[ { "story": 1, "storyId": "S01", "tradition": "Akan · Gold Coast", "id": "C-001", "claim": "In Barker and Sinclair's tale III a rich man named Nothing lives beside Anansi's hut, and the two set out together to get wives", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale III", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S01", "tradition": "Akan · Gold Coast", "id": "C-002", "claim": "Anansi persuades Nothing to exchange his velvet cloth for Anansi's ragged cotton one and then delays returning it until they reach the town", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale III", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S01", "tradition": "Akan · Gold Coast", "id": "C-003", "claim": "At the crossroads Anansi's road is half-cleared while Nothing's is wide and strewn with skins and carpets, with servants waiting", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale III", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S01", "tradition": "Akan · Gold Coast", "id": "C-004", "claim": "Anansi has rats dig a pit at Nothing's door, lines it with knives and broken bottles, smears the steps with okro, and calls Nothing out at night", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale III", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S01", "tradition": "Akan · Gold Coast", "id": "C-005", "claim": "Nothing's widow boils and mashes yams and gives them to every child she meets so that the children will help her cry for her husband", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale III", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S01", "tradition": "Akan · Gold Coast", "id": "C-006", "claim": "The tale closes by explaining the phrase 'crying for nothing' as deriving from this mourning", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale III", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S01", "tradition": "Akan · Gold Coast", "id": "C-007", "claim": "The pun depends on the dead man's name, and the collection prints no Twi text, so what the original turned on cannot be recovered from this source", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 1, "storyId": "S01", "tradition": "Akan · Gold Coast", "id": "C-008", "claim": "Barker was principal of the Government Training College at Accra and Sinclair a teacher; the tales were collected from Gold Coast pupils and households", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "title page and preface", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S01", "tradition": "Akan · Gold Coast", "id": "C-009", "claim": "Akan tales of this kind are called anansesem, spider-stories, whether or not a spider appears in a given tale", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 1, "storyId": "S01", "tradition": "Akan · Gold Coast", "id": "C-010", "claim": "The collection records no Twi text, no narrator names, no dates and no places, where Beckwith in 1924 recorded narrator and parish for every tale", "source": "editorial, comparing Barker & Sinclair 1917 with Beckwith 1924", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 2, "storyId": "S02", "tradition": "Akan · Gold Coast", "id": "C-011", "claim": "In Barker and Sinclair's tale IV a famine drives Anansi to seek palm nuts on an island, and his first six attempts to launch an old broken boat fail before the seventh succeeds", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale IV", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S02", "tradition": "Akan · Gold Coast", "id": "C-012", "claim": "Every nut Anansi drops from the palm misses the boat and falls into the sea, and he throws himself in after the last one", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale IV", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S02", "tradition": "Akan · Gold Coast", "id": "C-013", "claim": "He lands on the sea floor before a cottage belonging to Thunder, an old man who gives him a cooking pot that supplies food on command", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale IV", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S02", "tradition": "Akan · Gold Coast", "id": "C-014", "claim": "The command spoken to both gifts is the same: what you used to do for your master do now for me", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale IV", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S02", "tradition": "Akan · Gold Coast", "id": "C-015", "claim": "Anansi hides the pot from his starving family, eats alone, and grows plump while they grow thin", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale IV", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S02", "tradition": "Akan · Gold Coast", "id": "C-016", "claim": "His eldest son Kweku Tsin can change shape, becomes a fly, discovers the pot and feeds the family", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale IV", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S02", "tradition": "Akan · Gold Coast", "id": "C-017", "claim": "On the second visit Anansi deliberately throws the nuts into the sea, and Thunder gives him a stick that beats him", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale IV", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S02", "tradition": "Akan · Gold Coast", "id": "C-018", "claim": "The source introduces Kweku Tsin's shape-changing without explanation and gives Thunder no cult, genealogy or description", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 2, "storyId": "S02", "tradition": "Akan · Gold Coast", "id": "C-019", "claim": "A twice-repeated verbal formula is evidence of oral performance rather than written composition", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "MEDIUM", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 2, "storyId": "S02", "tradition": "Akan · Gold Coast", "id": "C-020", "claim": "In three of the four Akan tales retold here Anansi is punished, and in each case the offence is against people who were sustaining him", "source": "editorial, from Barker & Sinclair tales III, IV, VIII and XI", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 3, "storyId": "S03", "tradition": "Akan · Gold Coast", "id": "C-021", "claim": "In Barker and Sinclair's tale VIII a squirrel cultivates a farm reached only through the trees and builds no road to it", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale VIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S03", "tradition": "Akan · Gold Coast", "id": "C-022", "claim": "Spider and his family build a road to the farm and scatter pieces of earthenware along it to suggest long use", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale VIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S03", "tradition": "Akan · Gold Coast", "id": "C-023", "claim": "The court rules that no one has ever had a farm without a road leading to it and awards the fields to Spider", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale VIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S03", "tradition": "Akan · Gold Coast", "id": "C-024", "claim": "A storm forces Spider's family to leave the cut corn at the roadside, and a crow claims it on the ground that unattended bundles belong to no one", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale VIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S03", "tradition": "Akan · Gold Coast", "id": "C-025", "claim": "The squirrel is not mentioned again after the judgment and does not recover the farm", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale VIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S03", "tradition": "Akan · Gold Coast", "id": "C-026", "claim": "Planting potsherds to age a newly built road is forgery of evidence and is the most elaborate deception Anansi performs in the four Akan tales retold here", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 3, "storyId": "S03", "tradition": "Akan · Gold Coast", "id": "C-027", "claim": "In Akan forest-zone practice a cleared path to a farm was ordinary evidence of a land claim", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "MEDIUM" }, { "story": 3, "storyId": "S03", "tradition": "Akan · Gold Coast", "id": "C-028", "claim": "The crow's argument has the same logical shape as Anansi's and is only available because Anansi's was upheld", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 4, "storyId": "S04", "tradition": "Akan · Gold Coast", "id": "C-029", "claim": "In Barker and Sinclair's tale XI Anansi becomes a fisherman in old age and then goes blind", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale XI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S04", "tradition": "Akan · Gold Coast", "id": "C-030", "claim": "Two unnamed men lead him to the canoe, tell him where to set the net and when to step out, so that he does not get wet", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale XI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S04", "tradition": "Akan · Gold Coast", "id": "C-031", "claim": "Anansi repeatedly claims to have known already whatever he is told, and becomes ruder over a long period", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale XI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S04", "tradition": "Akan · Gold Coast", "id": "C-032", "claim": "The men stop the canoe in deep water, tell him they have reached the beach, and he steps out and drowns because he cannot see which way land lies", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale XI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S04", "tradition": "Akan · Gold Coast", "id": "C-033", "claim": "The source tale runs to roughly four hundred words and supplies the men with no names and no motive beyond being unable to bear his treatment", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale XI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S04", "tradition": "Akan · Gold Coast", "id": "C-034", "claim": "Across the four Akan tales retold here the severity of Anansi's punishment rises with the closeness of the person he wrongs", "source": "editorial, from Barker & Sinclair tales III, IV, VIII, XI", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 4, "storyId": "S04", "tradition": "Akan · Gold Coast", "id": "C-035", "claim": "In these tales Anansi is never punished for deception as such, but for ingratitude toward those sustaining him", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "MEDIUM", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 4, "storyId": "S04", "tradition": "Akan · Gold Coast", "id": "C-036", "claim": "Anansi appears in this tale wholly in human form, with no spider attribute required by the plot", "source": "Barker & Sinclair, *West African Folk-Tales*", "location": "tale XI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-037", "claim": "Beckwith records this tale from George Parkes of Mandeville and notes that it was heard in St Ann parish", "source": "Beckwith, *Jamaica Anansi Stories*", "location": "Animal Stories no. 1a", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-038", "claim": "Anansi calls big and little fish alternately until his pot and basket are full, eats the potful, and hides the pot before meeting Tiger", "source": "Beckwith, *Jamaica Anansi Stories*", "location": "Animal Stories no. 1a", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-039", "claim": "Anansi tells Tiger he has nothing in the basket; Tiger watches from the bush, catches the lie, takes all the fish and eats them, and Anansi eats the spat-out bones", "source": "Beckwith, *Jamaica Anansi Stories*", "location": "Animal Stories no. 1a", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-040", "claim": "Anansi covers his muttered complaint with the excuse that a fly is humbugging his face", "source": "Beckwith, *Jamaica Anansi Stories*", "location": "Animal Stories no. 1a", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-041", "claim": "Anansi lures Tiger to lean against a tree on the pretext of picking lice, and ties Tiger's long hair around the trunk while he sleeps", "source": "Beckwith, *Jamaica Anansi Stories*", "location": "Animal Stories no. 1a", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-042", "claim": "Beckwith's text of part a ends as Tiger springs after Anansi and discovers his hair is tied; what follows in her collection are variants, not a continuation", "source": "Beckwith, *Jamaica Anansi Stories*", "location": "Animal Stories no. 1a", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-043", "claim": "Beckwith's headnote states that Tiger takes the place of Lion in earlier Jamaican story-telling, and that 'Tiger-Lion' is coupled in a Jamaican digging-song as a stock name", "source": "Beckwith, *Jamaica Anansi Stories*", "location": "headnote to no. 1", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-044", "claim": "Beckwith's headnote analyses the type in three parts: a bully takes the weaker one's food; the bully is tricked into being tied and is tormented or robbed; the bully dies or is rescued and turns on the rescuer", "source": "Beckwith, *Jamaica Anansi Stories*", "location": "headnote to no. 1", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-045", "claim": "Beckwith's headnote lists analogues in Callaway, Theal, Jacottet, Dayrell, Barker, Cronise and Ward, Rattray, Harris, Christensen, Koch-Grünberg and Lenz, spanning West Africa, southern Africa, the Caribbean, the American South and South America", "source": "Beckwith, *Jamaica Anansi Stories*", "location": "headnote to no. 1", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-046", "claim": "Neither tiger nor lion is native to Jamaica, yet one or the other is the standing opponent in these tales", "source": "editorial, on Beckwith's headnote", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-047", "claim": "In the Jamaican tale Anansi is not punished, where in three of the four Akan tales retold here he is", "source": "editorial, comparing Beckwith no. 1a with Barker & Sinclair III, IV, VIII, XI", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-048", "claim": "Whether the shift in the trickster's treatment arose in the middle passage, in Jamaica, or was latent in the Akan material cannot be determined from the sources held", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 5, "storyId": "S05", "tradition": "Jamaica", "id": "C-049", "claim": "Slavery was abolished in Jamaica in 1834, and Beckwith collected there in the 1920s", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-050", "claim": "Loki craftily cut off all of Sif's hair; Snorri gives no motive", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-051", "claim": "Thor seized Loki and would have broken every bone in him until Loki swore to have the dark elves make Sif hair of gold that would grow like real hair", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-052", "claim": "The sons of Ivaldi made the hair, the ship Skidbladnir and the spear Gungnir", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-053", "claim": "Loki wagered his own head with the dwarf Brok that Sindri could not make three equally good treasures", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-054", "claim": "A fly stung Brok three times while he worked the bellows; only on the third, when blood ran into his eyes, did he let go for a moment", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-055", "claim": "Snorri does not state that the fly is Loki", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-056", "claim": "Sindri produced the boar with golden bristles, the ring Draupnir, and the hammer whose one fault was a rather short handle", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-057", "claim": "Odin, Thor and Frey judged the hammer the best treasure because it was the best protection against the frost-giants, and the dwarf won the wager", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-058", "claim": "Loki escaped Brok's grasp using shoes that run over air and sea, and Thor caught him", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-059", "claim": "Loki argued that the head was wagered but not the neck, and Brok accepted the argument and sewed his mouth instead", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-060", "claim": "The knife would not cut, and the awl appeared as soon as Brok named it; the thread used is called Vartari", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-061", "claim": "The Prose Edda was written in the 1220s as a handbook for poets, to explain the kennings skaldic verse depends on", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-062", "claim": "Snorri was killed in his cellar in 1241 on the orders of the king of Norway", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 1, "storyId": "S06", "tradition": "Norse · Iceland", "id": "C-063", "claim": "Loki is saved by a construction of the wager's exact terms rather than by strength or alliance", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-064", "claim": "Odin, Hœnir and Loki travelled together and came to a waterfall where an otter sat eating a salmon with its eyes closed", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál, the Niflung matter", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-065", "claim": "Loki killed the otter with a thrown stone and boasted of taking an otter and a salmon with one throw", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-066", "claim": "The otter was Hreidmar's son; Hreidmar and his sons Fafnir and Regin bound the gods and a ransom was agreed and sworn", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-067", "claim": "The price was to fill the flayed otter-skin with red gold and then cover its outside with the same metal", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-068", "claim": "Loki caught the dwarf Andvari, who lived as a fish, and took all his gold including a ring the dwarf tried to keep back", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-069", "claim": "Andvari said the ring would be the bane of everyone who owned it, and Loki said he was glad and would make sure the curse reached its recipient", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-070", "claim": "Odin kept the ring back until Hreidmar found one muzzle-hair uncovered, at which point Odin used the ring to cover it", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-071", "claim": "Loki announced the curse only after Odin had his spear and Loki had his shoes", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-072", "claim": "Snorri introduces the whole episode as the reason why gold is called otter-ransom", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-073", "claim": "Hreidmar kept the gold and his sons demanded a share, beginning the Niflung disaster", "source": "Anderson, *The Younger Edda*", "location": "Skáldskaparmál", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-074", "claim": "Wergild, a negotiated compensation payment for a killing, was the working legal instrument of early medieval northern Europe, and Iceland had no king or executive to enforce judgments", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 2, "storyId": "S07", "tradition": "Norse · Iceland", "id": "C-075", "claim": "Taking Andvari's last ring was unnecessary to the ransom, which the rest of the gold already covered", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "MEDIUM", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-076", "claim": "A builder offered the gods a wall proof against mountain and frost giants in three half-years, demanding Freyja, the sun and the moon", "source": "Anderson, *The Younger Edda*", "location": "Gylfaginning ch. XIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-077", "claim": "The gods' counter-terms were one winter, forfeiture if any part was unfinished on the first day of summer, and no man to help him", "source": "Anderson, *The Younger Edda*", "location": "Gylfaginning ch. XIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-078", "claim": "At Loki's suggestion the builder was allowed the use of his horse Svadilfari, which hauled more than half the work", "source": "Anderson, *The Younger Edda*", "location": "Gylfaginning ch. XIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-079", "claim": "The bargain was made before witnesses and confirmed by oaths because the giant did not consider himself safe among the gods without them", "source": "Anderson, *The Younger Edda*", "location": "Gylfaginning ch. XIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-080", "claim": "With three days left only the gateway was unbuilt, and the gods determined that Loki had advised the arrangement and threatened him with death unless he broke it", "source": "Anderson, *The Younger Edda*", "location": "Gylfaginning ch. XIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-081", "claim": "A mare drew Svadilfari away and the two ran all night, halting the work", "source": "Anderson, *The Younger Edda*", "location": "Gylfaginning ch. XIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-082", "claim": "The builder lost his temper, revealed himself a mountain giant, and Thor killed him with the first blow of the hammer, sending him to Niflhel", "source": "Anderson, *The Younger Edda*", "location": "Gylfaginning ch. XIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-083", "claim": "Loki afterwards bore a grey eight-legged foal, the best horse among gods and men", "source": "Anderson, *The Younger Edda*", "location": "Gylfaginning ch. XIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-084", "claim": "Snorri frames the whole episode as the answer to a question about the origin of the horse Sleipnir", "source": "Anderson, *The Younger Edda*", "location": "Gylfaginning ch. XIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-085", "claim": "Snorri quotes the Vǫluspá at this point, which records that oaths, words and promises were broken and names Thor as the one who acted, swollen with anger", "source": "Anderson, *The Younger Edda*", "location": "Gylfaginning ch. XIII, quoting Vǫluspá 29-30", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-086", "claim": "Snorri narrates neither the mating nor any transformation, moving directly from the night's chase to the birth of the foal", "source": "Anderson, *The Younger Edda*", "location": "Gylfaginning ch. XIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S08", "tradition": "Norse · Iceland", "id": "C-087", "claim": "In all three Norse tales retold here Loki causes the crisis, resolves it, and pays personally, while the gods retain the benefit", "source": "editorial, from Gylfaginning XIII and Skáldskaparmál", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-088", "claim": "The hymn says Hermes was born at dawn, played the lyre at midday and stole Apollo's cattle in the evening of the same day", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV ll. 17-19", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-089", "claim": "The hymn calls him a son of many shifts, blandly cunning, a robber, a cattle driver, a bringer of dreams, a watcher by night, a thief at the gates", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV ll. 13-15", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-090", "claim": "Hermes finds a tortoise at the threshold and tells it that living it is a spell against witchcraft, but dead it will make sweetest song", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV ll. 30-38", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-091", "claim": "He builds the lyre by hollowing the shell with a scoop of grey iron, fixing cut reeds across it, stretching ox hide over it, fitting two horns and a crossbar, and stringing seven strings of sheep gut", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV ll. 39-51", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-092", "claim": "The first song he sings on the new lyre is about his own conception, his mother's house and its tripods and cauldrons", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV ll. 54-61", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-093", "claim": "He cut fifty cattle from the herd in Pieria and reversed their hoofprints, making the front behind and the hind before, while walking the other way", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV ll. 68-78", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-094", "claim": "He wove sandals of tamarisk and myrtle twigs, described by the hymn as wonderful things, unthought of, unimagined", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV ll. 79-86", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-095", "claim": "He did not eat the meat though he desired to, but stored it to be a token of his youthful theft and burned the hoofs and heads", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV ll. 130-137", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-096", "claim": "He returned through the keyhole like the autumn breeze, even as mist, and lay in his cradle in swaddling clothes with the lyre at his left hand", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV ll. 145-154", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-097", "claim": "Maia accused him of wearing shamelessness as a garment, and he replied that he would seek the same honours as Apollo or else be a prince of robbers and plunder Pytho", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV ll. 155-181", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-098", "claim": "The old man of Onchestus told Apollo he thought he had seen a child driving cattle backwards with their heads toward him", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV ll. 201-211", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-099", "claim": "The tortoise-shell lyre or chelys was a real archaic Greek instrument, distinct from the professional kithara", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-100", "claim": "The Homeric Hymns are not by Homer and the date of the Hymn to Hermes is disputed", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-101", "claim": "In the remainder of the hymn Hermes trades the lyre to Apollo and gains a place among the gods", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Hymn IV, after l. 218", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S09", "tradition": "Archaic Greece", "id": "C-102", "claim": "The reversed hoofprints, the woven sandals and the uneaten meat together form a deliberate three-part system against being tracked or convicted", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-103", "claim": "At Mekone Prometheus cut up a great ox and set out two portions, hiding flesh and fat inner parts under the paunch and dressing the white bones in shining fat", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Theogony ll. 535-541", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-104", "claim": "Zeus complained that the portions were unfairly divided and Prometheus invited him to take whichever he pleased", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Theogony ll. 543-548", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-105", "claim": "Hesiod states that Zeus saw and failed not to perceive the trick, and took the white fat knowingly while planning mischief against mortal men", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Theogony ll. 550-552", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-106", "claim": "The episode is given as the reason men burn white bones to the gods on altars", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Theogony ll. 556-557", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-107", "claim": "Zeus withheld fire from mortals, and Prometheus stole it in a hollow fennel stalk", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Theogony ll. 561-567", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-108", "claim": "In answer Zeus had the smith god form a maiden of earth, whom Athene clothed in silver with an embroidered veil, flower garlands and a gold crown worked with creatures like living beings with voices", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Theogony ll. 570-584", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-109", "claim": "Hesiod calls her sheer guile, not to be withstood by men, and does not name her in the Theogony passage", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Theogony ll. 585-589", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-110", "claim": "The jar of evils belongs to the Works and Days version and is absent from the Theogony account", "source": "editorial, on Evelyn-White's text", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-111", "claim": "Zeus bound Prometheus with inextricable chains, drove a shaft through his middle and set an eagle to eat his liver, which regrew each night", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Theogony ll. 521-525", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-112", "claim": "Heracles killed the eagle and freed Prometheus, and Hesiod states this was not without the will of Zeus, who allowed it so that Heracles' glory would be greater", "source": "Evelyn-White, *Hesiod, the Homeric Hymns and Homerica*", "location": "Theogony ll. 526-534", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-113", "claim": "Greek sacrificial practice burned bones and fat for the gods while worshippers ate the meat, which this passage explains", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-114", "claim": "Hesiod presents himself as a Boeotian farmer and is conventionally dated to around 700 BC", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "MEDIUM" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-115", "claim": "Because Hesiod states that Zeus perceived the trick and chose the bones anyway, the deception succeeds in form while failing in substance, and supplies Zeus with a pretext", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 5, "storyId": "S10", "tradition": "Archaic Greece", "id": "C-116", "claim": "The Theogony's subject is the consolidation of Zeus's power, and Prometheus functions in it as the last challenge to that consolidation", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "MEDIUM", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-117", "claim": "Fin M'Coul built on top of Knockmany in order to see Cucullin coming", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "no. XVIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-118", "claim": "Cucullin could shake a townland by stamping and carried a thunderbolt flattened into a pancake to show doubters", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "no. XVIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-119", "claim": "Fin learns things by putting his thumb in his mouth, and uses it to see Cucullin below Dungannon and to fix his arrival at two o'clock", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "no. XVIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-120", "claim": "Oonagh signalled a welcome with a high smoke and three whistles, which the text says was the old Irish sign that travellers were welcome", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "no. XVIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-121", "claim": "She plaited nine woollen threads of different colours into three plaits and wore them on her right arm, round her heart and round her right ankle", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "no. XVIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-122", "claim": "She borrowed twenty-one iron griddles and baked one into the middle of each of twenty-one cakes of bread, and made curds and whey from new milk", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "no. XVIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-123", "claim": "She had Fin lie in the cradle and pass for his own child", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "no. XVIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-124", "claim": "Cucullin turned the house at her request and split a solid rock by cracking his right middle finger nine times, tearing a cleft since called Lumford's Glen", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "no. XVIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-125", "claim": "Cucullin lost four teeth on two of the griddle cakes, while the supposed infant ate a cake with no griddle in it", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "no. XVIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-126", "claim": "Fin squeezed whey from curds substituted for a white stone Cucullin had failed to squeeze", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "no. XVIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-127", "claim": "Cucullin's whole strength lay in the middle finger of his right hand, and the tale ends as he puts his finger into the supposed child's mouth", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "no. XVIII", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-128", "claim": "Jacobs names his source as Carleton's Traits and Stories of the Irish Peasantry and gives Kennedy's Scottish parallel", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "notes to no. XVIII", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-129", "claim": "Jacobs observes that Cúchulainn is dated to the first century and Finn to the third, so the two could not have met in any early form of the sagas, and calls the grotesque form of the legend enough to remove it from the hero-tale", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "notes to no. XVIII", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-130", "claim": "Jacobs records that Alfred Nutt informed him parodies of the Irish sagas occur as early as the sixteenth century, and suggests this tale is a specimen", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "notes to no. XVIII", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-131", "claim": "Jacobs identifies Cucullin's power-finger as an instance of the life-index or external soul motif", "source": "Jacobs, *Celtic Folk and Fairy Tales*", "location": "notes to no. XVIII", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-132", "claim": "Fin's thumb corresponds to the fios of the Fenian cycle, associated with the salmon of knowledge", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "MEDIUM" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-133", "claim": "Almost every statement Oonagh makes to Cucullin is literally true; the deception is built from arrangement rather than from lying", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 1, "storyId": "S11", "tradition": "Ireland", "id": "C-134", "claim": "Cucullin himself performs the feats that establish the standard he is then measured against", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-135", "claim": "Ra ruled by the knowledge of his own secret name, which nobody else knew and which he kept hidden in his breast", "source": "Murray, *Ancient Egyptian Legends*", "location": "tale X", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-136", "claim": "Ra had grown old and saliva ran from his mouth onto the earth", "source": "Murray, *Ancient Egyptian Legends*", "location": "tale X", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-137", "claim": "Isis mixed the earth with his saliva and moulded a hooded serpent, and used no charm or spell because the divine substance of Ra was already in it", "source": "Murray, *Ancient Egyptian Legends*", "location": "tale X", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-138", "claim": "The other gods' power was of no avail against the serpent because the divine substance was incorporated in it", "source": "Murray, *Ancient Egyptian Legends*", "location": "tale X", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-139", "claim": "Ra first answered with a list of public titles ending 'Khepera in the morning, Ra at noontide, and Atmu in the evening', and Isis held her peace because these were names all men know", "source": "Murray, *Ancient Egyptian Legends*", "location": "tale X", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-140", "claim": "The text marks the poison increasing after each of Isis's requests", "source": "Murray, *Ancient Egyptian Legends*", "location": "tale X", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-141", "claim": "As the name passed from Ra's heart to hers, Isis required him to swear to give his two eyes to Horus, the two eyes being the sun and the moon", "source": "Murray, *Ancient Egyptian Legends*", "location": "tale X", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-142", "claim": "Murray cites the source as a hieratic papyrus of the XXth dynasty, about 1200-1100 BC, published by Pleyte and Rossi in the Papyrus de Turin and translated by Wiedemann", "source": "Murray, *Ancient Egyptian Legends*", "location": "note to tale X", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-143", "claim": "Murray records that the papyrus is written on both sides in two different hands, in black ink with occasional sentences in red", "source": "Murray, *Ancient Egyptian Legends*", "location": "note to tale X", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-144", "claim": "Murray states that the surrounding text consists of magical formulae against snakebite, and that a magician healing by magic recited an event in which a god suffered the same malady, the words that cured the god being held to cure the patient", "source": "Murray, *Ancient Egyptian Legends*", "location": "note to tale X", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-145", "claim": "In Egyptian thought a true name was a component of a being rather than a label, which is why monuments were defaced at the cartouche", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-146", "claim": "Because the weapon is made from Ra's own substance, no other god's power can act against it, and the attack is undefendable by design", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-147", "claim": "Isis withholds a cure she is able to give while the poison advances, and adds the oath about the eyes at the one moment it cannot be refused", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 2, "storyId": "S12", "tradition": "Ancient Egypt", "id": "C-148", "claim": "Isis is not punished, and the narrative closes praising her as healer and mistress of magic", "source": "Murray, *Ancient Egyptian Legends*", "location": "tale X", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-149", "claim": "In Bleek's Jackal Fable no. 7 the Jackal climbs onto a white cloud and eats it as if it were fat", "source": "Bleek, *Reynard the Fox in South Africa*", "location": "Jackal Fables no. 7", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-150", "claim": "The Jackal asks the Hyena to catch him, promising to share, and she breaks his fall", "source": "Bleek, *Reynard the Fox in South Africa*", "location": "Jackal Fables no. 7", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-151", "claim": "When the Hyena comes down the Jackal jumps aside crying that a thorn has pricked him and stuck in him, and she falls and is badly hurt", "source": "Bleek, *Reynard the Fox in South Africa*", "location": "Jackal Fables no. 7", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-152", "claim": "The fable ends by explaining that the Hyena's left hind foot is shorter and smaller than the right", "source": "Bleek, *Reynard the Fox in South Africa*", "location": "Jackal Fables no. 7", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-153", "claim": "Bleek cites the original as Khoikhoi-language text in G. Krönlein's manuscript, pp. 30-31, in Sir George Grey's library", "source": "Bleek, *Reynard the Fox in South Africa*", "location": "headnote to no. 7", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-154", "claim": "Bleek prints a Khoikhoi praise-address to the Hyena immediately before this fable", "source": "Bleek, *Reynard the Fox in South Africa*", "location": "before no. 7", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-155", "claim": "Bleek's title imposes the European Reynard on Khoikhoi material, in which no such figure occurs", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-156", "claim": "Bleek was a German-born philologist who arrived at the Cape in 1855 and later assembled, with Lucy Lloyd, the |xam archive of San narrative", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-157", "claim": "Bleek uses special characters for click consonants and explains them in footnotes", "source": "Bleek, *Reynard the Fox in South Africa*", "location": "footnotes", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-158", "claim": "The spotted hyena's hind legs really are shorter than its forelegs, producing its sloped back", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-159", "claim": "The Jackal establishes the reciprocal arrangement by having it honoured on himself before breaking it", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 3, "storyId": "S13", "tradition": "Khoikhoi · Nama", "id": "C-160", "claim": "The permanent mark of the deception is left on the victim rather than the trickster", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "MEDIUM", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-161", "claim": "In Borrow's opening anecdote the Hoca asks the congregation three times whether they know what he is going to say, and uses each answer to avoid preaching", "source": "Borrow, *The Turkish Jester*", "location": "opening pleasantry", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-162", "claim": "The congregation leave asking one another which of them know and which do not", "source": "Borrow, *The Turkish Jester*", "location": "opening pleasantry", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-163", "claim": "The Hoca returns a borrowed cauldron with a saucepan inside it, says the cauldron has borne a child, and the owner takes the saucepan", "source": "Borrow, *The Turkish Jester*", "location": "the cauldron", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-164", "claim": "On borrowing the cauldron again he does not return it, and tells the owner it is dead, adding that as he believed it could bear a child he should believe it can die", "source": "Borrow, *The Turkish Jester*", "location": "the cauldron", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-165", "claim": "Ignored at a feast in ordinary clothes, the Hoca returns in a splendid pelisse, is seated at the head of the table, and offers food to the coat", "source": "Borrow, *The Turkish Jester*", "location": "the pelisse", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-166", "claim": "He explains that since all the honour is being paid to the pelisse, the pelisse should be fed", "source": "Borrow, *The Turkish Jester*", "location": "the pelisse", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-167", "claim": "Borrow supplies no manuscript, informant, date or named Turkish original for his translation", "source": "Borrow, *The Turkish Jester*", "location": "whole volume", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-168", "claim": "Borrow renders the name as Cogia Nasr Eddin Efendi; the modern Turkish is Nasreddin Hoca, hoca being a title for a teacher or preacher", "source": "editorial and scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-169", "claim": "Nasreddin anecdotes are told across Türkiye, Iran, Central Asia, the Balkans, the Arab world and the Caucasus, under names including Mullah Nasruddin and Juha, and a tomb is shown at Akşehir", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "MEDIUM" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-170", "claim": "The corpus consists of short anecdotes rather than long tales and has been added to for centuries", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-171", "claim": "The Hoca alters nothing physical; in all three anecdotes he extends the other party's own stated or enacted premise by one step", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 4, "storyId": "S14", "tradition": "Türkiye", "id": "C-172", "claim": "In these three anecdotes no one is physically harmed, unlike most of the tales retold in this book", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-173", "claim": "A badger ruins an old farmer's fields nightly until the farmer catches it in a pit and hangs it upside down in the storehouse, intending to make soup of it", "source": "Ozaki, *Japanese Fairy Tales*", "location": "The Farmer and the Badger", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-174", "claim": "The badger twice appeals to the farmer's wife to untie him so he can pound barley for her, promising not to escape", "source": "Ozaki, *Japanese Fairy Tales*", "location": "The Farmer and the Badger", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-175", "claim": "Once untied, the badger kills the old woman with the pestle, cooks her, takes her shape and serves the soup to her husband", "source": "Ozaki, *Japanese Fairy Tales*", "location": "The Farmer and the Badger", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-176", "claim": "The badger reverts to his own form, calls the farmer a wife-eating old man, tells him to look for the bones in the kitchen, and escapes laughing", "source": "Ozaki, *Japanese Fairy Tales*", "location": "The Farmer and the Badger", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-177", "claim": "A rabbit sets the badger's bundle of grass alight and explains the sounds by naming the place Crackling Mountain and then Burning Mountain", "source": "Ozaki, *Japanese Fairy Tales*", "location": "The Farmer and the Badger", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-178", "claim": "The rabbit then applies an ointment of sauce mixed with red pepper to the burns, presenting it as medicine", "source": "Ozaki, *Japanese Fairy Tales*", "location": "The Farmer and the Badger", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-179", "claim": "The rabbit builds two boats, one of wood and one of clay, keeping the wooden one and giving the badger the clay one", "source": "Ozaki, *Japanese Fairy Tales*", "location": "The Farmer and the Badger", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-180", "claim": "The animal Ozaki calls a badger is the tanuki, the Japanese raccoon dog, a distinct species with its own shape-shifting folklore", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-181", "claim": "The tale's usual Japanese title is Kachi-kachi Yama, Crackling Mountain, and the rabbit's deception turns on that name", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-182", "claim": "Ozaki had a Japanese father and an English mother, was educated in both countries, and wrote these versions in English herself rather than collecting them as an outsider", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-183", "claim": "The avenging rabbit uses the same technique as the murderer — manufactured trust — four separate times", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 1, "storyId": "S15", "tradition": "Japan", "id": "C-184", "claim": "No court, official or authority appears anywhere in the tale", "source": "Ozaki, *Japanese Fairy Tales*", "location": "The Farmer and the Badger", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-185", "claim": "Mahuika gave Māui fire by pulling out her fingernails one at a time, each becoming a light", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-186", "claim": "Māui extinguished each light a short distance away and returned asking for another, until all the nails of both hands and then the feet were gone except one toenail", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-187", "claim": "Mahuika said to herself that he was surely playing tricks with her, then threw down the last nail and set the whole place on fire", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-188", "claim": "Māui became an eagle, found the pool almost boiling, and the forests, earth and sea all caught fire", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-189", "claim": "He called on Tāwhiri-mā-tea and Whatitiri-matakataka for water, and heavy lasting rain quenched the fire", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-190", "claim": "Mahuika almost perished in the rain and her screams were as loud as Māui's had been", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-191", "claim": "Before the fire was lost she saved a few sparks in the kaikōmako and a few other trees, which is why men take wood from those trees to make a light", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-192", "claim": "His parents told him he had been warned, had played tricks with his ancestress, and that it served him right", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-193", "claim": "Grey collected while Governor of New Zealand, published the Māori text as well as the English, and combined recitations into continuous narrative, an editorial practice contested since", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-194", "claim": "The scanned source carries visible OCR damage and no passage relied on rests on a doubtfully rendered word", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-195", "claim": "Kaikōmako wood was genuinely used in Māori fire-making by friction", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "MEDIUM" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-196", "claim": "Māui narratives differ between iwi and no single telling is correct", "source": "Grey, *Polynesian Mythology*", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 2, "storyId": "S16", "tradition": "Māori · Aotearoa", "id": "C-197", "claim": "The deception consists of repetition rather than of any false statement", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-198", "claim": "Māui's father admitted omitting part of the baptismal prayers and said this would be the cause of his son's death", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-199", "claim": "He described Hine-nui-te-pō as having eyes shining red with jasper pupils, teeth sharp as volcanic glass, hair like tangles of seaweed and a mouth like a barracouta's", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-200", "claim": "Māui recounted beating Tama-nui-te-rā until he travelled slowly and splitting him so rays issue from the wounds, and drawing land up from the sea", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-201", "claim": "His companions were small birds including the robins, thrush, yellowhammer and the fantail, and they found Hine-nui-te-pō asleep", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-202", "claim": "Māui instructed the birds not to laugh until he was coming out of her mouth, explaining that laughing early would wake her and kill him, and that if they waited he would live and she would die", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-203", "claim": "The text notes the tattooing on his hips, mottled like a mackerel, cut with the chisel of Uetonga", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-204", "claim": "The fantail laughed, Hine-nui-te-pō woke and killed Māui", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-205", "claim": "Grey's text states that according to Māori tradition this was the cause of the introduction of death, and that had Māui passed safely through, death itself would have been destroyed", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-206", "claim": "Grey records that the matter is expressed by saying that the water-wagtail laughed", "source": "Grey, *Polynesian Mythology*", "location": "The Legend of Maui", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-207", "claim": "The bird Grey calls Tiwakawaka is the New Zealand fantail, tīwakawaka", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-208", "claim": "Tā moko was a named art and the tradition places its origin with Uetonga", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "MEDIUM" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-209", "claim": "Māui's plan fails through a variable outside his control rather than through an error in the deception", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 3, "storyId": "S17", "tradition": "Māori · Aotearoa", "id": "C-210", "claim": "The tradition holds Māui both as a culture hero credited with the shape of the land and as the reason human beings die", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-211", "claim": "A sanyasi instructs a troubled landlord in a mantra which, repeated for three months, will summon a Brahmarakshas to serve him", "source": "Kingscote & Natesa Sastri, *Tales of the Sun*", "location": "tale XXVI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-212", "claim": "The formal instruction is given with the sage facing east and the disciple facing west", "source": "Kingscote & Natesa Sastri, *Tales of the Sun*", "location": "tale XXVI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-213", "claim": "The Brahmarakshas agrees to serve but requires continuous work, threatening to kill the landlord if any job is not immediately followed by another", "source": "Kingscote & Natesa Sastri, *Tales of the Sun*", "location": "tale XXVI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-214", "claim": "It deepens a tank two kos long and one broad in a single day, ploughs the lands of twenty villages in two ghatikas, and cultivates the garden lands in the twinkling of an eye", "source": "Kingscote & Natesa Sastri, *Tales of the Sun*", "location": "tale XXVI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-215", "claim": "The landlord's wife gives the Brahmarakshas one hair pulled from her own head and asks it to make the hair straight", "source": "Kingscote & Natesa Sastri, *Tales of the Sun*", "location": "tale XXVI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-216", "claim": "It sits in a pipal tree rolling the hair on its thigh, then reasons from goldsmiths' practice that heat straightens wire, and burns the hair away", "source": "Kingscote & Natesa Sastri, *Tales of the Sun*", "location": "tale XXVI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-217", "claim": "It flees in fear of what the master's wife will say about the lost hair", "source": "Kingscote & Natesa Sastri, *Tales of the Sun*", "location": "tale XXVI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-218", "claim": "The tale closes by explaining the custom of nailing a handful of hair to a tree in which devils are supposed to dwell", "source": "Kingscote & Natesa Sastri, *Tales of the Sun*", "location": "tale XXVI", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-219", "claim": "A Brahmarakshas is understood in South Indian tradition as the ghost of a Brahmin, powerful and learned", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "MEDIUM" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-220", "claim": "A kos is a distance of roughly two miles, varying regionally, and a ghatika is a period of about twenty-four minutes", "source": "scholarship", "location": "", "type": "SECONDARY SCHOLARSHIP", "confidence": "MEDIUM" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-221", "claim": "The volume's notes trace the neighbouring tale of the Lost Camel through Voltaire's Zadig, Mas'udi's Meadows of Gold of AD 943, the Wortley Montague manuscript of the Thousand and One Nights in the Bodleian, the Persian Nigaristan, the Hebrew Talmud and a Siberian version recorded by Radloff", "source": "Kingscote & Natesa Sastri, *Tales of the Sun*", "location": "Notes to XIII", "type": "SECONDARY SCHOLARSHIP", "confidence": "HIGH" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-222", "claim": "Pandit Natesa Sastri was a Tamil scholar and folklorist and is named as co-author with Kingscote", "source": "Kingscote & Natesa Sastri, *Tales of the Sun*", "location": "title page", "type": "PRIMARY SOURCE", "confidence": "HIGH" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-223", "claim": "The task defeats the Brahmarakshas because it is unfinishable rather than large, and no false statement is made to it", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "HIGH", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" }, { "story": 4, "storyId": "S18", "tradition": "Southern India", "id": "C-224", "claim": "Neither the wife in this tale nor Oonagh at Knockmany is defeated by force, and neither is given a personal name beyond a relationship", "source": "editorial", "location": "", "type": "EDITORIAL INTERPRETATION", "confidence": "MEDIUM", "status": "EDITORIAL — this book's own reading, offered as argument not as fact" } ]