Bu anlatılar yaşayan geleneklerin doğrudan icrası değil; 19. ve erken 20. yüzyılda belgelenmiş tarihsel ve akademik kaynakların karşılaştırmalı editoryal derlemesidir.
These retellings are not a direct performance of living traditions. They are a comparative editorial compilation drawn from historical and academic sources documented in the nineteenth and early twentieth centuries.
This is transparency and context. It is not a legal immunity and is not offered as one. This book has not been reviewed, approved or endorsed by any community, tradition, institution or representative body, and it does not claim to have been.
This page carries the two things the printed book promises and has no room for: every source behind every story, and every factual claim in the book, typed and given a confidence. Nothing here is a summary of the book — it is the evidence the book was checked against.
Corrections made while the book was written
3 of them. Five exist because a file turned out not to be what its name said. Two were duplicate stories inside the book, and one of those was created by the fix to a different problem.
UES02-C-1 — Four of five Gutenberg IDs guessed from memory returned entirely different books (resolved)
Planned: Four of five Gutenberg IDs guessed from memory returned entirely different books
Found: 48911 is F. W. Bain's 'A Mine of Faults' (1910), not West African Folk-Tales; 38238 is 'The Old Yellow Book'; 6338 is 'Boy Scouts in the Coal Caverns'; 40453 is 'Tom Ossington's Ghost'. All four were downloaded under plausible filenames and all four were wrong.
Done: Deleted. The GUTINDEX.ALL master index was downloaded and searched, and every ID re-derived from it. Correct IDs: West African Folk-Tales 66923, Jamaica Anansi Stories 72735, The Turkish Jester 16244, Journey to the West 23962, Reynard in South Africa 73413.
Resolution: True
UES02-C-2 — Journey to the West downloaded in Chinese (resolved)
Planned: Journey to the West downloaded in Chinese
Found: Gutenberg 23962 is the original 西遊記, not a translation. 11% ASCII.
Done: Marked REJECTED FOR USE. Sun Wukong is reachable in English through Werner's Myths and Legends of China, already held.
Resolution: True
UES02-C-3 — An Internet Archive error page is sitting in the UES-01 source library (resolved)
Planned: An Internet Archive error page is sitting in the UES-01 source library
Found: UES-01/01_SOURCE/primary/mar12-egyptian.txt is 134 KB of HTML titled 'Internet Archive: Page Not Found', listed in the UES-01 file inventory.
Done: No UES-01 story cites it and it is not claimed as a verified source, so no shipped text is affected. Flagged for deletion. Do not reuse it for UES-02.
Resolution: True
Source ledger
18 source records across 18 stories. “Framing” is what the source carries with it — a commission, a mission, an empire — and is part of the evidence, not a caveat about it.
| No. | Tradition | Source | Date | Location | Framing | Uncertainty |
|---|---|---|---|---|---|---|
| 1 | Akan · Gold Coast | West African Folk-Tales W. H. Barker and Cecilia Sinclair | London: George G. Harrap, 1917 | Part I, the Anansi tales | NAMED IN THE HISTORICAL CONTEXT: colonial-era educationists collecting from colonised schoolchildren, printing the results for a British readership. The book's preface treats the tales as charming rather than as literature with a form. | LOW on what the printed text says. HIGH on what was smoothed away in getting it there. |
| 2 | Akan · Gold Coast | West African Folk-Tales W. H. Barker and Cecilia Sinclair | London: George G. Harrap, 1917 | Part I, the Anansi tales | NAMED IN THE HISTORICAL CONTEXT: colonial-era educationists collecting from colonised schoolchildren, printing the results for a British readership. The book's preface treats the tales as charming rather than as literature with a form. | LOW on what the printed text says. HIGH on what was smoothed away in getting it there. |
| 3 | Akan · Gold Coast | West African Folk-Tales W. H. Barker and Cecilia Sinclair | London: George G. Harrap, 1917 | Part I, the Anansi tales | NAMED IN THE HISTORICAL CONTEXT: colonial-era educationists collecting from colonised schoolchildren, printing the results for a British readership. The book's preface treats the tales as charming rather than as literature with a form. | LOW on what the printed text says. HIGH on what was smoothed away in getting it there. |
| 4 | Akan · Gold Coast | West African Folk-Tales W. H. Barker and Cecilia Sinclair | London: George G. Harrap, 1917 | Part I, the Anansi tales | NAMED IN THE HISTORICAL CONTEXT: colonial-era educationists collecting from colonised schoolchildren, printing the results for a British readership. The book's preface treats the tales as charming rather than as literature with a form. | LOW on what the printed text says. HIGH on what was smoothed away in getting it there. |
| 5 | Jamaica | Jamaica Anansi Stories Martha Warren Beckwith | New York: American Folk-Lore Society, 1924 | Animal Stories no. 1, 'Tying Tiger', part a, 'The Fish-basket' | NAMED IN THE HISTORICAL CONTEXT: an American academic folklorist collecting in Jamaica in the 1920s and publishing for a learned society. | LOW on the text as printed. The orthography represents Beckwith's ear and is not a standard. |
| 1 | Norse · Iceland | The Younger Edda; also called Snorre's Edda, or The Prose Edda Snorri Sturluson; trans. Rasmus B. Anderson | composed in Iceland in the 1220s; Anderson's translation 1879, this printing Chicago: Scott, Foresman | Gylfaginning ch. XIII (the master builder); Skáldskaparmál (Sif's hair and the dwarves' wager; the otter-ransom) | NAMED IN THE HISTORICAL CONTEXT: a Christian Icelander writing two centuries after the conversion, whose preface explains the gods as misremembered human beings. | LOW on the English text. MEDIUM on anything found only in Snorri and in no surviving poem. |
| 2 | Norse · Iceland | The Younger Edda; also called Snorre's Edda, or The Prose Edda Snorri Sturluson; trans. Rasmus B. Anderson | composed in Iceland in the 1220s; Anderson's translation 1879, this printing Chicago: Scott, Foresman | Gylfaginning ch. XIII (the master builder); Skáldskaparmál (Sif's hair and the dwarves' wager; the otter-ransom) | NAMED IN THE HISTORICAL CONTEXT: a Christian Icelander writing two centuries after the conversion, whose preface explains the gods as misremembered human beings. | LOW on the English text. MEDIUM on anything found only in Snorri and in no surviving poem. |
| 3 | Norse · Iceland | The Younger Edda; also called Snorre's Edda, or The Prose Edda Snorri Sturluson; trans. Rasmus B. Anderson | composed in Iceland in the 1220s; Anderson's translation 1879, this printing Chicago: Scott, Foresman | Gylfaginning ch. XIII (the master builder); Skáldskaparmál (Sif's hair and the dwarves' wager; the otter-ransom) | NAMED IN THE HISTORICAL CONTEXT: a Christian Icelander writing two centuries after the conversion, whose preface explains the gods as misremembered human beings. | LOW on the English text. MEDIUM on anything found only in Snorri and in no surviving poem. |
| 4 | Archaic Greece | Hesiod, the Homeric Hymns and Homerica trans. Hugh G. Evelyn-White | Loeb Classical Library, preface dated Cambridge, 9 September 1914 | Homeric Hymn IV, To Hermes, ll. 1-218; Theogony ll. 521-616 | A scholarly Loeb volume of 1914. The Hymn is anonymous and not by Homer; the attribution is conventional. | LOW on the English. The date of the Hymn to Hermes is disputed and is not settled here. |
| 5 | Archaic Greece | Hesiod, the Homeric Hymns and Homerica trans. Hugh G. Evelyn-White | Loeb Classical Library, preface dated Cambridge, 9 September 1914 | Homeric Hymn IV, To Hermes, ll. 1-218; Theogony ll. 521-616 | A scholarly Loeb volume of 1914. The Hymn is anonymous and not by Homer; the attribution is conventional. | LOW on the English. The date of the Hymn to Hermes is disputed and is not settled here. |
| 1 | Ireland | Celtic Folk and Fairy Tales ed. Joseph Jacobs | London: David Nutt; the Knockmany tale taken by Jacobs from William Carleton, *Traits and Stories of the Irish Peasantry* | no. XVIII, 'A Legend of Knockmany', with Jacobs's own notes to that tale | NAMED IN THE HISTORICAL CONTEXT: Carleton was an Irish novelist writing for a nineteenth-century readership; Jacobs was a folklorist assembling a popular collection. | LOW on the text as printed. Jacobs himself flags that this is likely a parody rather than a hero-tale. |
| 2 | Ancient Egypt | Ancient Egyptian Legends Margaret Alice Murray | London: John Murray, Wisdom of the East series | X, The Name of Ra, with Murray's source note to that tale | Murray was an Egyptologist at University College London. The series she wrote for was aimed at a general readership and intended, in its editors' words, as an ambassador between East and West. | LOW on what Murray prints. MEDIUM on the distance between her English and the hieratic, which she does not print. |
| 3 | Khoikhoi · Nama | Reynard the Fox in South Africa; or, Hottentot Fables and Tales W. H. I. Bleek | London: Trübner, 1864 | I. Jackal Fables, no. 7 'Cloud-Eating' and no. 8 'Fish-Stealing' | NAMED IN THE CONTEXT: Bleek was a German-born colonial philologist working in the Cape, and his title imposes the European Reynard on Khoikhoi material. The book is dedicated to the governor whose library held the manuscripts. | LOW on Bleek's English. HIGH on how much of the telling survived the route from a Khoikhoi speaker through a missionary's notebook to a London imprint. |
| 4 | Türkiye | The Turkish Jester; or, The Pleasantries of Cogia Nasr Eddin Efendi trans. George Borrow | Ipswich: W. Webber, 1884; this text transcribed from the 1924 Norwich edition | the opening pulpit anecdote; the cauldron sequence; the pelisse at the feast | NAMED IN THE CONTEXT: George Borrow was an English traveller and writer, author of Lavengro and The Bible in Spain, who translated widely and not always from the languages he claimed. | LOW on what Borrow prints. HIGH on its relation to any particular Turkish text, since he names none. |
| 1 | Japan | Japanese Fairy Tales Yei Theodora Ozaki | first published 1903 | 'The Farmer and the Badger' | A popular collection for children and general readers, illustrated, issued in London and New York. | LOW on what Ozaki prints. MEDIUM on its distance from any particular Japanese telling, since she names no specific text. |
| 2 | Māori · Aotearoa | Polynesian Mythology, and Ancient Traditional History of the New Zealand Race, as Furnished by their Priests and Chiefs Sir George Grey | London, 1855 | The Legend of Maui — the fire of Mahuika; the death of Maui | NAMED IN THE HISTORICAL CONTEXT: the collector was the head of the colonial administration, collecting from the people that administration governed, and said openly that understanding their traditions would help him govern them. | MEDIUM. The episodes are securely attested; Grey's particular arrangement of them is his. |
| 3 | Māori · Aotearoa | Polynesian Mythology, and Ancient Traditional History of the New Zealand Race, as Furnished by their Priests and Chiefs Sir George Grey | London, 1855 | The Legend of Maui — the fire of Mahuika; the death of Maui | NAMED IN THE HISTORICAL CONTEXT: the collector was the head of the colonial administration, collecting from the people that administration governed, and said openly that understanding their traditions would help him govern them. | MEDIUM. The episodes are securely attested; Grey's particular arrangement of them is his. |
| 4 | Southern India | Tales of the Sun; or, Folklore of Southern India Mrs Howard Kingscote and Pandit Natesa Sastri | London, 1890 | XXVI, The Brahmarakshas and the Hair, with the volume's comparative notes | NAMED IN THE HISTORICAL CONTEXT: a collaboration between an Indian scholar and a British woman of the colonial establishment, published in London for a British readership. The introduction argues about diffusion theory in terms current in 1890. | LOW on what is printed. The division of labour between the two named authors is not stated in detail. |
Claim ledger
224 claims. PRIMARY SOURCE is something the source says. SECONDARY SCHOLARSHIP is something scholars say about it. EDITORIAL INTERPRETATION is something this book says, and every one of those is marked in the text where it appears.
| ID | No. | Claim | Type | Confidence | Location | Status |
|---|---|---|---|---|---|---|
| C-001 | 1 | 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 | PRIMARY SOURCE | HIGH | tale III | |
| C-002 | 1 | Anansi persuades Nothing to exchange his velvet cloth for Anansi's ragged cotton one and then delays returning it until they reach the town | PRIMARY SOURCE | HIGH | tale III | |
| C-003 | 1 | At the crossroads Anansi's road is half-cleared while Nothing's is wide and strewn with skins and carpets, with servants waiting | PRIMARY SOURCE | HIGH | tale III | |
| C-004 | 1 | 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 | PRIMARY SOURCE | HIGH | tale III | |
| C-005 | 1 | 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 | PRIMARY SOURCE | HIGH | tale III | |
| C-006 | 1 | The tale closes by explaining the phrase 'crying for nothing' as deriving from this mourning | PRIMARY SOURCE | HIGH | tale III | |
| C-007 | 1 | 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 | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-008 | 1 | Barker was principal of the Government Training College at Accra and Sinclair a teacher; the tales were collected from Gold Coast pupils and households | PRIMARY SOURCE | HIGH | title page and preface | |
| C-009 | 1 | Akan tales of this kind are called anansesem, spider-stories, whether or not a spider appears in a given tale | SECONDARY SCHOLARSHIP | HIGH | ||
| C-010 | 1 | 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 | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-011 | 2 | 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 | PRIMARY SOURCE | HIGH | tale IV | |
| C-012 | 2 | Every nut Anansi drops from the palm misses the boat and falls into the sea, and he throws himself in after the last one | PRIMARY SOURCE | HIGH | tale IV | |
| C-013 | 2 | 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 | PRIMARY SOURCE | HIGH | tale IV | |
| C-014 | 2 | The command spoken to both gifts is the same: what you used to do for your master do now for me | PRIMARY SOURCE | HIGH | tale IV | |
| C-015 | 2 | Anansi hides the pot from his starving family, eats alone, and grows plump while they grow thin | PRIMARY SOURCE | HIGH | tale IV | |
| C-016 | 2 | His eldest son Kweku Tsin can change shape, becomes a fly, discovers the pot and feeds the family | PRIMARY SOURCE | HIGH | tale IV | |
| C-017 | 2 | On the second visit Anansi deliberately throws the nuts into the sea, and Thunder gives him a stick that beats him | PRIMARY SOURCE | HIGH | tale IV | |
| C-018 | 2 | The source introduces Kweku Tsin's shape-changing without explanation and gives Thunder no cult, genealogy or description | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-019 | 2 | A twice-repeated verbal formula is evidence of oral performance rather than written composition | EDITORIAL INTERPRETATION | MEDIUM | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-020 | 2 | 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 | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-021 | 3 | In Barker and Sinclair's tale VIII a squirrel cultivates a farm reached only through the trees and builds no road to it | PRIMARY SOURCE | HIGH | tale VIII | |
| C-022 | 3 | Spider and his family build a road to the farm and scatter pieces of earthenware along it to suggest long use | PRIMARY SOURCE | HIGH | tale VIII | |
| C-023 | 3 | The court rules that no one has ever had a farm without a road leading to it and awards the fields to Spider | PRIMARY SOURCE | HIGH | tale VIII | |
| C-024 | 3 | 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 | PRIMARY SOURCE | HIGH | tale VIII | |
| C-025 | 3 | The squirrel is not mentioned again after the judgment and does not recover the farm | PRIMARY SOURCE | HIGH | tale VIII | |
| C-026 | 3 | 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 | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-027 | 3 | In Akan forest-zone practice a cleared path to a farm was ordinary evidence of a land claim | SECONDARY SCHOLARSHIP | MEDIUM | ||
| C-028 | 3 | The crow's argument has the same logical shape as Anansi's and is only available because Anansi's was upheld | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-029 | 4 | In Barker and Sinclair's tale XI Anansi becomes a fisherman in old age and then goes blind | PRIMARY SOURCE | HIGH | tale XI | |
| C-030 | 4 | 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 | PRIMARY SOURCE | HIGH | tale XI | |
| C-031 | 4 | Anansi repeatedly claims to have known already whatever he is told, and becomes ruder over a long period | PRIMARY SOURCE | HIGH | tale XI | |
| C-032 | 4 | 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 | PRIMARY SOURCE | HIGH | tale XI | |
| C-033 | 4 | 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 | PRIMARY SOURCE | HIGH | tale XI | |
| C-034 | 4 | Across the four Akan tales retold here the severity of Anansi's punishment rises with the closeness of the person he wrongs | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-035 | 4 | In these tales Anansi is never punished for deception as such, but for ingratitude toward those sustaining him | EDITORIAL INTERPRETATION | MEDIUM | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-036 | 4 | Anansi appears in this tale wholly in human form, with no spider attribute required by the plot | PRIMARY SOURCE | HIGH | tale XI | |
| C-037 | 5 | Beckwith records this tale from George Parkes of Mandeville and notes that it was heard in St Ann parish | PRIMARY SOURCE | HIGH | Animal Stories no. 1a | |
| C-038 | 5 | Anansi calls big and little fish alternately until his pot and basket are full, eats the potful, and hides the pot before meeting Tiger | PRIMARY SOURCE | HIGH | Animal Stories no. 1a | |
| C-039 | 5 | 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 | PRIMARY SOURCE | HIGH | Animal Stories no. 1a | |
| C-040 | 5 | Anansi covers his muttered complaint with the excuse that a fly is humbugging his face | PRIMARY SOURCE | HIGH | Animal Stories no. 1a | |
| C-041 | 5 | 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 | PRIMARY SOURCE | HIGH | Animal Stories no. 1a | |
| C-042 | 5 | 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 | PRIMARY SOURCE | HIGH | Animal Stories no. 1a | |
| C-043 | 5 | 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 | SECONDARY SCHOLARSHIP | HIGH | headnote to no. 1 | |
| C-044 | 5 | 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 | SECONDARY SCHOLARSHIP | HIGH | headnote to no. 1 | |
| C-045 | 5 | 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 | SECONDARY SCHOLARSHIP | HIGH | headnote to no. 1 | |
| C-046 | 5 | Neither tiger nor lion is native to Jamaica, yet one or the other is the standing opponent in these tales | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-047 | 5 | In the Jamaican tale Anansi is not punished, where in three of the four Akan tales retold here he is | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-048 | 5 | 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 | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-049 | 5 | Slavery was abolished in Jamaica in 1834, and Beckwith collected there in the 1920s | SECONDARY SCHOLARSHIP | HIGH | ||
| C-050 | 1 | Loki craftily cut off all of Sif's hair; Snorri gives no motive | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-051 | 1 | 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 | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-052 | 1 | The sons of Ivaldi made the hair, the ship Skidbladnir and the spear Gungnir | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-053 | 1 | Loki wagered his own head with the dwarf Brok that Sindri could not make three equally good treasures | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-054 | 1 | 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 | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-055 | 1 | Snorri does not state that the fly is Loki | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-056 | 1 | Sindri produced the boar with golden bristles, the ring Draupnir, and the hammer whose one fault was a rather short handle | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-057 | 1 | 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 | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-058 | 1 | Loki escaped Brok's grasp using shoes that run over air and sea, and Thor caught him | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-059 | 1 | Loki argued that the head was wagered but not the neck, and Brok accepted the argument and sewed his mouth instead | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-060 | 1 | The knife would not cut, and the awl appeared as soon as Brok named it; the thread used is called Vartari | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-061 | 1 | The Prose Edda was written in the 1220s as a handbook for poets, to explain the kennings skaldic verse depends on | SECONDARY SCHOLARSHIP | HIGH | ||
| C-062 | 1 | Snorri was killed in his cellar in 1241 on the orders of the king of Norway | SECONDARY SCHOLARSHIP | HIGH | ||
| C-063 | 1 | Loki is saved by a construction of the wager's exact terms rather than by strength or alliance | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-064 | 2 | Odin, Hœnir and Loki travelled together and came to a waterfall where an otter sat eating a salmon with its eyes closed | PRIMARY SOURCE | HIGH | Skáldskaparmál, the Niflung matter | |
| C-065 | 2 | Loki killed the otter with a thrown stone and boasted of taking an otter and a salmon with one throw | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-066 | 2 | The otter was Hreidmar's son; Hreidmar and his sons Fafnir and Regin bound the gods and a ransom was agreed and sworn | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-067 | 2 | The price was to fill the flayed otter-skin with red gold and then cover its outside with the same metal | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-068 | 2 | Loki caught the dwarf Andvari, who lived as a fish, and took all his gold including a ring the dwarf tried to keep back | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-069 | 2 | 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 | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-070 | 2 | Odin kept the ring back until Hreidmar found one muzzle-hair uncovered, at which point Odin used the ring to cover it | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-071 | 2 | Loki announced the curse only after Odin had his spear and Loki had his shoes | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-072 | 2 | Snorri introduces the whole episode as the reason why gold is called otter-ransom | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-073 | 2 | Hreidmar kept the gold and his sons demanded a share, beginning the Niflung disaster | PRIMARY SOURCE | HIGH | Skáldskaparmál | |
| C-074 | 2 | 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 | SECONDARY SCHOLARSHIP | HIGH | ||
| C-075 | 2 | Taking Andvari's last ring was unnecessary to the ransom, which the rest of the gold already covered | EDITORIAL INTERPRETATION | MEDIUM | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-076 | 3 | A builder offered the gods a wall proof against mountain and frost giants in three half-years, demanding Freyja, the sun and the moon | PRIMARY SOURCE | HIGH | Gylfaginning ch. XIII | |
| C-077 | 3 | 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 | PRIMARY SOURCE | HIGH | Gylfaginning ch. XIII | |
| C-078 | 3 | At Loki's suggestion the builder was allowed the use of his horse Svadilfari, which hauled more than half the work | PRIMARY SOURCE | HIGH | Gylfaginning ch. XIII | |
| C-079 | 3 | The bargain was made before witnesses and confirmed by oaths because the giant did not consider himself safe among the gods without them | PRIMARY SOURCE | HIGH | Gylfaginning ch. XIII | |
| C-080 | 3 | 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 | PRIMARY SOURCE | HIGH | Gylfaginning ch. XIII | |
| C-081 | 3 | A mare drew Svadilfari away and the two ran all night, halting the work | PRIMARY SOURCE | HIGH | Gylfaginning ch. XIII | |
| C-082 | 3 | 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 | PRIMARY SOURCE | HIGH | Gylfaginning ch. XIII | |
| C-083 | 3 | Loki afterwards bore a grey eight-legged foal, the best horse among gods and men | PRIMARY SOURCE | HIGH | Gylfaginning ch. XIII | |
| C-084 | 3 | Snorri frames the whole episode as the answer to a question about the origin of the horse Sleipnir | PRIMARY SOURCE | HIGH | Gylfaginning ch. XIII | |
| C-085 | 3 | 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 | PRIMARY SOURCE | HIGH | Gylfaginning ch. XIII, quoting Vǫluspá 29-30 | |
| C-086 | 3 | Snorri narrates neither the mating nor any transformation, moving directly from the night's chase to the birth of the foal | PRIMARY SOURCE | HIGH | Gylfaginning ch. XIII | |
| C-087 | 3 | In all three Norse tales retold here Loki causes the crisis, resolves it, and pays personally, while the gods retain the benefit | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-088 | 4 | 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 | PRIMARY SOURCE | HIGH | Hymn IV ll. 17-19 | |
| C-089 | 4 | 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 | PRIMARY SOURCE | HIGH | Hymn IV ll. 13-15 | |
| C-090 | 4 | 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 | PRIMARY SOURCE | HIGH | Hymn IV ll. 30-38 | |
| C-091 | 4 | 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 | PRIMARY SOURCE | HIGH | Hymn IV ll. 39-51 | |
| C-092 | 4 | The first song he sings on the new lyre is about his own conception, his mother's house and its tripods and cauldrons | PRIMARY SOURCE | HIGH | Hymn IV ll. 54-61 | |
| C-093 | 4 | 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 | PRIMARY SOURCE | HIGH | Hymn IV ll. 68-78 | |
| C-094 | 4 | He wove sandals of tamarisk and myrtle twigs, described by the hymn as wonderful things, unthought of, unimagined | PRIMARY SOURCE | HIGH | Hymn IV ll. 79-86 | |
| C-095 | 4 | 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 | PRIMARY SOURCE | HIGH | Hymn IV ll. 130-137 | |
| C-096 | 4 | 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 | PRIMARY SOURCE | HIGH | Hymn IV ll. 145-154 | |
| C-097 | 4 | 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 | PRIMARY SOURCE | HIGH | Hymn IV ll. 155-181 | |
| C-098 | 4 | The old man of Onchestus told Apollo he thought he had seen a child driving cattle backwards with their heads toward him | PRIMARY SOURCE | HIGH | Hymn IV ll. 201-211 | |
| C-099 | 4 | The tortoise-shell lyre or chelys was a real archaic Greek instrument, distinct from the professional kithara | SECONDARY SCHOLARSHIP | HIGH | ||
| C-100 | 4 | The Homeric Hymns are not by Homer and the date of the Hymn to Hermes is disputed | SECONDARY SCHOLARSHIP | HIGH | ||
| C-101 | 4 | In the remainder of the hymn Hermes trades the lyre to Apollo and gains a place among the gods | PRIMARY SOURCE | HIGH | Hymn IV, after l. 218 | |
| C-102 | 4 | The reversed hoofprints, the woven sandals and the uneaten meat together form a deliberate three-part system against being tracked or convicted | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-103 | 5 | 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 | PRIMARY SOURCE | HIGH | Theogony ll. 535-541 | |
| C-104 | 5 | Zeus complained that the portions were unfairly divided and Prometheus invited him to take whichever he pleased | PRIMARY SOURCE | HIGH | Theogony ll. 543-548 | |
| C-105 | 5 | Hesiod states that Zeus saw and failed not to perceive the trick, and took the white fat knowingly while planning mischief against mortal men | PRIMARY SOURCE | HIGH | Theogony ll. 550-552 | |
| C-106 | 5 | The episode is given as the reason men burn white bones to the gods on altars | PRIMARY SOURCE | HIGH | Theogony ll. 556-557 | |
| C-107 | 5 | Zeus withheld fire from mortals, and Prometheus stole it in a hollow fennel stalk | PRIMARY SOURCE | HIGH | Theogony ll. 561-567 | |
| C-108 | 5 | 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 | PRIMARY SOURCE | HIGH | Theogony ll. 570-584 | |
| C-109 | 5 | Hesiod calls her sheer guile, not to be withstood by men, and does not name her in the Theogony passage | PRIMARY SOURCE | HIGH | Theogony ll. 585-589 | |
| C-110 | 5 | The jar of evils belongs to the Works and Days version and is absent from the Theogony account | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-111 | 5 | Zeus bound Prometheus with inextricable chains, drove a shaft through his middle and set an eagle to eat his liver, which regrew each night | PRIMARY SOURCE | HIGH | Theogony ll. 521-525 | |
| C-112 | 5 | 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 | PRIMARY SOURCE | HIGH | Theogony ll. 526-534 | |
| C-113 | 5 | Greek sacrificial practice burned bones and fat for the gods while worshippers ate the meat, which this passage explains | SECONDARY SCHOLARSHIP | HIGH | ||
| C-114 | 5 | Hesiod presents himself as a Boeotian farmer and is conventionally dated to around 700 BC | SECONDARY SCHOLARSHIP | MEDIUM | ||
| C-115 | 5 | 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 | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-116 | 5 | The Theogony's subject is the consolidation of Zeus's power, and Prometheus functions in it as the last challenge to that consolidation | EDITORIAL INTERPRETATION | MEDIUM | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-117 | 1 | Fin M'Coul built on top of Knockmany in order to see Cucullin coming | PRIMARY SOURCE | HIGH | no. XVIII | |
| C-118 | 1 | Cucullin could shake a townland by stamping and carried a thunderbolt flattened into a pancake to show doubters | PRIMARY SOURCE | HIGH | no. XVIII | |
| C-119 | 1 | 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 | PRIMARY SOURCE | HIGH | no. XVIII | |
| C-120 | 1 | Oonagh signalled a welcome with a high smoke and three whistles, which the text says was the old Irish sign that travellers were welcome | PRIMARY SOURCE | HIGH | no. XVIII | |
| C-121 | 1 | 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 | PRIMARY SOURCE | HIGH | no. XVIII | |
| C-122 | 1 | 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 | PRIMARY SOURCE | HIGH | no. XVIII | |
| C-123 | 1 | She had Fin lie in the cradle and pass for his own child | PRIMARY SOURCE | HIGH | no. XVIII | |
| C-124 | 1 | 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 | PRIMARY SOURCE | HIGH | no. XVIII | |
| C-125 | 1 | Cucullin lost four teeth on two of the griddle cakes, while the supposed infant ate a cake with no griddle in it | PRIMARY SOURCE | HIGH | no. XVIII | |
| C-126 | 1 | Fin squeezed whey from curds substituted for a white stone Cucullin had failed to squeeze | PRIMARY SOURCE | HIGH | no. XVIII | |
| C-127 | 1 | 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 | PRIMARY SOURCE | HIGH | no. XVIII | |
| C-128 | 1 | Jacobs names his source as Carleton's Traits and Stories of the Irish Peasantry and gives Kennedy's Scottish parallel | SECONDARY SCHOLARSHIP | HIGH | notes to no. XVIII | |
| C-129 | 1 | 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 | SECONDARY SCHOLARSHIP | HIGH | notes to no. XVIII | |
| C-130 | 1 | 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 | SECONDARY SCHOLARSHIP | HIGH | notes to no. XVIII | |
| C-131 | 1 | Jacobs identifies Cucullin's power-finger as an instance of the life-index or external soul motif | SECONDARY SCHOLARSHIP | HIGH | notes to no. XVIII | |
| C-132 | 1 | Fin's thumb corresponds to the fios of the Fenian cycle, associated with the salmon of knowledge | SECONDARY SCHOLARSHIP | MEDIUM | ||
| C-133 | 1 | Almost every statement Oonagh makes to Cucullin is literally true; the deception is built from arrangement rather than from lying | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-134 | 1 | Cucullin himself performs the feats that establish the standard he is then measured against | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-135 | 2 | Ra ruled by the knowledge of his own secret name, which nobody else knew and which he kept hidden in his breast | PRIMARY SOURCE | HIGH | tale X | |
| C-136 | 2 | Ra had grown old and saliva ran from his mouth onto the earth | PRIMARY SOURCE | HIGH | tale X | |
| C-137 | 2 | 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 | PRIMARY SOURCE | HIGH | tale X | |
| C-138 | 2 | The other gods' power was of no avail against the serpent because the divine substance was incorporated in it | PRIMARY SOURCE | HIGH | tale X | |
| C-139 | 2 | 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 | PRIMARY SOURCE | HIGH | tale X | |
| C-140 | 2 | The text marks the poison increasing after each of Isis's requests | PRIMARY SOURCE | HIGH | tale X | |
| C-141 | 2 | 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 | PRIMARY SOURCE | HIGH | tale X | |
| C-142 | 2 | 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 | SECONDARY SCHOLARSHIP | HIGH | note to tale X | |
| C-143 | 2 | Murray records that the papyrus is written on both sides in two different hands, in black ink with occasional sentences in red | SECONDARY SCHOLARSHIP | HIGH | note to tale X | |
| C-144 | 2 | 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 | SECONDARY SCHOLARSHIP | HIGH | note to tale X | |
| C-145 | 2 | 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 | SECONDARY SCHOLARSHIP | HIGH | ||
| C-146 | 2 | 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 | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-147 | 2 | 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 | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-148 | 2 | Isis is not punished, and the narrative closes praising her as healer and mistress of magic | PRIMARY SOURCE | HIGH | tale X | |
| C-149 | 3 | In Bleek's Jackal Fable no. 7 the Jackal climbs onto a white cloud and eats it as if it were fat | PRIMARY SOURCE | HIGH | Jackal Fables no. 7 | |
| C-150 | 3 | The Jackal asks the Hyena to catch him, promising to share, and she breaks his fall | PRIMARY SOURCE | HIGH | Jackal Fables no. 7 | |
| C-151 | 3 | 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 | PRIMARY SOURCE | HIGH | Jackal Fables no. 7 | |
| C-152 | 3 | The fable ends by explaining that the Hyena's left hind foot is shorter and smaller than the right | PRIMARY SOURCE | HIGH | Jackal Fables no. 7 | |
| C-153 | 3 | Bleek cites the original as Khoikhoi-language text in G. Krönlein's manuscript, pp. 30-31, in Sir George Grey's library | SECONDARY SCHOLARSHIP | HIGH | headnote to no. 7 | |
| C-154 | 3 | Bleek prints a Khoikhoi praise-address to the Hyena immediately before this fable | PRIMARY SOURCE | HIGH | before no. 7 | |
| C-155 | 3 | Bleek's title imposes the European Reynard on Khoikhoi material, in which no such figure occurs | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-156 | 3 | 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 | SECONDARY SCHOLARSHIP | HIGH | ||
| C-157 | 3 | Bleek uses special characters for click consonants and explains them in footnotes | PRIMARY SOURCE | HIGH | footnotes | |
| C-158 | 3 | The spotted hyena's hind legs really are shorter than its forelegs, producing its sloped back | SECONDARY SCHOLARSHIP | HIGH | ||
| C-159 | 3 | The Jackal establishes the reciprocal arrangement by having it honoured on himself before breaking it | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-160 | 3 | The permanent mark of the deception is left on the victim rather than the trickster | EDITORIAL INTERPRETATION | MEDIUM | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-161 | 4 | 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 | PRIMARY SOURCE | HIGH | opening pleasantry | |
| C-162 | 4 | The congregation leave asking one another which of them know and which do not | PRIMARY SOURCE | HIGH | opening pleasantry | |
| C-163 | 4 | The Hoca returns a borrowed cauldron with a saucepan inside it, says the cauldron has borne a child, and the owner takes the saucepan | PRIMARY SOURCE | HIGH | the cauldron | |
| C-164 | 4 | 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 | PRIMARY SOURCE | HIGH | the cauldron | |
| C-165 | 4 | 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 | PRIMARY SOURCE | HIGH | the pelisse | |
| C-166 | 4 | He explains that since all the honour is being paid to the pelisse, the pelisse should be fed | PRIMARY SOURCE | HIGH | the pelisse | |
| C-167 | 4 | Borrow supplies no manuscript, informant, date or named Turkish original for his translation | PRIMARY SOURCE | HIGH | whole volume | |
| C-168 | 4 | Borrow renders the name as Cogia Nasr Eddin Efendi; the modern Turkish is Nasreddin Hoca, hoca being a title for a teacher or preacher | SECONDARY SCHOLARSHIP | HIGH | ||
| C-169 | 4 | 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 | SECONDARY SCHOLARSHIP | MEDIUM | ||
| C-170 | 4 | The corpus consists of short anecdotes rather than long tales and has been added to for centuries | SECONDARY SCHOLARSHIP | HIGH | ||
| C-171 | 4 | The Hoca alters nothing physical; in all three anecdotes he extends the other party's own stated or enacted premise by one step | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-172 | 4 | In these three anecdotes no one is physically harmed, unlike most of the tales retold in this book | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-173 | 1 | 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 | PRIMARY SOURCE | HIGH | The Farmer and the Badger | |
| C-174 | 1 | The badger twice appeals to the farmer's wife to untie him so he can pound barley for her, promising not to escape | PRIMARY SOURCE | HIGH | The Farmer and the Badger | |
| C-175 | 1 | Once untied, the badger kills the old woman with the pestle, cooks her, takes her shape and serves the soup to her husband | PRIMARY SOURCE | HIGH | The Farmer and the Badger | |
| C-176 | 1 | 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 | PRIMARY SOURCE | HIGH | The Farmer and the Badger | |
| C-177 | 1 | A rabbit sets the badger's bundle of grass alight and explains the sounds by naming the place Crackling Mountain and then Burning Mountain | PRIMARY SOURCE | HIGH | The Farmer and the Badger | |
| C-178 | 1 | The rabbit then applies an ointment of sauce mixed with red pepper to the burns, presenting it as medicine | PRIMARY SOURCE | HIGH | The Farmer and the Badger | |
| C-179 | 1 | The rabbit builds two boats, one of wood and one of clay, keeping the wooden one and giving the badger the clay one | PRIMARY SOURCE | HIGH | The Farmer and the Badger | |
| C-180 | 1 | The animal Ozaki calls a badger is the tanuki, the Japanese raccoon dog, a distinct species with its own shape-shifting folklore | SECONDARY SCHOLARSHIP | HIGH | ||
| C-181 | 1 | The tale's usual Japanese title is Kachi-kachi Yama, Crackling Mountain, and the rabbit's deception turns on that name | SECONDARY SCHOLARSHIP | HIGH | ||
| C-182 | 1 | 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 | SECONDARY SCHOLARSHIP | HIGH | ||
| C-183 | 1 | The avenging rabbit uses the same technique as the murderer — manufactured trust — four separate times | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-184 | 1 | No court, official or authority appears anywhere in the tale | PRIMARY SOURCE | HIGH | The Farmer and the Badger | |
| C-185 | 2 | Mahuika gave Māui fire by pulling out her fingernails one at a time, each becoming a light | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-186 | 2 | 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 | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-187 | 2 | 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 | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-188 | 2 | Māui became an eagle, found the pool almost boiling, and the forests, earth and sea all caught fire | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-189 | 2 | He called on Tāwhiri-mā-tea and Whatitiri-matakataka for water, and heavy lasting rain quenched the fire | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-190 | 2 | Mahuika almost perished in the rain and her screams were as loud as Māui's had been | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-191 | 2 | 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 | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-192 | 2 | His parents told him he had been warned, had played tricks with his ancestress, and that it served him right | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-193 | 2 | 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 | SECONDARY SCHOLARSHIP | HIGH | ||
| C-194 | 2 | The scanned source carries visible OCR damage and no passage relied on rests on a doubtfully rendered word | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-195 | 2 | Kaikōmako wood was genuinely used in Māori fire-making by friction | SECONDARY SCHOLARSHIP | MEDIUM | ||
| C-196 | 2 | Māui narratives differ between iwi and no single telling is correct | SECONDARY SCHOLARSHIP | HIGH | ||
| C-197 | 2 | The deception consists of repetition rather than of any false statement | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-198 | 3 | Māui's father admitted omitting part of the baptismal prayers and said this would be the cause of his son's death | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-199 | 3 | 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 | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-200 | 3 | 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 | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-201 | 3 | His companions were small birds including the robins, thrush, yellowhammer and the fantail, and they found Hine-nui-te-pō asleep | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-202 | 3 | 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 | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-203 | 3 | The text notes the tattooing on his hips, mottled like a mackerel, cut with the chisel of Uetonga | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-204 | 3 | The fantail laughed, Hine-nui-te-pō woke and killed Māui | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-205 | 3 | 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 | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-206 | 3 | Grey records that the matter is expressed by saying that the water-wagtail laughed | PRIMARY SOURCE | HIGH | The Legend of Maui | |
| C-207 | 3 | The bird Grey calls Tiwakawaka is the New Zealand fantail, tīwakawaka | SECONDARY SCHOLARSHIP | HIGH | ||
| C-208 | 3 | Tā moko was a named art and the tradition places its origin with Uetonga | SECONDARY SCHOLARSHIP | MEDIUM | ||
| C-209 | 3 | Māui's plan fails through a variable outside his control rather than through an error in the deception | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-210 | 3 | The tradition holds Māui both as a culture hero credited with the shape of the land and as the reason human beings die | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-211 | 4 | A sanyasi instructs a troubled landlord in a mantra which, repeated for three months, will summon a Brahmarakshas to serve him | PRIMARY SOURCE | HIGH | tale XXVI | |
| C-212 | 4 | The formal instruction is given with the sage facing east and the disciple facing west | PRIMARY SOURCE | HIGH | tale XXVI | |
| C-213 | 4 | The Brahmarakshas agrees to serve but requires continuous work, threatening to kill the landlord if any job is not immediately followed by another | PRIMARY SOURCE | HIGH | tale XXVI | |
| C-214 | 4 | 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 | PRIMARY SOURCE | HIGH | tale XXVI | |
| C-215 | 4 | The landlord's wife gives the Brahmarakshas one hair pulled from her own head and asks it to make the hair straight | PRIMARY SOURCE | HIGH | tale XXVI | |
| C-216 | 4 | 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 | PRIMARY SOURCE | HIGH | tale XXVI | |
| C-217 | 4 | It flees in fear of what the master's wife will say about the lost hair | PRIMARY SOURCE | HIGH | tale XXVI | |
| C-218 | 4 | The tale closes by explaining the custom of nailing a handful of hair to a tree in which devils are supposed to dwell | PRIMARY SOURCE | HIGH | tale XXVI | |
| C-219 | 4 | A Brahmarakshas is understood in South Indian tradition as the ghost of a Brahmin, powerful and learned | SECONDARY SCHOLARSHIP | MEDIUM | ||
| C-220 | 4 | A kos is a distance of roughly two miles, varying regionally, and a ghatika is a period of about twenty-four minutes | SECONDARY SCHOLARSHIP | MEDIUM | ||
| C-221 | 4 | 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 | SECONDARY SCHOLARSHIP | HIGH | Notes to XIII | |
| C-222 | 4 | Pandit Natesa Sastri was a Tamil scholar and folklorist and is named as co-author with Kingscote | PRIMARY SOURCE | HIGH | title page | |
| C-223 | 4 | The task defeats the Brahmarakshas because it is unfinishable rather than large, and no false statement is made to it | EDITORIAL INTERPRETATION | HIGH | EDITORIAL — this book's own reading, offered as argument not as fact | |
| C-224 | 4 | Neither the wife in this tale nor Oonagh at Knockmany is defeated by force, and neither is given a personal name beyond a relationship | EDITORIAL INTERPRETATION | MEDIUM | EDITORIAL — this book's own reading, offered as argument not as fact |
Bibliography
| Work | Date | Used in |
|---|---|---|
| Jamaica Anansi Stories Martha Warren Beckwith | New York: American Folk-Lore Society, 1924 | no. 5 |
| Reynard the Fox in South Africa; or, Hottentot Fables and Tales W. H. I. Bleek | London: Trübner, 1864 | no. 3 |
| The Turkish Jester; or, The Pleasantries of Cogia Nasr Eddin Efendi trans. George Borrow | Ipswich: W. Webber, 1884; this text transcribed from the 1924 Norwich edition | no. 4 |
| Hesiod, the Homeric Hymns and Homerica trans. Hugh G. Evelyn-White | Loeb Classical Library, preface dated Cambridge, 9 September 1914 | no. 4; no. 5 |
| Polynesian Mythology, and Ancient Traditional History of the New Zealand Race, as Furnished by their Priests and Chiefs Sir George Grey | London, 1855 | no. 2; no. 3 |
| Celtic Folk and Fairy Tales ed. Joseph Jacobs, after William Carleton | London: David Nutt; the Knockmany tale taken by Jacobs from William Carleton, *Traits and Stories of the Irish Peasantry* | no. 1 |
| Ancient Egyptian Legends Margaret Alice Murray | London: John Murray, Wisdom of the East series | no. 2 |
| Japanese Fairy Tales Yei Theodora Ozaki | first published 1903 | no. 1 |
| Tales of the Sun; or, Folklore of Southern India Mrs Howard Kingscote and Pandit Natesa Sastri | London, 1890 | no. 4 |
| West African Folk-Tales W. H. Barker and Cecilia Sinclair | London: George G. Harrap, 1917 | no. 1; no. 2; no. 3; no. 4 |
| The Younger Edda; also called Snorre's Edda, or The Prose Edda Snorri Sturluson; trans. Rasmus B. Anderson | composed in Iceland in the 1220s; Anderson's translation 1879, this printing Chicago: Scott, Foresman | no. 1; no. 2; no. 3 |