reached and is a separate single reversal. The one line 'older tellers explain it by the wetness of the new earth' follows the chapter's own remark that Akakaanebe 'could not support fire' for the wet earth."
  }
 ]
}