[
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "id": "C-001",
  "claim": "The Egyptian primeval ocean is named Nun and precedes all else",
  "source": "Breasted 1912",
  "location": "p. 10",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "id": "C-002",
  "claim": "Atum came into being of himself, not made by another",
  "source": "Breasted 1912",
  "location": "p. 11",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "id": "C-003",
  "claim": "At Heliopolis the sun-god appeared on the Benben stone in the Phoenix-hall",
  "source": "Pyr. §1652 via Breasted",
  "location": "p. 11 n.2",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "id": "C-004",
  "claim": "Atum begat Shu and Tefnut by his own masculine power, self-developed",
  "source": "Pyr. §§1818, 1248 via Breasted",
  "location": "p. 11 n.3",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "id": "C-005",
  "claim": "Shu separated earth from sky and continued to support the sky",
  "source": "Pyr. §1778 via Breasted",
  "location": "pp. 10-11",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "id": "C-006",
  "claim": "Rival cosmogonies existed at other temples: Ptah shaping an egg, a lotus rising from the water",
  "source": "Breasted 1912",
  "location": "p. 11",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "id": "C-007",
  "claim": "The Egyptian words for tears and for people are near-homophones and the texts play on it",
  "source": "standard Egyptological observation",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "status": "FLAGGED — reported in the story as a pun the Egyptians made, not as an etymology"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "id": "C-008",
  "claim": "Egyptians expected Nun to return and cover the world again, leaving Atum alone",
  "source": "Breasted 1912, on the Book of the Dead ch. 175",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "id": "C-009",
  "claim": "The annual Nile flood shaped Egyptian comfort with cyclical inundation",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "LOW",
  "status": "MARKED IN TEXT — the story asks 'perhaps because', not asserts"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "claim": "The Pyramid Texts were carved in sealed royal burial chambers at Saqqara from about 2350 BCE, beginning with the pyramid of Unas",
  "source": "standard Egyptology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-010"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "claim": "They were funerary spells for the dead king, not narratives, and the cosmogony appears in them only incidentally",
  "source": "standard Egyptology; evident in Breasted's own presentation",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-011"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "claim": "Heliopolis, Memphis and Hermopolis maintained different cosmogonies which Egyptian religion never reconciled",
  "source": "Breasted 1912; standard Egyptology",
  "location": "Breasted p. 11",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-012"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "claim": "The Hermopolitan Ogdoad consists of four frog-headed gods and four snake-headed goddesses representing water, darkness, hiddenness and boundlessness",
  "source": "standard Egyptology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-013"
 },
 {
  "story": 1,
  "storyId": "S01",
  "tradition": "Ancient Egypt · Heliopolis",
  "claim": "Breasted's developmental thesis, announced in his title, is no longer accepted and shaped his selection and ordering",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT; the translations are kept and the frame dropped, and the story says so",
  "id": "C-014"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "id": "C-015",
  "claim": "Greek khaos derives from a verb meaning to gape or yawn and denotes a chasm, not disorder",
  "source": "standard Greek lexicography",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "id": "C-016",
  "claim": "Theogony names four primordials in order: Chaos, Earth, Tartarus, Eros",
  "source": "Theogony 116-122",
  "location": "ll. 116-122",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "id": "C-017",
  "claim": "Aether and Day are the children of Night and Erebos — light descends from dark",
  "source": "Theogony 123-125",
  "location": "ll. 123-125",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "id": "C-018",
  "claim": "Earth bore Ouranos 'equal to herself, to cover her on every side'",
  "source": "Theogony 126-128",
  "location": "ll. 126-128",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "id": "C-019",
  "claim": "Ouranos pushed each child back into Gaia and would not let them into the light",
  "source": "Theogony 154-160",
  "location": "ll. 154-160",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "id": "C-020",
  "claim": "Kronos castrated Ouranos with a sickle of grey adamant made by Gaia",
  "source": "Theogony 161-182",
  "location": "ll. 161-182",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "id": "C-021",
  "claim": "Hesiod's derivation of 'Titans' from straining is a folk etymology",
  "source": "modern philology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "id": "C-022",
  "claim": "An anvil falls nine days from heaven to earth and nine more to Tartarus",
  "source": "Theogony 722-725",
  "location": "ll. 722-725",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "id": "C-023",
  "claim": "The world is opened rather than made — the separation is an injury",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "claim": "Hesiod is usually dated around 700 BCE, near the beginning of Greek alphabetic writing, and the Theogony is among the earliest surviving Greek texts",
  "source": "standard classical scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-024"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "claim": "Hesiod names himself, describes the Muses meeting him while he kept sheep on Helicon, and gives them a staff of laurel",
  "source": "Theogony 22-34",
  "location": "ll. 22-34",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-025"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "claim": "Hesiod says his father left a failing merchant's trade at Cyme and settled at Ascra, which he describes as bad in winter and worse in summer",
  "source": "Works and Days 633-640",
  "location": "ll. 633-640",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-026"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "claim": "Hesiod's Works and Days records a dispute with his brother Perses over their inheritance, decided against him by gift-taking lords",
  "source": "Works and Days 27-41, 213-224",
  "location": "—",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-027"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "claim": "Herodotus said Hesiod and Homer gave the Greeks the names, forms and functions of their gods",
  "source": "Herodotus, Histories II.53",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-028"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "claim": "The Theogony's succession sequence proceeds by force, deception or mutilation at every transfer, and its author had lost an inheritance case",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — offered as a reading, not as a causal claim about composition",
  "id": "C-029"
 },
 {
  "story": 2,
  "storyId": "S02",
  "tradition": "Archaic Greece",
  "claim": "Egypt maintains its separation by continuous effort (Shu) while Greece achieves its by a single act of damage",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-030"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "id": "C-031",
  "claim": "A Brāhmaṇa creation account opens 'At first the Universe was not anything' and has the non-existent resolve 'Let me be'",
  "source": "Mackenzie 1913",
  "location": "p. 100",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "FLAGGED — quoted at one remove; translator unnamed in the source"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "id": "C-032",
  "claim": "The sequence runs fervour → smoke → fervour → fire → rays → cloud → sea",
  "source": "Mackenzie 1913",
  "location": "p. 100",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "id": "C-033",
  "claim": "Prajāpati rose from the waters and asked what purpose he was born for, from that which forms no support",
  "source": "Mackenzie 1913",
  "location": "p. 100",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "id": "C-034",
  "claim": "His tears became the earth; what he wiped away became air, and upward, sky",
  "source": "Mackenzie 1913",
  "location": "p. 100",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "id": "C-035",
  "claim": "The text links arodīt (he wept) to rodasī (the two world-halves)",
  "source": "Mackenzie 1913",
  "location": "p. 100",
  "type": "TRADITIONAL ACCOUNT",
  "confidence": "HIGH",
  "status": "The link is in the source and is a folk etymology; the story says both"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "id": "C-036",
  "claim": "Tapas means both physical heat and the energy generated by ascetic effort",
  "source": "standard Indological usage",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "id": "C-037",
  "claim": "Ṛgveda 10.129 declines to say where the world came from",
  "source": "universally reported; text not consulted for this edition",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "NAMED NOT QUOTED — no PD translation obtainable"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "id": "C-038",
  "claim": "Indian tradition preserved multiple creation accounts side by side without requiring a choice",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "claim": "The Brahmanas are prose texts of roughly 900-600 BCE whose purpose is to explain the sacrifice, and their cosmogony is told to account for ritual acts",
  "source": "standard Indology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-039"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "claim": "Vedic oral transmission used word-by-word, paired and reversed recitation patterns designed to make errors audible, preserving texts over two millennia with exceptional fidelity",
  "source": "standard Indology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-040"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "claim": "No public-domain English Rgveda Book 10 was obtainable for this edition, so the Nasadiya Sukta is named and never quoted",
  "source": "this book's source register, correction C-1",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT and recorded as correction C-1",
  "id": "C-041"
 },
 {
  "story": 3,
  "storyId": "S03",
  "tradition": "Vedic and Brahmanic India",
  "claim": "Egyptian plurality of cosmogonies is geographical while Indian plurality is held within a single canon",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-042"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "id": "C-043",
  "claim": "'Light was above and darkness below, and between those two was open space'",
  "source": "Zādsparam I.1 via West",
  "location": "SBE V, p. 155",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "id": "C-044",
  "claim": "Ohrmazd knew Ahriman existed; Ahriman did not know Ohrmazd existed",
  "source": "Zādsparam I.2; Bundahishn I.8-9",
  "location": "SBE V, pp. 155, 4",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "id": "C-045",
  "claim": "Creatures remained 3,000 years in a spiritual state, unthinking and unmoving, with intangible bodies",
  "source": "Bundahishn I.8",
  "location": "SBE V, p. 4",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "id": "C-046",
  "claim": "Ahriman, walking the border, saw a ray of light and strove toward it",
  "source": "Zādsparam I.3",
  "location": "SBE V, p. 156",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "id": "C-047",
  "claim": "Ohrmazd drove him back 'through pure words'",
  "source": "Zādsparam I.4",
  "location": "SBE V, p. 156",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "id": "C-048",
  "claim": "Ohrmazd answered 'Thou art not a doer of everything, O fiend'",
  "source": "Zādsparam I.7",
  "location": "SBE V, p. 156",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "id": "C-049",
  "claim": "The conflict was fixed by agreement at 9,000 years, of which the middle 3,000 favour Ahriman",
  "source": "West's introduction summarising Bundahishn I",
  "location": "SBE V, p. xxiii",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "id": "C-050",
  "claim": "The six creations damaged: movement in the sky, saltness in water, mountains in earth, withering in plants, death of the primeval ox, death of Gayōmard",
  "source": "West's introduction summarising Bundahishn",
  "location": "SBE V, p. xxiii",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "id": "C-051",
  "claim": "Matter is a tactic — the material creation exists so the enemy can be caught in a bounded arena",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT; consistent with the standard reading of Zoroastrian cosmology"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "claim": "The Bundahishn was compiled in the ninth century CE in Pahlavi from older Avestan material much of which is lost",
  "source": "West's introduction; standard Iranian studies",
  "location": "SBE V, introduction",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-052"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "claim": "The surviving Avesta is a fragment of a larger corpus, and Zoroastrian tradition records its destruction",
  "source": "standard Iranian studies",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "The tradition's accounts of the destructions are reported as tradition, not as established event history",
  "id": "C-053"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "claim": "Zoroastrianism was the Sasanian state religion; after the Arab conquests of the mid-seventh century its adherents became a shrinking minority, and the great Pahlavi books were written in that period",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-054"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "claim": "West's translation appeared in 1880 as volume V of Max Müller's fifty-volume Sacred Books of the East",
  "source": "the volume itself",
  "location": "SBE V title page",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-055"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "claim": "Zoroastrianism is a living religion of a few hundred thousand adherents, chiefly Parsis in India and Zoroastrians in Iran and the diaspora",
  "source": "standard reference",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-056"
 },
 {
  "story": 4,
  "storyId": "S04",
  "tradition": "Zoroastrian Iran",
  "claim": "Iran's is the only strict dualism in the book, and the only cosmogony in which the material world is created as a tactical arena",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-057"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "id": "C-058",
  "claim": "Māori cosmogony is recited as a genealogy in which the stages before the world are ancestors",
  "source": "Dixon 1916; Grey 1855",
  "location": "Dixon pp. 6-7",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "id": "C-059",
  "claim": "Nine named voids precede the nights, including Te Kore-whiwhia (Unpossessing) and Te Kore-rawea (Delightful)",
  "source": "Dixon 1916",
  "location": "p. 6",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "id": "C-060",
  "claim": "The nights are named and differ: Hanging, Drifting, Moaning; and Hine-maki-moe, Daughter of Troubled Sleep, stands among them",
  "source": "Dixon 1916",
  "location": "p. 6",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "id": "C-061",
  "claim": "The sequence ends Te Ata (Dawn), Te Ao-tū-roa (Abiding Day), Te Ao-mārama (Bright Day), Whai-tua (Space)",
  "source": "Dixon 1916",
  "location": "pp. 6-7",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "id": "C-062",
  "claim": "In Whai-tua, Maku (Moisture) and Mahora-nui-a-rangi produced Rangi-pōtiki, who took Papa to wife",
  "source": "Dixon 1916",
  "location": "p. 7",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "id": "C-063",
  "claim": "Grey records darkness from the first division of time to the thousandth, each division a being called a Pō",
  "source": "Grey 1855",
  "location": "opening of 'The Children of Heaven and Earth'",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "id": "C-064",
  "claim": "Whakapapa reckons relationships to land, people and the natural world by descent, and the cosmogony is the top of the recitation",
  "source": "standard Māori-studies description",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "id": "C-065",
  "claim": "The void is an ancestor rather than an enemy, unlike Nun in Egypt",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — this is the story's comparative reading"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "claim": "Grey was Governor of New Zealand 1845-1853 and 1861-1868, arriving three years after the Treaty of Waitangi",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-066"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "claim": "Grey published the Māori text as Ko nga Mahinga a nga Tupuna Maori in 1854 and his English as Polynesian Mythology in 1855",
  "source": "standard bibliography",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-067"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "claim": "Grey said he undertook the collection because he could not conduct government business with Māori leaders without understanding their allusions, proverbs and genealogies",
  "source": "Grey's preface to Polynesian Mythology",
  "location": "preface",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-068"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "claim": "Grey's second term coincided with the New Zealand Wars and the land confiscations that followed",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-069"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "claim": "Māori scholars have long criticised Grey's versions for combining accounts from different sources into continuous narratives without marking the joins",
  "source": "standard Māori-studies criticism",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-070"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "claim": "Dixon compiled Oceanic Mythology from other collectors' work and names neither the recorder nor the reciter of the genealogy used here",
  "source": "Dixon 1916",
  "location": "pp. 6-7",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-071"
 },
 {
  "story": 5,
  "storyId": "S05",
  "tradition": "Māori · Aotearoa",
  "claim": "Hesiod's Theogony and Māori whakapapa are both descent lists beginning from a non-person, but Hesiod's terminates in the gods while whakapapa continues to the speaker",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-072"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-073",
  "claim": "The poem opens by saying heaven was unnamed and earth unrecorded by name",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, first tablet ll. 1-2",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-074",
  "claim": "The same tablet couples being called by name with destiny being fixed",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, first tablet l. 8",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-075",
  "claim": "In Babylonian thought naming confers function and destiny rather than merely labelling",
  "source": "standard Assyriological reading of Enuma Elis I.1-9",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "The couplet is in the source; the generalisation about Babylonian thought is scholarship and is presented as an explanation, not as a quotation"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-076",
  "claim": "The boundless deep is called their generator and the sea she who bore the whole of them",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, first tablet ll. 3-4",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-077",
  "claim": "Apsu is specifically the fresh subterranean water and Tiamat the salt sea",
  "source": "modern Assyriology; NOT in Smith, who glosses Apsu as 'the ocean' and 'the deep'",
  "location": "Smith ch. III n.4; ch. IV table",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "FLAGGED IN THE SOURCE NOTE — the story's title rests on this later reading and the note says so"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-078",
  "claim": "Their waters were collected together in one place",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, first tablet l. 5",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-079",
  "claim": "The absence named in the poem is that the flowering reed was not gathered and the marsh-plant was not grown",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, first tablet l. 6",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-080",
  "claim": "The confluence of the Tigris and Euphrates with the Gulf is a marsh landscape where fresh and salt water mingle without a clear coastline",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "Geographical observation offered to explain the imagery; the story presents it as such"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-081",
  "claim": "The gods are produced in male-and-female pairs: Lakhmu and Lakhamu, then Sar and Kisar (upper and lower expanse), then Anu, Elum and Hea",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, first tablet ll. 9-15 and commentary",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-082",
  "claim": "Smith identifies Anu with heaven, Elum with earth and Hea with the sea",
  "source": "Smith/Sayce 1880",
  "location": "ch. V commentary",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-083",
  "claim": "Only fifteen lines of the first tablet survive, and the three tablets between it and the fifth were entirely missing",
  "source": "Smith/Sayce 1880",
  "location": "ch. V",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-084",
  "claim": "Anu kissed the bow, addressed it, and made it the protection of mankind",
  "source": "Smith/Sayce 1880",
  "location": "ch. VI, fourth fragment K 3449 ll. 4-9",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "Smith translates 'with some doubt on account of its mutilation' and says so"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-085",
  "claim": "The scimitar is sickle-shaped and appears as Marduk's weapon on cylinders and bas-reliefs",
  "source": "Smith/Sayce 1880",
  "location": "ch. VI commentary",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-086",
  "claim": "Kingu is named in the war fragments but his role cannot be reconstructed from them",
  "source": "Smith/Sayce 1880",
  "location": "ch. VI, third fragment K 3938 l. 12 and sixth fragment reverse l. 35",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "The story says only that the fragments name him and break off; Smith's own gloss that Tiamat took a god as husband is his inference and is reported as such"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-087",
  "claim": "Tiamat stands at the head of the seven evil spirits, who elsewhere swoop from mid-heaven and eclipse the moon",
  "source": "Smith/Sayce 1880",
  "location": "ch. VI, the sixteenth tablet of the evil-spirit series and Smith's linking comment",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-088",
  "claim": "Marduk hurled the lightning before him, heat filled his body, and he created and launched the winds into the sea",
  "source": "Smith/Sayce 1880",
  "location": "ch. VI, sixth fragment obverse ll. 4-13",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-089",
  "claim": "Tiamat used spells, grounded her foundations at the roots, and determined return",
  "source": "Smith/Sayce 1880",
  "location": "ch. VI, sixth fragment reverse ll. 4-7",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-090",
  "claim": "She opened her mouth to swallow him; the evil wind held it open, filled her stomach, and the sword cut her inside asunder and ended her life",
  "source": "Smith/Sayce 1880",
  "location": "ch. VI, sixth fragment reverse ll. 11-19",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-091",
  "claim": "Berosus reports that the god cut the woman Omoroka asunder and formed the earth of one half and the heavens of the other",
  "source": "Berosus via Alexander Polyhistor, reprinted by Smith",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "Greek summary of a lost Babylonian book, at three removes; the story says it is changing witness"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-092",
  "claim": "Berosus reports that the god's own blood was mixed with earth to make human beings, which is why they are rational",
  "source": "Berosus via Alexander Polyhistor, reprinted by Smith",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-093",
  "claim": "The fifth tablet has Anu fix the stars in mansions, set three stars to each of the twelve months, and establish a station so that they might not err or deflect",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, fifth tablet ll. 1-8",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-094",
  "claim": "Great gates in the sides of the world are bolted on the left and right, with a staircase in the centre",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, fifth tablet ll. 9-11",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-095",
  "claim": "The moon is given month-by-month instructions in the second person, ending 'rise and set, and judge judgment'",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, fifth tablet ll. 12-24",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-096",
  "claim": "A four-line fragment, probably the seventh tablet, has the gods create the strong monsters, living creatures, cattle, beasts and creeping things of the field",
  "source": "Smith/Sayce 1880",
  "location": "ch. V",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-097",
  "claim": "The surviving copies come from Assurbanipal's library at Kouyunjik and carry his colophon",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, colophon of the first tablet",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-098",
  "claim": "Smith and Sayce judged the surviving version Assyrian rather than Babylonian in its present form, probably composed under Assurbanipal",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, opening",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Reported as their judgement, not as settled fact"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-099",
  "claim": "Smith announced the flood tablet to the Society of Biblical Archaeology on 3 December 1872, after which the Daily Telegraph funded an excavation, and he died on the 1875-76 expedition",
  "source": "Smith/Sayce 1880",
  "location": "ch. I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "The source says he 'fell a victim to over-fatigue'; the story quotes that phrasing rather than narrating a death scene"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-100",
  "claim": "Smith was a banknote engraver who taught himself cuneiform at the British Museum",
  "source": "standard biography; not stated in this source",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-101",
  "claim": "Hebrew tehom and Assyrian Tiamat are the same word, and Smith makes the identification",
  "source": "Smith/Sayce 1880",
  "location": "ch. V commentary on Genesis i.2",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-102",
  "claim": "Smith's book frames the poem against Genesis and tabulates his tablets against the six days",
  "source": "Smith/Sayce 1880",
  "location": "ch. V, the Genesis/tablet table",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-103",
  "claim": "L. W. King, The Seven Tablets of Creation (London, 1902), is the standard edition that superseded Smith and recovered much more of the poem",
  "source": "standard bibliography",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "NAMED NOT USED — no material from King is in this retelling"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-104",
  "claim": "Enuma Elis was recited at the Babylonian New Year festival",
  "source": "standard Assyriology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-105",
  "claim": "The Nile's flood is regular and fertilising while the Tigris and Euphrates flood violently and unpredictably",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the comparative reading explicitly declines to claim that hydrology produced the theology"
 },
 {
  "story": 6,
  "storyId": "S06",
  "tradition": "Babylonia",
  "id": "C-106",
  "claim": "Babylon's cosmogony is a matricide while Iran's is a defence against an outsider and Greece's a wound to the father",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — this is the story's comparative reading"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-107",
  "claim": "The narrator opens by attributing the legend to five generations of grandfathers",
  "source": "Hewitt, Onondaga version",
  "location": "report p. 141",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-108",
  "claim": "Man-beings dwell on the farther side of the visible sky, which is the ground of the world above",
  "source": "Hewitt, Onondaga version",
  "location": "p. 141",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-109",
  "claim": "The Mohawk version says the sky people knew neither weeping nor death",
  "source": "Hewitt, Mohawk version (Seth Newhouse)",
  "location": "p. 255",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-110",
  "claim": "Down-fending was a custom of secluding a child marked at birth as carrying unusual power, with cat-tail down scattered to reveal intruders",
  "source": "Hewitt's footnote",
  "location": "p. 255 n.b; p. 142",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Hewitt calls the custom 'now almost, if not wholly, obsolete'"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-111",
  "claim": "The maiden crossed the lodge each morning to comb and straighten the man-being's hair",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 142-143",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-112",
  "claim": "She became pregnant and would not say by whom, when asked twice",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 143, 145",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-113",
  "claim": "Nobody in the sky world had died before, and they did not know what it meant to say 'I shall die'",
  "source": "Hewitt, Onondaga version",
  "location": "p. 144",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-114",
  "claim": "His mother closed his eyes with both hands and began to weep, and all in the lodge wept",
  "source": "Hewitt, Onondaga version",
  "location": "p. 144",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-115",
  "claim": "The girl child wept five days and was quieted only by being lifted to the burial case",
  "source": "Hewitt, Onondaga version",
  "location": "p. 145",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-116",
  "claim": "She brought down a wampum armlet and later a necklace, saying her father gave them to her",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 145-147",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-117",
  "claim": "The dead father instructed her to bake a basket of bread, not to stop or answer on the road, and named the maple log crossing and the tree Tooth",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 147-149",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-118",
  "claim": "The blossoms of the tree called Tooth are the source of light for that world",
  "source": "Hewitt, Onondaga version",
  "location": "p. 149",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-119",
  "claim": "Aurora Borealis and Fire Dragon of the Storm spoke to her on the road, and the chief himself waited at the crossing to test her",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 150-152",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-120",
  "claim": "She said 'Thou and I marry' and handed him the basket, and he said nothing",
  "source": "Hewitt, Onondaga version",
  "location": "p. 152",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-121",
  "claim": "The ordeal required her to make mush naked, be scalded without flinching, then be licked raw by two white dogs and restored with sunflower oil",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 153-156",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-122",
  "claim": "He said no one from anywhere had been able to do it before",
  "source": "Hewitt, Onondaga version",
  "location": "p. 155",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-123",
  "claim": "He shook the basket seven times to fill it, and sent word that the lodges were to be unroofed; corn then rained into them",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 156-158",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-124",
  "claim": "The narrator explains her second pregnancy as caused by catching the chief's breath while they conversed, and generalises this as the origin of reproduction for man-beings and animals",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 159-160",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "This is the narrator's own explanatory aside; the story presents it as his, not as a general Haudenosaunee doctrine"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-125",
  "claim": "The chief became ill and jealous without understanding why, and foretold a daughter named Zephyrs (Gusts-of-wind)",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 160-162",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-126",
  "claim": "A dream feast was held to divine the chief's Word, attended by Deer, Great-horned Deer, Spotted Fawn, Red Meteor, Great Turtle, Wind-who-moves-about, Daylight, Night, Thick Night, Duck, Fresh Water, Yellowhammer, Medicine and Aurora Borealis",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 163-167",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-127",
  "claim": "Aurora Borealis divined the Word: uproot the tree Tooth, tear the earth open, all look in, and the wife sit with her legs in the abyss",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 166-167",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-128",
  "claim": "He gave her dried spotted-fawn meat and three fagots of wood, then seized the nape of her neck and pushed her into the abyss",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 168-170",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-129",
  "claim": "Falling, she saw blue light and a lake covered with ducks, and no earth anywhere",
  "source": "Hewitt, Onondaga version",
  "location": "p. 171",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-130",
  "claim": "The Loon saw her first; the Otter tried to bear the assembly and sank; the Turtle bore them all",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 171-173",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-131",
  "claim": "The Muskrat surfaced dead with earth in his paws and mouth, and the earth was placed on the Turtle's carapace, which then grew",
  "source": "Hewitt, Onondaga version",
  "location": "p. 173",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-132",
  "claim": "The large waterfowl joined their bodies to catch her and set her on the carapace",
  "source": "Hewitt, Onondaga version",
  "location": "p. 174",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-133",
  "claim": "She lit the first fire with the three fagots, butchered a deer left for her, and three nights later gave birth to Zephyrs a second time",
  "source": "Hewitt, Onondaga version",
  "location": "pp. 174-175",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-134",
  "claim": "Hewitt printed three versions — Onondaga (John Buck, 1889/1897), Seneca (John Armstrong, 1896, revised with Andrew John), Mohawk (Seth Newhouse, 1896-97) — and they differ substantially",
  "source": "Hewitt's introduction",
  "location": "pp. 127-128",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-135",
  "claim": "Hewitt says Buck's version is shorter because the relator seemed averse to telling more than a brief outline",
  "source": "Hewitt's introduction",
  "location": "p. 127",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-136",
  "claim": "In the Seneca version the girl's father is lean and dried with what the translation calls jealousy over the child",
  "source": "Hewitt, Seneca version",
  "location": "p. 221",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-137",
  "claim": "In the Mohawk version the two down-fended persons are explicitly brother and sister",
  "source": "Hewitt, Mohawk version",
  "location": "p. 255",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-138",
  "claim": "Hewitt records a fuller Onondaga version from Chief John Arthur Gibson, promised for a later report",
  "source": "Hewitt's introduction",
  "location": "p. 127",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-139",
  "claim": "Hewitt argued that such narratives must be recorded in the vernacular with both literal and free renderings",
  "source": "Hewitt's introduction",
  "location": "p. 130",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-140",
  "claim": "Hewitt's commentary uses the evolutionary vocabulary of its period — 'primitive people', 'barbaric man', 'the reified fictions of savage mentation'",
  "source": "Hewitt's introduction and footnotes",
  "location": "pp. 129-131, 141 n.a",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-141",
  "claim": "Ohwachira denotes a woman's offspring and their descendants in the female line; orenda denotes immanent magic potence",
  "source": "Hewitt's footnotes",
  "location": "pp. 141 n.a, 255 n.a",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-142",
  "claim": "Hewitt was born in 1859, raised on the Tuscarora reservation in New York, and of Tuscarora descent through his mother, though accounts of her ancestry differ",
  "source": "standard biography; not stated in this source",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "status": "FLAGGED — stated with its uncertainty in the historical context, and explicitly does not make the report a Haudenosaunee publication"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-143",
  "claim": "The Bureau of American Ethnology was a United States federal body operating during the allotment and boarding-school era, on a cultural-evolutionary theory",
  "source": "standard history of anthropology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-144",
  "claim": "The Haudenosaunee held territory in what is now New York and, after the American Revolution, the Grand River lands in Ontario where Buck and Newhouse were living",
  "source": "Hewitt's introduction; standard history",
  "location": "p. 127",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-145",
  "claim": "The earth-diver makes this the only cosmogony so far in which the world is retrieved rather than made, by the smallest animal present, who dies doing it",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading"
 },
 {
  "story": 7,
  "storyId": "S07",
  "tradition": "Haudenosaunee · Onondaga",
  "id": "C-146",
  "claim": "The first copy of Hewitt obtained for this book was too degraded by OCR to quote from, and a cleaner scan of the same report was substituted",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "Production fact, recorded in the source note and the source register (correction C-4)"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-147",
  "claim": "The earth is an island in water, suspended by four cords from a solid rock sky vault",
  "source": "Mooney 1900",
  "location": "myth 1, p. 239",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-148",
  "claim": "When the world grows old the cords will break and everything will be water again, and the Indians are afraid of this",
  "source": "Mooney 1900",
  "location": "myth 1, p. 239",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-149",
  "claim": "The animals lived above in Galûñ'lati and wanted more room because it was crowded",
  "source": "Mooney 1900",
  "location": "myth 1, p. 239",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-150",
  "claim": "Dâyuni'si, 'Beaver's Grandchild', the little water-beetle, dived and returned with soft mud that grew into the island",
  "source": "Mooney 1900",
  "location": "myth 1, p. 239",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-151",
  "claim": "Mooney identifies the water-beetle as the Gyrinus, locally the mellow bug or apple beetle, and records a variant in which the water-spider helps",
  "source": "Mooney 1900",
  "location": "note to myth 1, p. 431",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-152",
  "claim": "The earth was fastened to the sky with four cords and no one remembers who did it",
  "source": "Mooney 1900",
  "location": "myth 1, p. 239",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-153",
  "claim": "The Great Buzzard's failing wings cut the valleys and raised the mountains of the Cherokee country",
  "source": "Mooney 1900",
  "location": "myth 1, p. 239",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-154",
  "claim": "The buzzard shaping the mountains also occurs among the Creek and Yuchi, though there the crawfish brings up the first earth; among northern peoples a turtle carries the world",
  "source": "Mooney 1900",
  "location": "note to myth 1, p. 431",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-155",
  "claim": "The sun was raised a hand-breadth at a time to seven hand-breadths, the 'seventh height', after scorching Tsiska'gili' the Red Crawfish, whom the Cherokee therefore do not eat",
  "source": "Mooney 1900",
  "location": "myth 1, pp. 239-240",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-156",
  "claim": "An underworld exists with reversed seasons, entered through springs at the heads of mountain streams, requiring fasting, going to water and a guide",
  "source": "Mooney 1900",
  "location": "myth 1, p. 240",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-157",
  "claim": "The animals and plants were told to keep awake seven nights; the owl, panther and one or two others succeeded and were given night vision, and the cedar, pine, spruce, holly and laurel were given evergreen leaves and the greatest medicine",
  "source": "Mooney 1900",
  "location": "myth 1, p. 240",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-158",
  "claim": "The first people were a brother and sister; he struck her with a fish, a child came every seven days, and it was then made one child a year",
  "source": "Mooney 1900",
  "location": "myth 1, p. 240",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-159",
  "claim": "Mooney states the Cherokee genesis myth is too far broken down to be recovered except in disjointed fragments, through decay of tradition and admixture of Bible ideas",
  "source": "Mooney 1900",
  "location": "note to myth 1, p. 431",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "The collector's own assessment, quoted rather than adopted; the source note says it may be right and cannot now be tested"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-160",
  "claim": "Myth 1 is a composite: main body from Swimmer and John Ax; evergreens from Ta'gwadihi'; the fish incident from Ayâ'sta; John Ax's divergent Little People version; Wafford's blind first man",
  "source": "Mooney 1900",
  "location": "note to myth 1, p. 431",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-161",
  "claim": "Mooney glosses the fish incident as possibly phallic",
  "source": "Mooney 1900",
  "location": "note to myth 1, p. 431",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Reported as Mooney's own bracketed guess, not as Cherokee interpretation"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-162",
  "claim": "Swimmer was born about 1835, trained as priest, doctor and keeper of tradition, served as a sergeant in a Cherokee Confederate company, wrote in the Cherokee syllabary, spoke no English, and died in March 1899",
  "source": "Mooney 1900",
  "location": "pp. 236-237",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-163",
  "claim": "Swimmer supplied nearly three-quarters of the myths in the collection, and Mooney wrote that with him perished half the tradition of a people",
  "source": "Mooney 1900",
  "location": "p. 236",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-164",
  "claim": "John Ax was born about 1800 and remembered the Creek war",
  "source": "Mooney 1900",
  "location": "p. 237",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-165",
  "claim": "Mooney describes the 1838 removal as possibly exceeding any other passage in American history in grief, with troops taking families from their homes, houses burned, and graves robbed",
  "source": "Mooney 1900",
  "location": "historical sketch, pp. 130-132",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-166",
  "claim": "Mooney quotes a Georgia volunteer and later Confederate colonel calling the Cherokee removal the cruelest work he ever knew",
  "source": "Mooney 1900",
  "location": "p. 130",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-167",
  "claim": "Around four thousand Cherokee died as a direct result of the removal",
  "source": "Mooney 1900",
  "location": "p. 133",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Mooney's own figure, given as an assertion 'probably with reason'"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-168",
  "claim": "Tsali surrendered voluntarily and was shot with his brother and two elder sons near the mouth of the Tuckasegee by Cherokee prisoners compelled to do it; the Eastern Band descends from those permitted to remain",
  "source": "Mooney 1900",
  "location": "pp. 131-132",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-169",
  "claim": "This is the only cosmogony in the book whose stated motive is overcrowding, and the only one that twice declines to name an agent",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading, which also states that Mooney read the blank as damage"
 },
 {
  "story": 8,
  "storyId": "S08",
  "tradition": "Cherokee",
  "id": "C-170",
  "claim": "Almost every element of the account explains an observable feature of the Cherokee country",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-171",
  "claim": "The poem opens by calling a second singer to sing with the first, and instructs them to clasp hands so as to remember better",
  "source": "Kalevala, Proem, trans. Crawford",
  "location": "Proem",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-172",
  "claim": "Ilmatar, Daughter of the Ether, lived alone in the air for ages and her existence was wearisome, sad and hopeless",
  "source": "Kalevala Rune I",
  "location": "Rune I, opening",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-173",
  "claim": "She descended to the ocean and the east wind whipped the sea; she conceived from the storm and water",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-174",
  "claim": "She swam seven hundred years, called also nine ages of man's existence, unable to rise or give birth",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-175",
  "claim": "She lamented that it would have been better to remain a maiden in the ether than become a water-mother",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-176",
  "claim": "She prayed to Ukko, ruler of the heavens, to come and deliver her, and he does not appear in the poem",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "The silence is an absence in the text, not a statement in it; the story reports the prayer and then what actually happens next"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-177",
  "claim": "A duck searched every direction for a nest site and reasoned aloud that wind and waves would destroy a nest built on air or flood",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-178",
  "claim": "Ilmatar raised her shoulders and knee so the duck could nest, and the duck took them for grassy hillocks",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-179",
  "claim": "The duck laid six golden eggs and a seventh of iron and brooded three days until the knee burned",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-180",
  "claim": "The shaken eggs fell and shattered, and the fragments formed earth from the lower half, sky from the upper, moon from the white, sun from the yellow, stars from the motley and cloud from the dark",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-181",
  "claim": "In the ninth year, in the summer of the tenth, she raised her head and shaped headlands, fish-holes, deeps, level banks, bays and inlets with her hand, foot, dives, side and head",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-182",
  "claim": "Resting on her back she made the rocks and the hidden reefs where ships are often wrecked and many lives have perished",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-183",
  "claim": "Väinämöinen remained unborn thirty summers and thirty winters after the world was made",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-184",
  "claim": "He petitioned the Moon, the Sun and the Great Bear to release him and all three refused",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-185",
  "claim": "He forced the lock with an unnamed finger, used the toes of his left foot and the fingers of his right hand, and plunged head first into the sea",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-186",
  "claim": "He remained in the sea five, six and seven years and came ashore in the autumn of the eighth on a promontory bare of verdure, then stood to look at sun, moon and the Great Bear",
  "source": "Kalevala Rune I",
  "location": "Rune I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-187",
  "claim": "Topelius collected eighty epic fragments from his sickbed by having Karelian traders sing to him, publishing 1822-1831",
  "source": "Crawford's preface",
  "location": "preface",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-188",
  "claim": "Lönnrot, born 1802, a physician, collected runes from 1828 in Savo, Karelia and Archangel province by horse, reindeer sledge and canoe",
  "source": "Crawford's preface",
  "location": "preface",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-189",
  "claim": "Lönnrot arranged the material under the central idea of a great epic and sent the manuscript to the Finnish Literary Society in February 1835",
  "source": "Crawford's preface",
  "location": "preface",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-190",
  "claim": "The 1849 second edition contains fifty runes and 22,793 lines and resulted from sifting, arranging and organizing the material",
  "source": "Crawford's preface",
  "location": "preface",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-191",
  "claim": "Crawford's manuscript was compared against Schiefner's German and Barna's Hungarian translations by named scholars",
  "source": "Crawford's preface, acknowledgements",
  "location": "preface",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-192",
  "claim": "How directly Crawford worked from the Finnish rather than through Schiefner's German has been questioned",
  "source": "later criticism of Crawford's translation",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "status": "FLAGGED — stated as a question raised, not as established fact"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-193",
  "claim": "In the Kalevala the world-egg is laid by a duck; in other Finnish traditions by an eagle",
  "source": "Crawford's preface",
  "location": "preface",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-194",
  "claim": "Grimm, Steinthal, Uhland, Carrière and Max Müller took up the Kalevala; Grimm contrasted its genuineness with Ossian",
  "source": "Crawford's preface",
  "location": "preface",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-195",
  "claim": "Finland was an autonomous Grand Duchy of the Russian Empire from 1809 to 1917, having previously been under Swedish rule; Crawford's preface states the political position incorrectly",
  "source": "standard history; Crawford's preface for the error",
  "location": "preface",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-196",
  "claim": "Swedish was the language of administration and educated life; Finnish was spoken widely and printed almost not at all",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-197",
  "claim": "The Kalevala became the founding text of Finnish national identity in the decades before independence in 1917",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-198",
  "claim": "This is the only creation in the book produced entirely by accident, the sole deliberate act being Ilmatar raising her knee for the bird",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading"
 },
 {
  "story": 9,
  "storyId": "S09",
  "tradition": "Finland · Karelia",
  "id": "C-199",
  "claim": "The poem places the drowning of sailors inside the act of creation itself",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT; the quoted lines are the evidence"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-200",
  "claim": "The world began as a slushy quagmire of mixed water and earth, incapable of sustaining life, with land drifting in it",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-201",
  "claim": "The clouds already had thunder demons, the skies living creatures, and the Creator dwelt in the highest heavens with hosts of subordinate deities",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-202",
  "claim": "God made a water-wagtail and sent it down to produce the earth",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-203",
  "claim": "The wagtail fluttered over the waters, trampled the mud with its feet and beat it with its tail until dry places appeared and the waters became the ocean",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-204",
  "claim": "The Ainu call the world moshiri, 'floating earth', and hold the wagtail in great esteem as the angel of God",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-205",
  "claim": "In a second version God cast up the rough ground with mattocks and axes and the wagtail levelled it by hopping, scratching, flapping and tail-waving",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-206",
  "claim": "The wagtail's present-day tail-beating is explained by this work",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-207",
  "claim": "Many Ainu understood the Creator to have used stone hammers, axes and mattocks, because God is never conceived of as working without means",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-208",
  "claim": "Sixty mattocks were used and discarded; decomposing, they became demons, bad water, and trees that originate diseases",
  "source": "Batchelor 1901",
  "location": "ch. III, 'How mattocks evolved demons'",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-209",
  "claim": "The chief demon so produced is Nitat-unarabe, 'aunt of the swamps', whose offspring are called Toihekunra",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-210",
  "claim": "Batchelor obtained the Yezo legend from an Ainu companion who rebuked him for criticising the west coast as a reflection on God's works",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-211",
  "claim": "Yezo was made by two deputy deities racing; the goddess stopped to talk with Aioina's sister, then rushed her half, producing the rugged west coast",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-212",
  "claim": "The legend was quoted at women who talked too much, with the moral to set a watch over the lips",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "Reported as the recorded use of the story, neither endorsed nor concealed"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-213",
  "claim": "In another version Aioina's sister Tureshmat wept on being given the western portion, and this is the origin of tears; nupe is heard as nu (hear) plus pe (water)",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "A folk etymology recorded in the source and presented as one"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-214",
  "claim": "A rock near Moruran called mukara-so, 'axe rock', is said to be a deity's axe, unliftable by anyone",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-215",
  "claim": "Batchelor introduces the chapter by calling Ainu ideas of creation 'absolutely absurd' and an illustration of the depths of intellectual blindness a race may sink into",
  "source": "Batchelor 1901",
  "location": "ch. III opening",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-216",
  "claim": "Batchelor suggests the wagtail legend may derive from Genesis 1 and then argues against his own suggestion",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-217",
  "claim": "Batchelor names no narrators in this chapter beyond 'an Ainu companion'",
  "source": "Batchelor 1901",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-218",
  "claim": "Japan annexed Ezo in 1869, renamed it Hokkaidō and opened it to settlement; fishing and hunting rights, language and customs were progressively restricted",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-219",
  "claim": "The Hokkaidō Former Aborigines Protection Act of 1899 allotted land conditional on agriculture and set up separate schools, with assimilation as its purpose, and remained law until 1997",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-220",
  "claim": "Japan recognised the Ainu as an Indigenous people by Diet resolution in 2008, followed by the Ainu Policy Promotion Act in 2019",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-221",
  "claim": "Batchelor lived among the Ainu for decades and compiled an Ainu-English-Japanese dictionary",
  "source": "standard biography; the title page identifies him as author of 'The Ainu of Japan'",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-222",
  "claim": "This is the only account in the book in which evil is a by-product of construction rather than an opponent, an ancestor or a consequence",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading"
 },
 {
  "story": 10,
  "storyId": "S10",
  "tradition": "Ainu · Hokkaidō",
  "id": "C-223",
  "claim": "The wagtail is the only creature in the book that makes the world by manual labour rather than by diving, laying or intending",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Nārāyaṇa instructed Brahmā and the gods to churn the Ocean with the Asuras, promising amṛta together with all drugs and gems",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-224"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "The celestials sat in conclave on the peak of Meru as eager seekers after amṛta",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-225"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Mandara rises eleven thousand yojanas and descends as far, and the gods could not tear it up",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-226"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Ananta, prince of snakes, tore up the mountain with its woods and the denizens of those woods",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-227"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "The gods asked the Ocean's leave and it consented on condition of receiving a share",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-228"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "The king of tortoises agreed to hold the mountain on his back and Indra placed it there",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-229"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Vasuki served as the churning cord, Asuras at the hood and gods at the tail",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-230"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "The stretching produced black vapours and flames from Vasuki's mouth, which became lightning clouds whose rain refreshed the gods, along with falling flowers",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-231"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "A roar came from the deep like the clouds at the Universal Dissolution; aquatic animals were crushed, denizens of the lower regions killed, trees with birds uprooted, and friction fires burned lions and elephants until Indra's rain quenched them",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-232"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Tree gums and herb juices with the properties of amṛta mixed into the water; the gods who drank became immortal and the milky water turned to clarified butter, but nectar had not appeared",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-233"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "The gods said they were spent up with no strength to churn further, and Nārāyaṇa granted them strength",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-234"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "There emerged in order the Moon, Lakṣmī in white, Soma, the White Steed, the Kaustubha gem, Dhanvantari with the white vessel of nectar, and the elephant Airāvata with two pairs of white tusks",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-235"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "On seeing Dhanvantari the Asuras cried 'It be ours'",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-236"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "The poison Kālakūṭa arose last, engulfed the earth, blazed with fumes, and stupefied the three worlds by its scent",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-237"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Śiva, solicited by Brahmā, swallowed the poison for the safety of creation and held it in his throat, and is therefore called Nīlakaṇṭha, blue-throated",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-238"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Nārāyaṇa assumed an enticing female form by māyā and the Danavas placed the amṛta in her hands",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVIII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-239"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Rāhu drank the amṛta in the guise of a god; Sūrya and Soma exposed him; Nārāyaṇa cut off his head with the discus when the nectar had reached his throat",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XIX",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-240"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "The severed head rose crying to the sky and the trunk fell and made the earth tremble; the quarrel with Sūrya and Soma explains solar and lunar eclipses",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XIX",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-241"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "The churning is told as Sauti's answer to Saunaka's question about the origin of the horse Uchchaihsravas",
  "source": "Ganguli, Adi Parva",
  "location": "Āstīka Parva XVII",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-242"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Ganguli states that a translator should hold the mirror up to his author and refuses to make Hindu ideas agreeable to English taste",
  "source": "Ganguli, Translator's Preface",
  "location": "preface",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-243"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "The translation was published anonymously by agreement, with two prefaces; an Indian journal accused Pratap Chandra Roy of a great literary imposture and later apologised; Ganguli's name appeared only on completion",
  "source": "Ganguli, Translator's Preface",
  "location": "preface",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-244"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Ganguli acknowledges assistance from Babu Charu Charan Mookerjee in portions of the Adi and Sabha Parvas",
  "source": "Ganguli, Translator's Preface",
  "location": "preface",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-245"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "The Mahābhārata is an accreted composite in eighteen parvas, traditionally ascribed to Vyāsa, grown over centuries around a dynastic war narrative",
  "source": "standard Indology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-246"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Ganguli's was the first complete English Mahābhārata; it was Indian-translated, Indian-financed and Calcutta-printed, partly distributed free, and Roy died before completion with his widow seeing the remaining volumes out",
  "source": "standard bibliography",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "status": "FLAGGED — the free distribution and the widow's role are well reported but are not stated in the text used here",
  "id": "C-247"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Max Müller's Sacred Books of the East was in progress at the same period and is the source of this book's Bundahishn",
  "source": "the SBE volume itself",
  "location": "SBE V",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-248"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "This is the only primeval water in the book that negotiates terms rather than being killed or ignored",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-249"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "Cooperation between gods and Asuras here is a mechanical requirement of the churning rather than a moral position",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-250"
 },
 {
  "story": 11,
  "storyId": "S11",
  "tradition": "Epic India",
  "claim": "This is the only account in the book in which the poison and the medicine are produced by one and the same process",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-251"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Vǫluspá 3 says that where Ymir dwelt there was neither sand nor sea nor cold waves, no earth and no heaven, a chaotic chasm, and grass nowhere",
  "source": "Thorpe, Poetic Edda",
  "location": "Vǫluspá 3",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-252"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Niflheim to the north held ice, rime, drizzle and gusts; Muspelheim to the south threw out sparks; between them Ginnungagap was as warm and mild as windless air",
  "source": "Anderson, Gylfaginning",
  "location": "section 5",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-253"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Heat from Muspelheim melted the rime and the drops quickened into a man named Ymir, called Aurgelmir by the frost-giants",
  "source": "Anderson, Gylfaginning",
  "location": "section 5",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-254"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Venom drops from Élivágar grew until they became a giant, and sparks from the south gave the ice life",
  "source": "Thorpe, Poetic Edda",
  "location": "Vafþrúðnismál 31",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-255"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Snorri's Hár denies that Ymir is a god and calls him and all his offspring evil",
  "source": "Anderson, Gylfaginning",
  "location": "section 5",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-256"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Ymir sweated in his sleep and a man and woman grew under his left arm, and one foot begat a son with the other",
  "source": "Anderson, Gylfaginning; Vafþrúðnismál 33",
  "location": "section 5; Vafþrúðnismál 33",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "Vafþrúðnismál gives the offspring as a six-headed son; the retelling follows the prose and does not merge the two",
  "id": "C-257"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "The cow Auðhumla was formed from the melting rime and four milk-streams from her fed Ymir",
  "source": "Anderson, Gylfaginning",
  "location": "section 6",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-258"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "She licked rime-covered salt-stones, producing a man's hair on the first day, his head on the second and the whole man, Búri, on the third",
  "source": "Anderson, Gylfaginning",
  "location": "section 6",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "FLAGGED — unique to Snorri, with no surviving poetic witness; the source note says so",
  "id": "C-259"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Búri begat Borr, who married Bestla daughter of the giant Bölthorn, and their sons were Óðinn, Vili and Vé",
  "source": "Anderson, Gylfaginning",
  "location": "section 6",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-260"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "The sons of Borr killed Ymir and his blood drowned all the frost-giants except Bergelmir, who escaped with his household in an ark",
  "source": "Anderson, Gylfaginning; Vafþrúðnismál 35",
  "location": "section 7; Vafþrúðnismál 29, 35",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-261"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "They made the earth of his flesh, the seas and lakes of his blood, the rocks of his bones, and stones and pebbles of his teeth, jaws and broken bones",
  "source": "Anderson, Gylfaginning; Vafþrúðnismál 21",
  "location": "section 8; Vafþrúðnismál 21",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-262"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "The free-flowing blood became the ocean, laid around the earth in a ring most men would think impossible to cross",
  "source": "Anderson, Gylfaginning",
  "location": "section 8",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-263"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "His skull became the sky raised with four corners, with a dwarf set under each, named East, West, North and South",
  "source": "Anderson, Gylfaginning",
  "location": "section 8",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "FLAGGED — the four named dwarfs are Snorri's and have no surviving poetic witness",
  "id": "C-264"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Grímnismál adds that his hair became trees and plants, his brows Midgard for the sons of men, and his brain the clouds",
  "source": "Thorpe, Poetic Edda",
  "location": "Grímnismál 40-41",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-265"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Sparks from Muspelheim were fixed in the sky as lights, some set in place and some given assigned courses",
  "source": "Anderson, Gylfaginning",
  "location": "section 8",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-266"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "The sun did not know where her hall was, the moon did not know what might he had, and the stars did not know their resting-places",
  "source": "Thorpe, Poetic Edda; quoted also by Snorri",
  "location": "Vǫluspá 5; Gylfaginning 8",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-267"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "The gods in council gave names to night, the waning moon, morning, midday, afternoon and evening, whereby to reckon years",
  "source": "Thorpe, Poetic Edda",
  "location": "Vǫluspá 6",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-268"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Iceland adopted Christianity by decision of the Alþing in the year 1000",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-269"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "The Poetic Edda survives chiefly in the Codex Regius, written about 1270; the poems are older but by a disputed margin",
  "source": "standard Old Norse scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-270"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Snorri Sturluson wrote the Prose Edda in the 1220s, was lawspeaker of the Icelandic assembly, and was killed in 1241 on the orders of the king of Norway",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-271"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "The Prose Edda was written as a handbook for poets, because skaldic kennings require knowledge of the myths",
  "source": "standard Old Norse scholarship; evident in the work's structure",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-272"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Snorri's preface explains the gods as human beings later mistakenly worshipped, and the Gylfaginning ends by revealing the vision as an illusion",
  "source": "the Prose Edda itself",
  "location": "Foreword; end of Gylfaginning",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-273"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Anderson was professor of Scandinavian languages at Wisconsin, later US Minister to Denmark, and author of 'America Not Discovered By Columbus'",
  "source": "the title page of the volume used",
  "location": "title page",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-274"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Norse myth has been repeatedly enlisted for political purposes since the nineteenth century",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT, stated briefly and without elaboration; the point made is that the versions given here are the thirteenth-century Icelandic ones",
  "id": "C-275"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "The itemised parts list served Icelandic poets as a working reference for kennings, not only as narrative",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-276"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "The Norse flood is a flood of the victim's blood and the ark-survivor is the victim's kinsman, inverting the usual flood pattern",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-277"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "The final stage of the Norse creation is a timetable rather than a substance",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-278"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "The gods in council resolved who should create the race of dwarfs from the sea-giant's blood and livid bones, making Móðsognir greatest and Durin second",
  "source": "Thorpe, Vǫluspá 9-10",
  "location": "Vǫluspá 9-10",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-279"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Snorri says the dwarfs had quickened in Ymir's flesh like maggots and were given understanding and the likeness of men but had to dwell in earth and rock",
  "source": "Anderson, Gylfaginning 14",
  "location": "section 14",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "The maggot comparison is the source's own",
  "id": "C-280"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Vǫluspá names more than sixty dwarfs across four stanzas",
  "source": "Thorpe, Vǫluspá 11-16",
  "location": "Vǫluspá 11-16",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-281"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Three gods found Ask and Embla on earth nearly powerless and void of destiny, without spirit, sense, blood, motive powers or goodly colour",
  "source": "Thorpe, Vǫluspá 17-18",
  "location": "Vǫluspá 17-18",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-282"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Óðinn gave spirit, Hœnir gave sense, and Lóðurr gave blood and goodly colour",
  "source": "Thorpe, Vǫluspá 18",
  "location": "Vǫluspá 18",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-283"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "In Snorri's prose the three gifts are life and spirit; reason and power of motion; and form, speech, hearing and eyesight, after which the gods gave them clothes and names",
  "source": "Anderson, Gylfaginning 9",
  "location": "section 9",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-284"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Borr's sons found two trees on the sea-strand and made the first man and woman of them, naming them Ask and Embla",
  "source": "Anderson, Gylfaginning 9",
  "location": "section 9",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-285"
 },
 {
  "story": 12,
  "storyId": "S12",
  "tradition": "Norse · Iceland",
  "claim": "Ask means ash and Embla is probably elm",
  "source": "standard Old Norse etymology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "status": "FLAGGED — 'ash' is secure, 'elm' is the usual but not certain reading of Embla, and the story says probably",
  "id": "C-286"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "Pangu was produced by the yin and the yang and set the task of giving form to Chaos and making the heavens and the earth",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Werner summarises; no primary wording is available in the source",
  "id": "C-287"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "'P'an' means the shell of an egg and 'Ku' means to secure or solid, referring to his being hatched from Chaos",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "status": "Werner himself notes the characters may mean nothing more than 'Researches into antiquity'",
  "id": "C-288"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "He is pictured in bearskin or leaves, with two horns, holding hammer and chisel, sometimes attended by unicorn, phoenix, tortoise and dragon, sometimes holding sun and moon",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-289"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "His task took eighteen thousand years, during which he grew six feet taller each day",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-290"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "He died that his works might live",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Werner's English; flagged in the source note as his phrasing, not a translated quotation",
  "id": "C-291"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "His head became the mountains, breath the wind and clouds, voice the thunder, limbs the four quarters, blood the rivers, flesh the soil, beard the constellations, skin and hair the herbs and trees, teeth bones and marrow the metals rocks and precious stones, sweat the rain",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-292"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "The insects creeping over his body became human beings",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-293"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "Werner compares this to the tears of Khepera in Egyptian cosmology and calls it a lowlier origin",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-294"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "The account is of Taoist origin and the Buddhist version is a late adaptation from it",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-295"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "The sun and moon hid in the Han Sea; Terrestrial Time was sent and they refused; Pangu, directed by Ju Lai, wrote the characters for sun and moon on his palms and called them out with a charm said seven times",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Werner identifies this as the Buddhist adaptation; the story says so",
  "id": "C-296"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "Other versions give Pangu a dragon's head and serpent's body, or have him make wind by breathing, day by opening his eyes and thunder with his voice",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-297"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "Werner attributes the invention of the myth to the fourth-century Taoist Ko Hung (Ge Hong), author of the Shen hsien chuan",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Reported as Werner's attribution and corrected in the historical context",
  "id": "C-298"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "The earliest surviving account of Pangu is usually credited to Xu Zheng, third century CE, in the lost Sanwu liji, which survives only in later quotations",
  "source": "standard sinology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-299"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "A long-standing suggestion is that Pangu entered the written Chinese tradition from non-Han southern myth; the question is unsettled",
  "source": "standard sinology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "status": "FLAGGED — the book records the debate and does not adjudicate it",
  "id": "C-300"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "The cosmogonies of the I Ching, Laozi, Confucius, Guanzi, Mencius and Zhuangzi are impersonal, and Chinese thought had no personal creator for centuries before Pangu",
  "source": "Werner 1922; standard sinology",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-301"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "Nüwa, serpent-bodied and human-headed, moulded human beings from yellow earth and is described as the repairer rather than the creator of the heavens",
  "source": "Werner 1922, quoting Sima Zhen",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "This is the one passage in the chapter where Werner quotes a named primary author",
  "id": "C-302"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "Gong Gong struck the Imperfect Mountain, breaking the pillars of heaven; Nüwa melted five-coloured stones to patch the sky, cut off a tortoise's feet to prop the four corners, and stopped the flood with reed ashes",
  "source": "Werner 1922, quoting Sima Zhen",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-303"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "Werner himself compares Pangu with Ymir and adapts a stanza of the Vǫluspá to do so",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-304"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "Werner speculates that the Chinese may have brought the elements of a cosmogony from Babylon, which is period diffusionism",
  "source": "Werner 1922",
  "location": "ch. III",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Reported and explicitly not adopted",
  "id": "C-305"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "Pangu is the only figure in the book who is both the worker and the material of creation",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-306"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "Pangu does not hold the sky up but becomes the distance between sky and ground",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-307"
 },
 {
  "story": 13,
  "storyId": "S13",
  "tradition": "China",
  "claim": "This is the only account in the book in which human beings are neither made nor intended",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-308"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "Puruṣa has a thousand heads, eyes and feet, covers the earth on every side, and extends ten fingers' breadth beyond it",
  "source": "Griffith, RV X.90.1",
  "location": "verse 1",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-309"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "Griffith glosses 'a thousand' as innumerable and Puruṣa as embodied spirit or Man personified, one with all created life",
  "source": "Griffith's note",
  "location": "note to verse 1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-310"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "Puruṣa is all that has been and all that is to be, and lord of immortality",
  "source": "Griffith, RV X.90.2",
  "location": "verse 2",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "The second line is disputed; Griffith prints seven competing renderings and the story does not choose",
  "id": "C-311"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "All creatures are one-fourth of him and three-fourths are eternal life in heaven",
  "source": "Griffith, RV X.90.3",
  "location": "verse 3",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-312"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "With three-fourths he went up and one-fourth remained here, striding over what eats not and what eats",
  "source": "Griffith, RV X.90.4",
  "location": "verse 4",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-313"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "From Puruṣa was born Virāj and from Virāj Puruṣa was born again",
  "source": "Griffith, RV X.90.5",
  "location": "verse 5",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "FLAGGED — Griffith reports one tradition making Virāj the mundane egg animated by the primeval Puruṣa and another making Virāj his female counterpart; both are reported and neither adopted",
  "id": "C-314"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "The gods prepared a sacrifice with Puruṣa as the offering, its oil spring, its gift autumn, its wood summer",
  "source": "Griffith, RV X.90.6",
  "location": "verse 6",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-315"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "Sāyaṇa reads the sacrifice as mānasam yajñam, a mental or imaginary sacrifice",
  "source": "Griffith's note",
  "location": "note to verse 6",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-316"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "He was anointed as victim on the sacred grass, and the deities, Sādhyas and ṛṣis sacrificed with him",
  "source": "Griffith, RV X.90.7",
  "location": "verse 7",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-317"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "From the dripping fat were formed the creatures of the air and the animals wild and tame",
  "source": "Griffith, RV X.90.8",
  "location": "verse 8",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-318"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "From the sacrifice were born the Ṛcas, the Sāman hymns, the metres and the Yajus",
  "source": "Griffith, RV X.90.9",
  "location": "verse 9",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-319"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "From it were born horses, all creatures with two rows of teeth, cattle, goats and sheep",
  "source": "Griffith, RV X.90.10",
  "location": "verse 10",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-320"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "The hymn asks how many portions they made of Puruṣa and what they call his mouth, arms, thighs and feet",
  "source": "Griffith, RV X.90.11",
  "location": "verse 11",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-321"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "The Brahman was his mouth, the Rājanya was made of his arms, his thighs became the Vaiśya and from his feet the Śūdra was produced",
  "source": "Griffith, RV X.90.12",
  "location": "verse 12",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-322"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "Griffith states this is the only passage in the Ṛgveda which enumerates the four castes",
  "source": "Griffith's note",
  "location": "note to verse 12",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-323"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "Griffith explains each caste's derivation by the function of the body part, the Śūdra from the feet because on his toil all ultimately rests",
  "source": "Griffith's note",
  "location": "note to verse 12",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Quoted as Griffith's Victorian interpretation and explicitly not endorsed",
  "id": "C-324"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "The moon came from his mind, the sun from his eye, Indra and Agni from his mouth and Vāyu from his breath",
  "source": "Griffith, RV X.90.13",
  "location": "verse 13",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-325"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "Mid-air came from his navel, sky from his head, earth from his feet, the regions from his ear",
  "source": "Griffith, RV X.90.14",
  "location": "verse 14",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-326"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "Seven fencing-logs and thrice seven layers of fuel were prepared when the gods bound Puruṣa as their victim",
  "source": "Griffith, RV X.90.15",
  "location": "verse 15",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-327"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "The closing verse says that the gods sacrificing sacrificed the victim, and that these were the earliest holy ordinances",
  "source": "Griffith, RV X.90.16",
  "location": "verse 16",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-328"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "Griffith judges the hymn of comparatively recent origin and an attempt to harmonise the ideas of sacrifice and creation",
  "source": "Griffith's closing note",
  "location": "note to hymn XC",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-329"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "The tenth maṇḍala is generally agreed to be the youngest layer of the Ṛgveda, and contains the Nāsadīya, the Hiraṇyagarbha hymn and the riddle hymns as well as this one",
  "source": "standard Indology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-330"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "India abolished untouchability by constitutional article in 1950, under a constitution drafted by B. R. Ambedkar, who was born into that exclusion and wrote against the authority of such texts",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-331"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "The Puruṣa Sūkta remains in liturgical use in temple worship today",
  "source": "standard reference",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-332"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "Verse 12 says nothing about descent, endogamy, purity or exclusion; it supplies four ranked categories with a shared bodily origin in scripture",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — offered as a reading of what the verse does and does not contain",
  "id": "C-333"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "Puruṣa is the only body in the book that is offered rather than killed, and the dismemberment is accordingly a liturgy rather than an inventory",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-334"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "This is the only cosmogony in the book that produces literature among the physical furniture of the universe",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-335"
 },
 {
  "story": 14,
  "storyId": "S14",
  "tradition": "Vedic India",
  "claim": "This is the only cosmogony in the book that explains the structure of society by the same mechanism as the structure of the world",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-336"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "The primeval ox fell to the right hand when it passed away and Gayōmard afterwards to the left",
  "source": "West, Bundahishn IV.1",
  "location": "SBE V, p. 20",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-337"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "The ox is 'the sole-created ox' from whom all animals and some plants proceeded, as mankind proceeded from Gayōmard",
  "source": "West's note",
  "location": "SBE V, p. 20 n.1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-338"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Gōshurvan, the soul of the ox, came out of the body, stood before it and cried as much as a thousand men crying at once",
  "source": "West, Bundahishn IV.2",
  "location": "SBE V, p. 20",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-339"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "She asked with whom the guardianship of the creatures was left, and where was the man promised to preach carefulness",
  "source": "West, Bundahishn IV.2",
  "location": "SBE V, p. 20",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-340"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Ohrmazd answered that if it were proper to produce that man at this time, the evil spirit would not have been oppressive in the earth",
  "source": "West, Bundahishn IV.3",
  "location": "SBE V, p. 20",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-341"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "She went to the star station, the moon station and the sun station crying, and at the sun the guardian spirit of Zarathustra was shown to her, after which she consented to nourish the creatures",
  "source": "West, Bundahishn IV.4-5",
  "location": "SBE V, p. 21",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-342"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "The complaint of Gōshurvan is recorded in the Gāthās, the oldest part of the Avesta, at Yasna 29",
  "source": "West's note",
  "location": "SBE V, p. 20 n.2",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-343"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "The gender of the ox is doubtful; West notes the angel Gōsh is usually considered female and that Zādsparam describes the animal as female",
  "source": "West's note",
  "location": "SBE V, p. 21 n.1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "status": "FLAGGED in the source note; the retelling follows West's feminine pronouns and says the point is unsettled",
  "id": "C-344"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Fifty-five species of grain and twelve species of medicinal plants grew from where the ox's marrow came out",
  "source": "West, Bundahishn X.1 and XIV.1",
  "location": "SBE V, pp. 31, 45",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "Manuscript K20 gives fifteen medicinal species at XIV.1; the majority reading of twelve is used and the variant recorded",
  "id": "C-345"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Peas came from the horns, the leek from the nose, the grapevine from the blood, rue-like herbs from the lungs and thyme from the heart for keeping away stench",
  "source": "West, Bundahishn XIV.2",
  "location": "SBE V, p. 46",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-346"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "The text explains that wine abounds with blood because the vine came from the ox's blood",
  "source": "West, Bundahishn XIV.2",
  "location": "SBE V, p. 46",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-347"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "The ox's seed was purified at the moon station and produced two oxen and then two hundred and eighty-two species of each kind",
  "source": "West, Bundahishn X.2-3 and XIV.3-4",
  "location": "SBE V, pp. 32, 46",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "K20 has 272; the majority reading of 282 is used and the variant recorded",
  "id": "C-348"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "The animals went a thousand days and nights without eating, then drank water and afterwards ate herbage",
  "source": "West, Bundahishn XIV.5",
  "location": "SBE V, p. 46",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-349"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Eight metallic minerals arose from Gayōmard's members — gold, silver, iron, brass, tin, lead, quicksilver and adamant — and gold is produced from the life and seed",
  "source": "West, Selections of Zādsparam X.2",
  "location": "SBE V, p. 183",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-350"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Spandarmad received the gold of the dead Gayōmard and it was forty years in the earth",
  "source": "West, Selections of Zādsparam X.3; Bundahishn XV.1-2",
  "location": "SBE V, pp. 183, 53",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-351"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "After forty years Mashya and Mashyoi grew from the earth in the shape of a one-stemmed rivās plant with fifteen leaves over fifteen years, joined together with arms behind their shoulders",
  "source": "West, Bundahishn XV.2",
  "location": "SBE V, p. 53",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-352"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Their waists were so connected that it was not clear which was male and which female",
  "source": "West, Bundahishn XV.3",
  "location": "SBE V, p. 53",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-353"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "The rivās is a rhubarb-like plant whose shoots supply an acid juice used by the Persians for preserves and drinks",
  "source": "West's note",
  "location": "SBE V, p. 53 n.3",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-354"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "The text asks whether soul or body is created first and answers that the soul is created before and the body after, because the body is created only for activity",
  "source": "West, Bundahishn XV.4",
  "location": "SBE V, pp. 53-54",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-355"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "They changed from the shape of a plant into the shape of man and the breath went spiritually into them as the soul",
  "source": "West, Bundahishn XV.5",
  "location": "SBE V, p. 54",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-356"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Ohrmazd charged them: you are man, you are the ancestry of the world, think good thoughts, speak good words, do good deeds, and worship no demons",
  "source": "West, Bundahishn XV.6",
  "location": "SBE V, p. 54",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-357"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Their first deed was to wash themselves and their first words were that Ohrmazd created the water, earth, plants, animals, stars, moon and sun",
  "source": "West, Bundahishn XV.7",
  "location": "SBE V, p. 54",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "West notes the Pahlavi phrase for the first deed is ambiguous and may mean that they feasted or made water; the retelling follows his primary rendering",
  "id": "C-358"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Antagonism corrupted their minds and they exclaimed that the evil spirit created the water, earth, plants and animals; through that false speech they became wicked and their souls are in hell until the future existence",
  "source": "West, Bundahishn XV.8-9",
  "location": "SBE V, pp. 54-55",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-359"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "They went thirty days without food, clothed in herbage, then found a white-haired goat and drank its milk with their mouths",
  "source": "West, Bundahishn XV.10",
  "location": "SBE V, p. 55",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-360"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Mashya's second false speech about his delight enhanced the demons' power, and the taste of food was taken away so that one part in a hundred remained",
  "source": "West, Bundahishn XV.11-12",
  "location": "SBE V, p. 55",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-361"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "The Bundahishn is written as systematic reference knowledge with numbered answers, in the register of a priesthood recording what it still held",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — offered as a reading of the book's form",
  "id": "C-362"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "In a strict dualism the worst available act is misattribution, because it credits the enemy with a creation he cannot make",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-363"
 },
 {
  "story": 15,
  "storyId": "S15",
  "tradition": "Zoroastrian Iran",
  "claim": "Iran alone in this book presents world-from-a-body as loss rather than as liturgy, inventory or completion, and alone lets the victim speak",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-364"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Tonacatecuhtli and Tonacacihuatl dwelt from the beginning in the thirteenth heaven and bore four gods: Camaxtli, Tezcatlipoca, Quetzalcoatl and Huitzilopochtli, the last born without flesh, a skeleton",
  "source": "Alexander 1920, from the Historia de los Mexicanos por sus pinturas",
  "location": "pp. 91-92",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "Primary in the sense of a sixteenth-century document reporting pre-conquest tradition, reached through Alexander",
  "id": "C-365"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "The four gods lived in idleness six hundred years, during which time was not reckoned because Huitzilopochtli was in his bones",
  "source": "Alexander 1920",
  "location": "p. 92",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-366"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "They created first the fire, the hearth of the universe, and afterward a half-sun",
  "source": "Alexander 1920",
  "location": "p. 92",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-367"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "They formed Oxomoco and Cipactonal, commanding him to till and her to spin and weave, and giving her powers of divination and grains of maize for curing",
  "source": "Alexander 1920",
  "location": "p. 92",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-368"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "They divided time into days and inaugurated a year of eighteen twenty-day periods, three hundred and sixty days",
  "source": "Alexander 1920",
  "location": "p. 92",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-369"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "They created Mictlantecuhtli and Mictlancihuatl as Lord and Lady of hell, the heavens below the thirteenth, the sea, and in the sea the monster Cipactli from which they shaped the earth",
  "source": "Alexander 1920",
  "location": "pp. 92-93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-370"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Tlaloc and Chalchiuhtlicue were created with dominion over the Quarters",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-371"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "The son of the first pair married a woman formed from a hair of the goddess Xochiquetzal",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-372"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "A second half-sun was resolved on and Tezcatlipoca became the sun-bearer; what crosses the daily heavens is not the sun itself but only its brightness, the true sun being invisible",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-373"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "The first Sun's people were giants who uprooted trees by brute force and ate acorns, and it lasted thirteen times fifty-two years",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-374"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Time began to be counted from the first Sun",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-375"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Quetzalcoatl struck down Tezcatlipoca and became Sun; Tezcatlipoca became a jaguar identified with Ursa Major, wheeling into the waters, and devoured the giants",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-376"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "After another six hundred and seventy-six years Quetzalcoatl was treated by his brothers as he had treated Tezcatlipoca; a great wind carried away most people or turned them into monkeys",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-377"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Tlaloc was Sun for seven times fifty-two years until Quetzalcoatl rained fire from heaven",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-378"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Chalchiuhtlicue was made Sun in her husband's place for six times fifty-two years, and in those days maize began to be used",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-379"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "In the year 2,628 from the birth of the gods it rained so heavily that the heavens fell and the people were transformed into fish",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-380"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Four men were created, and with their aid Tezcatlipoca and Quetzalcoatl upreared the heavens again and became lords of the heavens and stars",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-381"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "After the restoration Tezcatlipoca discovered the making of fire from sticks and from the heart of flint",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-382"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Piltzintecuhtli and his wife did not perish in the flood because they were divine, and the gods created other people as before",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-383"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Quetzalcoatl cast his own son by Chalchiuhtlicue into a great fire and he issued as the Sun; Tlaloc hurled his son into the cinders and thence rose the Moon, ever following after the Sun",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-384"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "The gods said this Sun should eat hearts and drink blood, and established wars so that there might be sacrifices of captives to nourish the orbs of light",
  "source": "Alexander 1920",
  "location": "p. 93",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-385"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Alexander gives five incompatible orderings of the Suns and states that no single account preserves the whole",
  "source": "Alexander 1920",
  "location": "pp. 85, 91-94",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-386"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Most authorities take four past Suns and a fifth present one to be the orthodox Mexican form",
  "source": "Alexander 1920",
  "location": "p. 94",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-387"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Mexica painted books were destroyed twice, by Itzcoatl in the fifteenth century and systematically by the Spanish after 1521",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-388"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "The Historia de los Mexicanos por sus pinturas is an anonymous Spanish text of about 1543 thought to derive from friars questioning Nahua informants and reading painted books with them",
  "source": "standard scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "status": "FLAGGED — the date and the manner of compilation are the usual account but the document is anonymous",
  "id": "C-389"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Ixtlilxochitl was a Christianised nobleman of Texcoco descended from its royal line; Sahagún was a Franciscan whose compilation was suppressed by his own church",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-390"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Mexica human sacrifice is independently attested archaeologically, while Spanish accounts had an interest in emphasising it and some of their figures are not credible",
  "source": "standard scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "The book prints what the source says, notes the attestation, and does not adopt the conquerors' scale",
  "id": "C-391"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "Fifty-two years is the Mexica calendar round, the interval at which the 260-day and 365-day counts realign, marked by extinguishing and relighting fires; every Sun's length in this account is a multiple of it",
  "source": "standard Mesoamerican scholarship; the figures are Alexander's",
  "location": "p. 93",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-392"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "This is the only cosmogony in the book in which creation is iterated and the failed drafts are recorded with their dates",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-393"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "The Suns end by fratricide rather than by exhaustion, making the history of the universe a sequence of coups",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-394"
 },
 {
  "story": 16,
  "storyId": "S16",
  "tradition": "Aztec · Mexica",
  "claim": "This is the only cosmogony in the book that ends by establishing a permanent obligation on the living",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-395"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "Heaven and Earth were not yet separated and the In and Yō not yet divided, forming a chaotic mass like an egg of obscurely defined limits containing germs",
  "source": "Aston, Nihongi I",
  "location": "Book I, opening",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-396"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The purer and clearer part was thinly drawn out and formed Heaven while the heavier and grosser element settled and became Earth",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-397"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The finer element united easily but the consolidation of the heavy and gross element was accomplished with difficulty, so heaven was formed first",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-398"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The soil of which lands were composed floated about like a fish sporting on the surface of the water",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-399"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "A thing in form like a reed-shoot was produced between Heaven and Earth and became the god Kuni-toko-tachi",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-400"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "Motoori Norinaga and Hirata Atsutane judged the opening sentences a Chinese rationalistic essay awkwardly prefixed to genuine Japanese tradition, and Hirata named two Chinese works as sources",
  "source": "Aston's footnote",
  "location": "Book I n.1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-401"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "Motoori pointed out that the connecting word 'hence' has no meaning where it stands and was inserted to disguise the join",
  "source": "Aston's footnote",
  "location": "Book I n.3",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-402"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The Nihongi prints alternative accounts of the beginning in its main text, each introduced 'In one writing it is said'",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-403"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The variants include a thing in the Void whose shape may not be described; a young land floating like oil with a reed-shoot; Ame-no-minaka-nushi and the two Musubi in the Plain of High Heaven; a cloud over the sea with no place of attachment for its root; and floating oil in the Void",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-404"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "Aston judges the variant quotations a somewhat later addition indicating a large body of written literature on the subject",
  "source": "Aston's footnote",
  "location": "Book I n.2",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-405"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "Aston appends the Kiujiki genealogy remarking that it will further exemplify the confusion of these traditions",
  "source": "Aston's note",
  "location": "Book I",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-406"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The paired generations include Uhiji-ni and Suhiji-ni, Oho-to-nochi and Oho-to-mahe, and Omo-taru and Kashiko-ne, with Izanagi and Izanami the seventh generation",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-407"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "Aston glosses Uhiji-ni and Suhiji-ni as mud-earth and sand-earth, Omo-taru as face-pleasing and Kashiko as awful, and Izanagi and Izanami as male-who-invites and female-who-invites",
  "source": "Aston's footnotes",
  "location": "Book I",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "status": "FLAGGED — Aston calls several of these doubtful or obscure and suspects the Izanagi/Izanami reading may be folk etymology",
  "id": "C-408"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "They thrust down the jewel-spear of Heaven and groping about with it found the ocean",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-409"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The brine dripping from the point of the spear coagulated and became the island Onogoro",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-410"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "They descended, wished to become husband and wife and to produce countries, and made Onogoro the pillar of the centre of the land",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-411"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The male deity went round the pillar by the left and the female by the right, and on meeting the female spoke first: 'How delightful! I have met with a lovely youth'",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-412"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The male deity was displeased, said that as a man he should by right have spoken first, called it unlucky, and required them to go round again",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-413"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "They exchanged statements about the source-place of femininity and masculinity in their bodies and were united as husband and wife",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-414"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The island of Ahaji was reckoned as the placenta and their minds took no pleasure in it, whence its name",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-415"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "Aston notes Ahaji may be read as 'the island which will not meet' or as 'my shame'",
  "source": "Aston's footnote",
  "location": "Book I",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-416"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "They then produced Oho-yamato, Iyo-no-futana, Tsukushi, Oki and Sado",
  "source": "Aston, Nihongi I",
  "location": "Book I",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-417"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The Nihon Shoki was completed in 720 by imperial order, is the second-oldest surviving Japanese book after the Kojiki of 712, and is written in classical Chinese in the form of a Chinese dynastic chronicle",
  "source": "standard Japanese history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-418"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "Book I runs from the separation of heaven and earth through the generations of gods to Amaterasu and thence to the imperial line",
  "source": "the chronicle's own structure",
  "location": "Books I-II",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-419"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "Motoori spent more than thirty years on a commentary on the Kojiki, and the Kokugaku movement preferred the Kojiki partly because it is less Chinese",
  "source": "standard Japanese intellectual history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-420"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "In the late nineteenth and twentieth centuries the imperial descent set out in these chapters was made the basis of a state ideology taught as history in Japanese schools",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-421"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "This is the only cosmogony in the book that separates its elements by density, with no maker and no violence",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-422"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "The Nihongi is the only source in this book that prints its variant beginnings unreconciled in the main text rather than in notes or appendices",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-423"
 },
 {
  "story": 17,
  "storyId": "S17",
  "tradition": "Japan",
  "claim": "Japan and Iran independently make the first failure a failure of speech order with a permanent diminishing consequence",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT; the comparison is the book's, and no historical contact is claimed",
  "id": "C-424"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "The Birds was produced at Athens in 414 BCE and its plot concerns two Athenians founding a city in the air to intercept sacrifices and starve the gods",
  "source": "the play itself; standard classical scholarship",
  "location": "the play, passim",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-425"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "The chorus addresses the audience as weak mortals, creatures of clay, whose life is but darkness, as unreal as a shadow",
  "source": "Birds, parabasis",
  "location": "ll. 685-687",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-426"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "They promise to teach the nature of the birds and the origin of the gods, the rivers, Erebos and Chaos, and say even Prodicus will envy the audience its knowledge",
  "source": "Birds, parabasis",
  "location": "ll. 688-692",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-427"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "At the beginning there was only Chaos, Night, dark Erebos and deep Tartarus, and Earth, the air and heaven had no existence",
  "source": "Birds, parabasis",
  "location": "ll. 693-694",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-428"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "Black-winged Night laid a germless egg in the bosom of the infinite deeps of Erebos",
  "source": "Birds, parabasis",
  "location": "ll. 695-696",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-429"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "After the revolution of long ages Eros sprang from it with glittering golden wings, swift as the whirlwinds of the tempest",
  "source": "Birds, parabasis",
  "location": "ll. 696-697",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-430"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "Eros mated in deep Tartarus with dark Chaos, also winged, and hatched the race of birds, the first to see the light",
  "source": "Birds, parabasis",
  "location": "ll. 698-699",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-431"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "The Immortals did not exist until Eros had brought together all the ingredients of the world, from whose marriage Heaven, Ocean, Earth and the blessed gods arose",
  "source": "Birds, parabasis",
  "location": "ll. 700-702",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-432"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "The birds conclude that their origin is much older than that of the dwellers in Olympus and that they are the offspring of Eros",
  "source": "Birds, parabasis",
  "location": "l. 703",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-433"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "They cite their wings and their assistance to lovers, and the winning over of reluctant youths by the gift of a quail, waterfowl, goose or cock",
  "source": "Birds, parabasis",
  "location": "ll. 704-707",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-434"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "They claim to mark the seasons: the crane's migration signalling sowing, the hanging up of the tiller and Orestes' tunic; the kite signalling spring and shearing; the swallow signalling the sale of winter clothing",
  "source": "Birds, parabasis",
  "location": "ll. 708-715",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-435"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "They offer themselves as Ammon, Delphi and Dodona — a replacement for the paid oracles",
  "source": "Birds, parabasis",
  "location": "ll. 716-722",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-436"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "Hesiod's Theogony places Earth second among the primordials while this account denies Earth any existence at the beginning",
  "source": "Theogony 116-122 against Birds 693-694",
  "location": "—",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-437"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "Aristophanes is the earliest surviving witness to a Greek cosmic egg, centuries earlier than Damascius and the other sources for Orphic theogony",
  "source": "standard classical scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-438"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "How closely the parabasis tracks an actual Orphic poem is disputed",
  "source": "standard classical scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "FLAGGED — the source note states the dispute and does not settle it",
  "id": "C-439"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "Night as the layer of the egg, the egg's germlessness, and a winged golden Eros emerging recur in later Orphic material",
  "source": "standard classical scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "id": "C-440"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "Orphism was initiatory, possessed books attributed to Orpheus, and concerned the soul and its fate after death",
  "source": "standard classical scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-441"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "Plato refers to people going door to door with books of Orpheus, and Orphic gold tablets have been found in graves from southern Italy to Thessaly",
  "source": "Plato, Republic 364e; archaeology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-442"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "The play was produced during the Peloponnesian War, in the year after the Sicilian expedition sailed, following the mutilation of the herms and the recall and defection of Alcibiades, and it took second prize",
  "source": "standard classical history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-443"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "A germless egg is a wind-egg, unfertilised, which by definition cannot hatch",
  "source": "the source's own word; standard usage",
  "location": "l. 695",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-444"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "A parody must resemble its target closely enough to be recognised, so the comedy is evidence that the doctrine was current in Athens in 414 BCE",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT and in the source note; offered as reasoning, not as proof of the doctrine's content",
  "id": "C-445"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "This is the only source in the book whose author was not attempting to preserve anything",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-446"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "Greek tradition held at least two incompatible cosmogonies, one of which was well enough known in Athens to be worth parodying",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-447"
 },
 {
  "story": 18,
  "storyId": "S18",
  "tradition": "Orphic Greece",
  "claim": "This is the only cosmogony in the book that begins with a specified impossibility rather than with something holding potential",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-448"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "Hiraṇyagarbha rose in the beginning, born only lord of all created beings, and fixed and holds up earth and heaven",
  "source": "Griffith, RV X.121.1",
  "location": "verse 1",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-449"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "Nine of the hymn's ten verses end with the refrain 'What god shall we adore with our oblation?'",
  "source": "Griffith, RV X.121",
  "location": "verses 1-9",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-450"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "Griffith glosses hiraṇyagarbha as literally 'the gold-germ', source of golden light, and quotes Wallis calling it the nearest approach in the Ṛgveda to the later conception of Brahmā",
  "source": "Griffith's note",
  "location": "note to verse 1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-451"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "He gives vital breath, power and vigour, and all the gods acknowledge his commandments",
  "source": "Griffith, RV X.121.2",
  "location": "verse 2",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-452"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "His shade is death and his lustre makes immortal",
  "source": "Griffith, RV X.121.2",
  "location": "verse 2",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-453"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "He is sole ruler of the moving world that breathes and slumbers, and lord of men and cattle — literally of biped and quadruped",
  "source": "Griffith, RV X.121.3 and his note",
  "location": "verse 3",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-454"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "The snow-covered mountains are his, men call sea and Rasā his possession, and 'his arms are these, his are these heavenly regions'",
  "source": "Griffith, RV X.121.4",
  "location": "verse 4",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-455"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "Griffith glosses 'sea' here as air and Rasā as the mythical river of the firmament",
  "source": "Griffith's note",
  "location": "note to verse 4",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-456"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "By him the heavens are strong and earth steadfast, light's realm and the sky-vault supported, and the regions in mid-air measured",
  "source": "Griffith, RV X.121.5",
  "location": "verse 5",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-457"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "Two embattled armies, supported by his help, look to him trembling in spirit while the risen sun shines over them",
  "source": "Griffith, RV X.121.6",
  "location": "verse 6",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-458"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "When the mighty waters came containing the universal germ and producing Agni, the gods' one spirit sprang into being",
  "source": "Griffith, RV X.121.7",
  "location": "verse 7",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "Griffith notes that 'one' in the text gives two superfluous syllables and is suspicious",
  "id": "C-459"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "He surveyed the floods containing productive force and generating Worship, and is the god of gods with none beside him",
  "source": "Griffith, RV X.121.8",
  "location": "verse 8",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-460"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "The ninth verse asks that he never harm us, naming him earth's begetter, the heavens' creator and the bringer-forth of the great and lucid waters",
  "source": "Griffith, RV X.121.9",
  "location": "verse 9",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-461"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "The tenth verse names Prajāpati, says none but he comprehends all created things, and asks for the heart's desire and store of riches",
  "source": "Griffith, RV X.121.10",
  "location": "verse 10",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-462"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "Verse 10 is almost certainly a later addition, differing in voice and supplying the name and a request for wealth",
  "source": "standard Vedic scholarship; NOT stated by Griffith, who prints it without comment",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "FLAGGED IN THE SOURCE NOTE as scholarship rather than something the source says",
  "id": "C-463"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "Ka, 'who', was applied as a name to Prajāpati and other gods from what Griffith calls a forced interpretation of the interrogative pronoun in the refrain",
  "source": "Griffith's headnote",
  "location": "headnote to hymn CXXI",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-464"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "Some translators render the refrain not as a question but as 'Worship we Ka the god with our oblation'",
  "source": "Griffith's note",
  "location": "note to verse 1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-465"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "Vedic offerings were addressed to named gods in prescribed formulas, and most Ṛgvedic hymns declare their addressee",
  "source": "standard Indology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-466"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "X.121, X.129 and X.90 all belong to the tenth and youngest book of the Ṛgveda",
  "source": "standard Indology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-467"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "The single unnamed power of this hymn anticipates the Upaniṣadic conception of Brahman",
  "source": "Wallis, quoted by Griffith; standard Indology",
  "location": "note to verse 1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-468"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "Garbha means womb, embryo or germ rather than egg; the literal golden egg belongs to later Brāhmaṇa literature and is not in this hymn",
  "source": "standard Indology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Stated in the source note because the story sits in the part called From an Egg",
  "id": "C-469"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "A hymn that refused nine times to name its god was later read so that the refusal itself became the god's name",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT; the underlying fact is Griffith's headnote",
  "id": "C-470"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "The Nāsadīya doubts that anyone knows, while X.121 is certain of the being and withholds only the name",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-471"
 },
 {
  "story": 19,
  "storyId": "S19",
  "tradition": "Vedic India",
  "claim": "This is the only account in the book in which death is neither punishment, damage nor mistake but the shadow cast by the same thing that confers immortality",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-472"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "The chant opens 'He existed. Taaroa was his name' and states there was no earth, no sky, no sea and no man",
  "source": "Dixon 1916",
  "location": "p. 11",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "Primary in the sense of a recorded chant; no reciter is named in the source",
  "id": "C-473"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "'Taaroa calls, but nothing answers'",
  "source": "Dixon 1916",
  "location": "p. 11",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-474"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "'Existing alone, he became the universe'",
  "source": "Dixon 1916",
  "location": "p. 11",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-475"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "The chant identifies Ta'aroa with the root and rocks, the sands, the light, the within, the germ, the support, endurance and wisdom",
  "source": "Dixon 1916",
  "location": "pp. 11-12",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-476"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "He erected the land of Havai'i, great and sacred, as a body or shell for Ta'aroa",
  "source": "Dixon 1916",
  "location": "p. 12",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-477"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "The chant turns to imperatives, summoning foundations, rocks and sands and commanding 'Press, press again'",
  "source": "Dixon 1916",
  "location": "p. 12",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-478"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "It reports in the present tense that 'They do not unite'",
  "source": "Dixon 1916",
  "location": "p. 12",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-479"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "It commands the seven heavens to be stretched out and ignorance, darkness, immobility and the period of messengers to cease, declaring 'It is the time of the speaker'",
  "source": "Dixon 1916",
  "location": "p. 12",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-480"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "It closes with the foundations, rocks and sands completed, the heavens enclosing and raised, and the land of Havai'i finished in the depths",
  "source": "Dixon 1916",
  "location": "p. 12",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-481"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "In a second version Ta'aroa's origin is not described and he embraces a rock, the imagined foundation of all things, which afterward brought forth the earth and sea",
  "source": "Dixon 1916",
  "location": "p. 12",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-482"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "The heralds of day, the dark and light blue sky, solicited a soul for the inanimate universe and Ta'aroa replied 'It is done'",
  "source": "Dixon 1916",
  "location": "p. 12",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-483"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "Ra'i-tubu the Sky-producer looked into the heavens, at the unformed mass and into the abyss, and each received the power to bring forth its own contents",
  "source": "Dixon 1916",
  "location": "pp. 12-13",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-484"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "A Society Islands fragment states that in the beginning Ta'aroa existed in an egg, in darkness, from which he later burst forth",
  "source": "Dixon 1916",
  "location": "p. 20",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-485"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "Dixon records the equivalence of Ta'aroa, Tanaoa, Tangaroa, Tangaloa and Kanaloa across Polynesia",
  "source": "Dixon 1916",
  "location": "p. 11",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-486"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "In the Society Islands and the Marquesas this deity is the origin of the universe and all the gods, while in New Zealand Tangaroa is one god among several with the sea as his sphere",
  "source": "Dixon 1916; standard Polynesian scholarship",
  "location": "pp. 10-11",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-487"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "Havai'i in the chant is the old name of Ra'iātea, not the Hawaiian Islands; the name recurs across Polynesia as Hawaiki, Havaiki and Savai'i",
  "source": "standard Polynesian scholarship; NOT noted by Dixon",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "FLAGGED IN THE SOURCE NOTE because the source prints 'Hawaii' without comment and the spelling invites confusion",
  "id": "C-488"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "Taputapuātea on Ra'iātea was the ceremonial centre of the Society group and of a wider Polynesian network",
  "source": "standard Polynesian scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-489"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "The London Missionary Society landed in Tahiti in 1797 and within a generation the traditional religion had been dismantled under a Christianised monarchy",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-490"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "Tahitian cosmological material was recorded chiefly during and after that dismantling, largely by the people who helped bring it about",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-491"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "Dixon names no reciter and no recorder for these chants and cites by footnote number to works not inspected for this edition",
  "source": "Dixon 1916",
  "location": "pp. 11-13",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-492"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "The world here is not what the god came out of but what he is inside; the shell is worn rather than discarded",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-493"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "Ta'aroa is a substance where Hiraṇyagarbha is a sovereign",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-494"
 },
 {
  "story": 20,
  "storyId": "S20",
  "tradition": "Polynesia · Society Islands",
  "claim": "This is the only text in the book that claims to be performing the creation at the moment of recitation, reporting both its failure and its completion",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-495"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "Ptah was the master craftsman of the gods and his temple was at Memphis",
  "source": "Breasted 1912",
  "location": "p. 43",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-496"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "The Memphite ennead consisted of a primeval Ptah and eight emanations or manifestations of himself, and the use of an ennead betrays Heliopolitan influence",
  "source": "Breasted 1912",
  "location": "pp. 43-44",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-497"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "One member of the Memphite ennead is named Ptah the Great, with the appended explanation that he is the heart and tongue of the ennead",
  "source": "Breasted 1912, translating the stela",
  "location": "p. 44",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-498"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "That heart and tongue are identified with Atum, who accomplishes all things through them",
  "source": "Breasted 1912",
  "location": "p. 44",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-499"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "The Egyptians used 'heart' as the seat of the mind and possessed no word for mind",
  "source": "Breasted 1912",
  "location": "p. 44",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-500"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "From Ptah proceeded the power of mind and tongue, the controlling power in all gods, men, animals and reptiles",
  "source": "Breasted 1912, translating the stela",
  "location": "p. 44",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "Breasted flags the verb rendered 'thinking' as questionable",
  "id": "C-501"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "When the eyes see, the ears hear and the nose breathes they transmit to the heart; the heart brings forth every issue and the tongue repeats the thought of the heart",
  "source": "Breasted 1912, translating the stela",
  "location": "pp. 44-45",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-502"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "He fashioned all gods, even Atum and his ennead, and every divine word came into existence by the thought of the heart and the commandment of the tongue",
  "source": "Breasted 1912, translating the stela",
  "location": "p. 45",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "Breasted notes heart and tongue share a gender in Egyptian so the pronoun may refer to either",
  "id": "C-503"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "He made the kas and created the qualities, all food and offerings by this word, that which is loved and that which is hated, and gave life to the peaceful and death to the guilty",
  "source": "Breasted 1912, translating the stela",
  "location": "p. 45",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-504"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "The qualities are might, radiance, prosperity, victory, wealth, plenty, augustness, readiness, making, intelligence, adornment, stability, obedience and nourishment",
  "source": "Breasted's footnote, following Brugsch",
  "location": "p. 45 n.2",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-505"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "He made every work and handicraft the hands make, the going of the feet and the movement of every limb, through the thought of the heart that came forth from the tongue",
  "source": "Breasted 1912, translating the stela",
  "location": "p. 45",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-506"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "Atum stated that Ptah-Tatenen is the fashioner of the gods from whom all things went forth, Thoth perceived his strength greater than all gods, and then Ptah was satisfied",
  "source": "Breasted 1912, translating the stela",
  "location": "p. 45",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-507"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "He made the cities, settled the nomes, installed the gods in their holy places and made likenesses of their bodies, and the gods then entered into bodies of every wood and every stone and every metal",
  "source": "Breasted 1912, translating the stela",
  "location": "p. 46",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-508"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "He assembled the gods and their kas and told them to take possession of the storehouse of Ptah-Tatenen whence the Life of the Two Lands is furnished",
  "source": "Breasted 1912, translating the stela",
  "location": "p. 46",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-509"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "The document survives on British Museum Stela No. 797, acquired in 1805, which had previously been used as a nether millstone that abraded the inscription",
  "source": "Breasted's footnote",
  "location": "p. 46 n.1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-510"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "Sharpe published an early copy and, because the signs face the end of the line, numbered the vertical lines backwards; Bryant and Read did the same in 1901; Breasted established the correct direction and published a facsimile",
  "source": "Breasted's footnote",
  "location": "p. 46 n.1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-511"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "Breasted warns that the signs are very faint, that reading is excessively difficult in worn places, and that better light than a museum gallery would recover more",
  "source": "Breasted's footnote, quoting himself",
  "location": "p. 46 n.1",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-512"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "Breasted dated the original papyrus behind the stone to at least the Eighteenth Dynasty and treated the theology as belonging to the Pyramid Age",
  "source": "Breasted 1912",
  "location": "pp. 43, 46 n.1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Reported as his view and explicitly not adopted",
  "id": "C-513"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "The stone was inscribed under Shabaka around 700 BCE, and whether the text it copies is genuinely Old Kingdom or an archaising composition of that period has been debated, with opinion moving toward the later date since 1912",
  "source": "modern Egyptology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-514"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "This is the oldest surviving statement that the world was made by thought and speech",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED — qualified in the source note: the claim is about the idea as we have it, and the date of the underlying composition is disputed",
  "id": "C-515"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "Breasted compares the document to Genesis 'And God said' and asks whether it is the primeval germ of the Alexandrian Logos doctrine",
  "source": "Breasted 1912",
  "location": "p. 47",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Reported as his question and not answered by this book",
  "id": "C-516"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "Breasted states that the world Ptah brought forth was merely the Egyptian Nile valley and that the world-idea was not yet born",
  "source": "Breasted 1912",
  "location": "p. 47",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-517"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "The Memphite document absorbs the rival Heliopolitan creator rather than refuting him, which no other tradition in the book attempts",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-518"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "Babylon's word assigns function to what exists while the Memphite word brings into existence",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-519"
 },
 {
  "story": 21,
  "storyId": "S21",
  "tradition": "Ancient Egypt · Memphis",
  "claim": "This is the only cosmogony in the book explained by analogy with human cognition rather than with a craft, a birth or a fight",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-520"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "The chapter opens by denying the existence of man, animal, bird, fish, wood, stone, bog, ravine, vegetation and marsh, leaving only the sky",
  "source": "Alexander 1920, Popol Vuh ch. 1",
  "location": "p. 160",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "Three translation steps from the K'iche'; flagged in the source note",
  "id": "C-521"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Nothing was formed into a body, nothing joined to another thing, naught held itself poised, there was not a rustle nor a sound, and naught stood upright",
  "source": "Alexander 1920",
  "location": "p. 160",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-522"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Alone were the Creator and Maker, Tepeu the Lord and Gucumatz the Plumed Serpent, upon the waters like a growing light",
  "source": "Alexander 1920",
  "location": "pp. 160-161",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-523"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "They are enveloped in green and azure, whence the name Gucumatz",
  "source": "Alexander 1920",
  "location": "p. 161",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-524"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "The Heart of the Sky is named as God names himself",
  "source": "Alexander 1920",
  "location": "p. 161",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-525"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "The word came to Tepeu and Gucumatz in the shadows and the night and spoke with them, and they consulted and joined their words and counsels",
  "source": "Alexander 1920",
  "location": "p. 161",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-526"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Light came while they consulted together",
  "source": "Alexander 1920",
  "location": "p. 161",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-527"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Hurakan's three signs are the Lightning, the Streak of Lightning and the Thunderbolt, and these three are the Heart of the Sky",
  "source": "Alexander 1920",
  "location": "p. 161",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-528"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "They held counsel on how seed should be formed, how light should be produced, and how the sustainer and nourisher of all",
  "source": "Alexander 1920",
  "location": "p. 161",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-529"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "They stated that they would receive neither glory nor honour from what they had created until human beings existed, endowed with sentience",
  "source": "Alexander 1920",
  "location": "p. 161",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-530"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "'Earth,' they said, and immediately it was formed",
  "source": "Alexander 1920",
  "location": "p. 161",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-531"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "The formation was like a fog or a cloud, and the mountains appeared upon the waters like great lobsters, instantly grown with cypress and pine",
  "source": "Alexander 1920",
  "location": "pp. 161-162",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "FLAGGED — the lobster image is Brasseur's rendering carried into English; later translators from the K'iche' differ",
  "id": "C-532"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Gucumatz was filled with joy and welcomed the Heart of the Sky, Hurakan, the Streak of Lightning and the Thunderbolt",
  "source": "Alexander 1920",
  "location": "p. 162",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-533"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "The reply was that what they had created and shaped will have its end",
  "source": "Alexander 1920",
  "location": "p. 162",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-534"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "The course of the waters was divided, the rivulets running serpentine among the mountains",
  "source": "Alexander 1920",
  "location": "p. 162",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-535"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Those who did it are called the Heart of the Sky and the Heart of the Earth, who first made fruitful the heaven and the earth while suspended in the midst of the waters",
  "source": "Alexander 1920",
  "location": "p. 162",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-536"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "The Popol Vuh was written in K'iche' in the Roman alphabet in the mid-sixteenth century by authors who do not name themselves",
  "source": "standard Mesoamerican scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-537"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Francisco Ximénez, a Dominican, copied the K'iche' and set a Spanish translation beside it around 1701 at Chichicastenango",
  "source": "standard scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-538"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Brasseur de Bourbourg published the K'iche' text with a French translation in 1861 as the first volume of a collection of documents in indigenous languages",
  "source": "the volume's own title page, held for this edition",
  "location": "title page",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-539"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Alexander's English is translated from Brasseur's French, verified by comparing the Hurakan passage in both texts",
  "source": "Alexander 1920 against Brasseur 1861",
  "location": "Alexander p. 161; Brasseur at the Hurakan passage",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "Verification performed for this edition and described in the source note",
  "id": "C-540"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Brasseur also wrote theories connecting Mesoamerica to Atlantis",
  "source": "standard history of scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Reported; his interpretations are not used",
  "id": "C-541"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "The K'iche' are the largest Maya group in Guatemala today, numbering over a million, and Maya communities were the principal victims of the Guatemalan civil war",
  "source": "standard reference",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-542"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "This creation is the only unmixed moment of joy in the collection, and the announcement of the world's end arrives in the same breath",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-543"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Memphis makes the word an organ the god owns; here the word is a third party that arrives and confers",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-544"
 },
 {
  "story": 22,
  "storyId": "S22",
  "tradition": "K'iche' Maya",
  "claim": "Mexica and K'iche' both state the god-human relationship as transactional but in different currencies, blood and praise",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-545"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Everything was destroyed in the flood called unu pachacuti",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 32",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-546"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Markham glosses unu pachacuti as the world overturned by water and calls it probably a word coined by the priests after putting leading questions about a universal deluge",
  "source": "Markham's footnote",
  "location": "p. 32 n.1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "FLAGGED — the translator warning that a central term may be an artefact of the interrogation",
  "id": "C-547"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Viracocha preserved three men, one named Taguapaca, to help him create new people in the second age",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 32",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-548"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "He determined to people the land a second time and, to make it more perfect, decided to create luminaries to give it light",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 32",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-549"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "He went to the island of Titicaca, meaning the rock of lead, in a great lake in the Collao",
  "source": "Markham/Sarmiento ch. VII",
  "location": "pp. 32-33",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-550"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "He ordered the sun, moon and stars to come forth and be set in the heavens, and it was so",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 33",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-551"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "The moon was created brighter than the sun, which made the sun jealous as they rose, so the sun threw a handful of ashes over the moon's face, giving it its shaded colour",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 33",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-552"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Taguapaca disobeyed; Viracocha had him tied hand and foot and launched on a balsa, and he was carried down the drain of the lake blaspheming and threatening vengeance",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 33",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-553"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Viracocha made a sacred idol on the island as a place of worship and a sign of what he had created there",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 33",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-554"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "At Tiahuanaco he sculptured and designed on a great piece of stone all the nations he intended to create",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 34",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-555"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "He ordered his two servants to charge their memories with the names of all the tribes depicted and of the valleys and provinces where they were to come forth",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 34",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-556"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "One servant went by the coastal range above the South Sea, the other by the heights overlooking the Andes, and Viracocha took the road between them",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 34",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-557"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "They called aloud: 'Oh you tribes and nations, hear and obey the order of Ticci Viracocha Pachayachachi, which commands you to go forth, and multiply and settle the land'",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 34",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-558"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "At the sound of his voice every place obeyed and people came forth from lakes, fountains, valleys, caves, trees, rocks and hills, spreading over the land to form the nations now in Peru",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 34",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-559"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "A variant holds that the creation was made at Titicaca, where shapes of large strong men seemed out of proportion and were remade at the creator's own stature, the average height of men, and given life",
  "source": "Markham/Sarmiento ch. VII",
  "location": "p. 34",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-560"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Sarmiento states the work is done by order of Viceroy Don Francisco de Toledo",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 28",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-561"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Sarmiento states the history rests on attested proofs from the general testimony of the whole kingdom, old and young, Incas and tributary Indians",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 28",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-562"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "On completion the history was read aloud in Quechua to an assembly of Inca elders and keepers of the knotted-cord records at Cuzco for certification",
  "source": "standard scholarship on the manuscript",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-563"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Toledo arrived as viceroy in 1569 and commissioned histories to establish that the Incas were recent usurpers, in answer to arguments that Spanish rule was illegitimate",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-564"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "In 1572, the year the history was written, Toledo had the last Inca ruler Túpac Amaru beheaded at Cuzco",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-565"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Markham collects the variant names of Taguapaca from Cieza de León and Yamqui Pachacuti and concludes that nothing more than the names can be recovered",
  "source": "Markham's footnote",
  "location": "p. 33 n.1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-566"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Sarmiento was a navigator and cosmographer who later commanded an expedition to fortify the Strait of Magellan and was captured by Sir Walter Raleigh; the manuscript was rediscovered at Göttingen and published by Markham in 1907",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-567"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Here the word summons rather than makes or confers existence, and the people are already located in the ground",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-568"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "A history commissioned to prove the peoples of Peru had been dispossessed by usurpers preserves a cosmogony asserting that each nation belongs exactly where it stands",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT as an irony, not as a claim about Sarmiento's intent",
  "id": "C-569"
 },
 {
  "story": 23,
  "storyId": "S23",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "This is the only account in the book in which the moon's inferiority results from an act of spite rather than from design or assignment",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-570"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Olorun means Owner of the Sky and is the Yoruba sky-god",
  "source": "Ellis 1894",
  "location": "ch. III (1)",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-571"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Olorun made Obatala, handed over to him the management of the firmament and the world, and himself retired to rest",
  "source": "Ellis 1894",
  "location": "ch. III (2)",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "Attributed by Ellis to 'the priests'; no informant named",
  "id": "C-572"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Olorun has no priests, symbols, images or temples, and survives chiefly in greetings and exclamations",
  "source": "Ellis 1894",
  "location": "ch. III (1)",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-573"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Obatala's name means Lord of the White Cloth, and his temples, images, paraphernalia and followers' cloths are white",
  "source": "Ellis 1894",
  "location": "ch. III (2)",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Ellis records an alternative derivation, Lord of Visions, and prefers the first",
  "id": "C-574"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Odudua's name means the Black One, she is the chief goddess, and she is always represented as a woman sitting down nursing a child",
  "source": "Ellis 1894",
  "location": "ch. III (3)",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-575"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Odudua is the wife of Obatala but was coeval with Olorun and not made by him, as her husband was",
  "source": "Ellis 1894",
  "location": "ch. III (3)",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-576"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Obatala and Odudua represent Heaven and Earth",
  "source": "Ellis 1894",
  "location": "ch. III (3)",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-577"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "The priests say the pair resemble two large cut calabashes which, once shut, can never be opened; this is modelled in the temples by two whitened saucer-shaped calabashes, one covering the other, the upper the firmament and the lower the earth, meeting at the horizon",
  "source": "Ellis 1894",
  "location": "ch. III (3)",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-578"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "In the beginning of the world Obatala and Odudua were shut up in darkness in a large closed calabash, he in the upper part and she in the lower, and the myth does not state how they came to be there",
  "source": "Ellis 1894",
  "location": "ch. III (3)",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-579"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "They remained there many days, cramped, hungry and uncomfortable",
  "source": "Ellis 1894",
  "location": "ch. III (3)",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-580"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Odudua complained and blamed her husband for the confinement, a violent quarrel followed, and in a frenzy of rage Obatala tore out her eyes because she would not bridle her tongue",
  "source": "Ellis 1894",
  "location": "ch. III (3)",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-581"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "She cursed him, saying 'Naught shalt thou eat but snails', which is why snails are offered to Obatala",
  "source": "Ellis 1894",
  "location": "ch. III (3)",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-582"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Ellis observes that the myth does not restore her sight, so she must be supposed to have remained sightless, yet no native regards her as blind",
  "source": "Ellis 1894",
  "location": "ch. III (3)",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-583"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "One myth, contradicted by another and disputed by some, has Obatala make the first man and woman out of clay, whence the titles Owner of the Best Clay and the Orisha Who Kneads Clay",
  "source": "Ellis 1894",
  "location": "ch. III (2)",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-584"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "All are agreed that Obatala forms the child in the mother's womb and that women who wish to become mothers pray to him",
  "source": "Ellis 1894",
  "location": "ch. III (2)",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-585"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Some priests hold that Obatala and Odudua are one androgynous divinity, symbolised by a figure with one arm and leg and a tail ending in a sphere, but Ellis records this as a minority view",
  "source": "Ellis 1894",
  "location": "ch. III (3)",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-586"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Ellis's migration tradition has a palm-nut and earth fall from a black cloth into a country of water, and a fowl scratch the earth about so that wherever it falls the water dries up, founding Ife",
  "source": "Ellis 1894",
  "location": "the migration chapter",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "Described in the source note, not told in the story; Ellis reads it as a memory of a real southward migration",
  "id": "C-587"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Ellis names no informant, place or date for any of these accounts, attributing only to 'the priests' or 'some natives'",
  "source": "Ellis 1894",
  "location": "ch. III",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-588"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Ellis was a colonel of the 1st West India Regiment and published three successive volumes on the Tshi-, Ewe- and Yoruba-speaking peoples",
  "source": "the title page; standard biography",
  "location": "title page",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-589"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Lagos was annexed in 1861, British authority was extended across Yorubaland through the 1880s and 1890s, and the Protectorate of Southern Nigeria was formed in 1900",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-590"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Yoruba religion is practised today in Nigeria and Benin and, through the Atlantic slave trade, in Cuban Lucumí and Santería, Brazilian Candomblé and diaspora communities across the Americas and Europe",
  "source": "standard reference",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-591"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "This is the only cosmogony in the book in which heaven and earth are never separated and the world is the inside of a sealed container",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-592"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Japan, the Ainu and the Yoruba independently trace a defect in the world to a woman speaking at the wrong moment",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT and stated as a fact about who told these stories, not about cosmology; no historical contact is claimed",
  "id": "C-593"
 },
 {
  "story": 24,
  "storyId": "S24",
  "tradition": "Yoruba",
  "claim": "Olorun's absence is a delegation rather than a failure to answer, unlike Ukko's silence in the Finnish poem",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-594"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "Bumba is described as a gigantic white being in human form who existed alone in the beginning in a universe of nothing but water",
  "source": "Werner 1925, reporting Torday",
  "location": "myths of origins chapter",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "Reported at two removes — Werner from Torday — with no narrator named",
  "id": "C-595"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "Bumba felt severe internal pains and as a consequence vomited up the sun, moon and stars, giving light to the world",
  "source": "Werner 1925",
  "location": "same",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-596"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "The sun's rays dried the water so that sandbanks appeared above the surface, but there was no life anywhere",
  "source": "Werner 1925",
  "location": "same",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-597"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "He produced in the same manner the leopard, crested eagle, crocodile, a small fish, the tortoise, the lightning as a beast like a black leopard, the white heron, a beetle and the goat",
  "source": "Werner 1925",
  "location": "same",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "FLAGGED — Werner says eight creatures and lists nine; the discrepancy is left as it stands and disclosed in the source note",
  "id": "C-598"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "He then produced men",
  "source": "Werner 1925",
  "location": "same",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-599"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "The animals undertook to people the world: the goat produced all horned beasts, the beetle all insects, the crocodile all serpents and the iguana, and the white heron all birds except the kite",
  "source": "Werner 1925",
  "location": "same",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-600"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "Bumba's first son produced white ants and died in the effort; the second produced a plant from which all vegetable life sprang; the third tried to bring forth new creatures and produced only the kite",
  "source": "Werner 1925",
  "location": "same",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-601"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "Werner records that why the kite should be set apart from all other birds is not explained",
  "source": "Werner 1925",
  "location": "same",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-602"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "Werner states she has not met with a parallel to this legend elsewhere in Africa",
  "source": "Werner 1925",
  "location": "same",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-603"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "Werner notes the narrative's resemblance to Genesis I and defends its independence on the grounds that the Bushongo were untouched by missionary influence and Torday unusually independent of interpreters",
  "source": "Werner 1925",
  "location": "same",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "FLAGGED — the claim of no missionary influence in the Kasai at that date is questioned in the source note and not adopted",
  "id": "C-604"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "Bumba is First Ancestor as well as Creator, and the reigning chiefs preserve every link in their genealogy of descent from him",
  "source": "Werner 1925",
  "location": "same",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-605"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "Werner reports that the Bushongo say they came from the far north, probably the region of Lake Chad, within historical times, bringing an archaic non-Bantu language nearly out of use",
  "source": "Werner 1925",
  "location": "same",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "id": "C-606"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "Emil Torday, a Hungarian-born ethnographer, collected in the Kasai for the British Museum between 1907 and 1909",
  "source": "standard history of anthropology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-607"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "The Congo Free State was the personal possession of Leopold II from 1885 to 1908, run for rubber and ivory through quotas enforced by hostage-taking, mutilation and killing, and was annexed by the Belgian state in 1908 after international campaigning",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-608"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "A Kuba rising against the Free State was put down in 1904, three years before Torday arrived",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "id": "C-609"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "The Kuba kingdom was known in Europe for its sculpture, textiles and royal portrait figures, and Torday's collecting served a museum market as well as scholarship",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-610"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "Alice Werner was a scholar of Bantu languages who later taught at the School of Oriental Studies in London",
  "source": "standard biography",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-611"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "This is the only creation in the book produced by illness rather than by intention, labour, speech or violence",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-612"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "This is the only account in the book in which the created finish the creation, with uneven competence and one fatality",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-613"
 },
 {
  "story": 25,
  "storyId": "S25",
  "tradition": "Kuba · Bushoong · Congo",
  "claim": "The unexplained kite is an example of a collector printing a gap rather than filling it",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-614"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Hesiod introduces the passage as another tale of how gods and mortal men sprang from one source",
  "source": "Works and Days 106-108",
  "location": "ll. 106-108",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-615"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "The golden race was made by the gods on Olympus in the time of Cronos and lived free from toil and grief, dying as though overcome with sleep",
  "source": "Works and Days 109-120",
  "location": "ll. 109-120",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-616"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "The fruitful earth bore them fruit unforced, abundantly and without stint",
  "source": "Works and Days 117-118",
  "location": "ll. 117-118",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-617"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "After death the golden race became pure spirits on the earth, kindly guardians clothed in mist who keep watch on judgements and cruel deeds and give wealth",
  "source": "Works and Days 121-126",
  "location": "ll. 121-126",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-618"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "The silver race was less noble by far and unlike the golden in body and spirit",
  "source": "Works and Days 127-129",
  "location": "ll. 127-129",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-619"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "A silver child was reared at his mother's side a hundred years, an utter simpleton playing childishly at home",
  "source": "Works and Days 130-133",
  "location": "ll. 130-133",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-620"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Grown, they lived only a little time in sorrow through their foolishness, could not keep from wronging one another, and would not serve or sacrifice to the immortals, so Zeus put them away",
  "source": "Works and Days 134-139",
  "location": "ll. 134-139",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-621"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "They became blessed spirits of the underworld, of second order, but honour attends them",
  "source": "Works and Days 140-142",
  "location": "ll. 140-142",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-622"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "The brazen race sprang from ash-trees, was terrible and strong, loved the works of Ares, ate no bread and was hard of heart like adamant",
  "source": "Works and Days 143-147",
  "location": "ll. 143-147",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "The ash-tree origin is stated without explanation in the poem and is left unexplained here",
  "id": "C-623"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Their armour, houses and implements were of bronze and there was no black iron",
  "source": "Works and Days 150-151",
  "location": "ll. 150-151",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-624"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "They were destroyed by their own hands, passed to Hades and left no name",
  "source": "Works and Days 152-155",
  "location": "ll. 152-155",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-625"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "The fourth generation was nobler and more righteous, a god-like race of hero demi-gods, the race before our own",
  "source": "Works and Days 156-160",
  "location": "ll. 156-160",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-626"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Some were destroyed at seven-gated Thebe fighting for the flocks of Oedipus and some at Troy for Helen's sake",
  "source": "Works and Days 161-165",
  "location": "ll. 161-165",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-627"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "The rest Zeus settled at the ends of the earth in the islands of the blessed, where the earth bears honey-sweet fruit three times a year, with Cronos released from his bonds ruling over them",
  "source": "Works and Days 166-169b",
  "location": "ll. 166-169b",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-628"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Hesiod wishes he were not among the men of the fifth generation but had died before or been born afterwards",
  "source": "Works and Days 170-172",
  "location": "ll. 170-172",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-629"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "The race of iron never rests from labour and sorrow by day nor from perishing by night, though some good is mingled with the evils",
  "source": "Works and Days 174-179",
  "location": "ll. 174-179",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-630"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Zeus will destroy this race when men come to have grey hair on the temples at their birth",
  "source": "Works and Days 180-181",
  "location": "ll. 180-181",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "FLAGGED — the exact sense of the line is debated, as noted in the source note",
  "id": "C-631"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Father will not agree with children, nor guest with host, nor comrade with comrade, nor brother with brother; parents will be dishonoured and unrepaid; might will be right and one man will sack another's city",
  "source": "Works and Days 182-189",
  "location": "ll. 182-189",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-632"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "There will be no favour for the just or the oath-keeper, men will praise the evil-doer, strength will be right, reverence will cease, and the wicked will slander the worthy man on oath",
  "source": "Works and Days 190-194",
  "location": "ll. 190-194",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-633"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Envy, foul-mouthed and scowling, will accompany all wretched men",
  "source": "Works and Days 195-196",
  "location": "ll. 195-196",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-634"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Aidos and Nemesis, wrapped in white robes, will forsake mankind for the company of the deathless gods, leaving bitter sorrows and no help against evil",
  "source": "Works and Days 197-201",
  "location": "ll. 197-201",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-635"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Hesiod immediately follows with a fable for princes: the hawk carrying the nightingale in his talons and telling her that one far stronger than she has her",
  "source": "Works and Days 202-211",
  "location": "ll. 202-211",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-636"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "The heroes interrupt a metallic decline and are usually read as Hesiod combining an inherited decline myth with a heroic age known from epic",
  "source": "standard classical scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Reported as the standard reading and labelled a reading",
  "id": "C-637"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Works and Days is addressed to Hesiod's brother Perses over a divided estate decided in Perses' favour by gift-taking magistrates, and combines appeal, warning, treatise on justice and farming manual",
  "source": "Works and Days, passim",
  "location": "—",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-638"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Aidos is the internal sense of shame that restrains dishonourable action and Nemesis the righteous indignation of others at wrongdoing",
  "source": "standard Greek lexicography",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-639"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "Hesiod's five races replace people rather than worlds, and three of the four superseded generations still exist somewhere",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-640"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "This is the only account in the book whose narrator places himself inside the events he describes",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-641"
 },
 {
  "story": 26,
  "storyId": "S26",
  "tradition": "Archaic Greece",
  "claim": "This is the only ending in the book that offers no return, repair, scheduled victory or consolation",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-642"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Before this world was created there was a being called Viracocha, who created a dark world without sun, moon or stars",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 28",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-643"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "He was named Viracocha Pachayachachi, which Markham translates as Creator of all things",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 28",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-644"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "He formed a race of giants of disproportioned greatness, painted and sculptured, to see whether it would be well to make real men of that size",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 29",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-645"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "He then created men in his likeness as they are now, and they lived in darkness",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 29",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-646"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "He ordered them to live without quarrelling and to know and serve him, and gave them a precept to observe on pain of being confounded",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 29",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-647"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "They kept the precept for some time, but it is not mentioned what it was",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 29",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "The source itself records the content of the precept as unknown; nothing is supplied here",
  "id": "C-648"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Pride and covetousness arose among them and they transgressed the precept, falling under his indignation, and he confounded and cursed them",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 29",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-649"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Some were turned into stones, others into other things, some swallowed by the earth and others by the sea",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 29",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-650"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "A general flood called unu pachacuti, water that overturns the land, rained sixty days and nights and drowned all created things",
  "source": "Markham/Sarmiento ch. VI",
  "location": "pp. 29-30",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "Markham warns that unu pachacuti was probably coined by priests after leading questions about a universal deluge",
  "id": "C-651"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Vestiges of those turned into stones remained as a memorial of the event and an example to posterity, in the edifices of Pucara, sixty leagues from Cuzco",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 30",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-652"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Sarmiento notes that nations besides the Cuzcos say a few were saved from the flood to leave descendants, and that each nation has its own fable",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 30",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-653"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Markham collects competing derivations of Viracocha from Garcilasso, Cieza de León, Acosta, Montesinos, Molina, Betanzos and an anonymous Jesuit without choosing between them",
  "source": "Markham's footnote",
  "location": "pp. 28-29 n.1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-654"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Markham reports uira possibly a corruption of pirua, a depository; cocha as profundity, abyss or space; ticci as base or foundation; illa as light; and gives 'the Dweller in Space' as one gloss",
  "source": "Markham's footnote",
  "location": "pp. 28-29 n.1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-655"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Markham glosses pacha as time, place or the universe, camac as Ruler and yachachi as Teacher, giving Pachayachachi as Teacher of the Universe",
  "source": "Markham's footnote",
  "location": "p. 29 n.1",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-656"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Sarmiento argues that America was peopled after the biblical flood by way of an Atlantic land connection and states that there is no necessity for setting aside the Scriptures",
  "source": "Markham/Sarmiento ch. VI",
  "location": "p. 30",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-657"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Pucara lies on the altiplano north-west of Lake Titicaca and was the centre of a culture flourishing centuries before the Inca, with carved stone monoliths and sunken courts, abandoned long before the sixteenth century",
  "source": "standard Andean archaeology",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-658"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "Tiahuanaco is likewise a monumental site far older than the Inca state and is where the second creation is placed in the following chapter",
  "source": "standard Andean archaeology; Sarmiento ch. VII",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-659"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "The petrified first people function as an exhibit rather than as a trace, unlike the landscape marks left by construction accidents elsewhere in the book",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-660"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "The giants are a deliberate prototype tested for scale rather than a failed creation discovered after the fact",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-661"
 },
 {
  "story": 27,
  "storyId": "S27",
  "tradition": "Inca · Tawantinsuyu",
  "claim": "The lost precept is the clearest case in the book of a source recording what it does not know",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-662"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "The account opens: in the year and in the day of obscurity and darkness, when there were as yet no days nor years, the world was a chaos sunk in darkness, while the earth was covered with water on which scum and slime floated",
  "source": "Alexander 1920, quoting García",
  "location": "p. 86",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "The only direct quotation available; the rest of the narrative is Alexander's summary",
  "id": "C-663"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "The Deer-God and the Deer-Goddess are also known as the Puma-Snake and the Jaguar-Snake",
  "source": "Alexander 1920",
  "location": "p. 86",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "id": "C-664"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "They magically raised a cliff above the abyss of waters",
  "source": "Alexander 1920",
  "location": "p. 86",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "id": "C-665"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "On its summit they placed an axe, edge upward, upon which the heavens rested",
  "source": "Alexander 1920",
  "location": "p. 86",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "id": "C-666"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "The place was called the Place-where-the-Heavens-stood and they lived there many centuries",
  "source": "Alexander 1920",
  "location": "p. 86",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "id": "C-667"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "They reared two boys, Wind-of-the-Nine-Serpents and Wind-of-the-Nine-Caves, who could transform into eagles and serpents and pass through solid bodies",
  "source": "Alexander 1920",
  "location": "p. 86",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "id": "C-668"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "The brothers inaugurated sacrifice and penance and the cultivation of flowers and fruits",
  "source": "Alexander 1920",
  "location": "pp. 86-87",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "id": "C-669"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "With vows and prayers they besought their ancestral gods to let the light appear, to cause the water to be separated from the earth, and to permit the dry land to be freed from its covering",
  "source": "Alexander 1920",
  "location": "p. 87",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "id": "C-670"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "The earth was peopled, a flood destroyed this First People, and the world was restored by the Creator of all Things",
  "source": "Alexander 1920",
  "location": "p. 87",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "MEDIUM",
  "id": "C-671"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "Alexander suggests the deer is an emblem of fecundity, that as Puma-Snake and Jaguar-Snake the pair doubtless represent the day-sky and the starry night vault, and that the two boys are demiurgic twins typifying the upper and nether worlds",
  "source": "Alexander 1920",
  "location": "pp. 86-87",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Reported as Alexander's interpretations and explicitly not used in the retelling",
  "id": "C-672"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "Alexander notes the resemblance of the opening's negative mode to Genesis and the Babylonian cosmogony, and explains it as characteristic of an early stage of human thought struggling with abstractions",
  "source": "Alexander 1920",
  "location": "p. 86",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Quoted as the evolutionary anthropology of its period and not adopted",
  "id": "C-673"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "The Mixtec are a people of the Oaxaca highlands with their own language, city-states and dynasties, distinct from the Mexica",
  "source": "standard Mesoamerican scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-674"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "A handful of pre-conquest Mixtec screenfold codices painted on deerskin survive, recording ruling lineages across centuries by named individuals",
  "source": "standard Mesoamerican scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-675"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "Mixtec personal names combine a number and a calendar sign, which is the form of the two sons' names in this account",
  "source": "standard Mesoamerican scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-676"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "Fray Gregorio García was a Dominican best known for an enquiry into the origin of the peoples of the New World, and collected origin traditions partly to test theories about it",
  "source": "standard history of scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-677"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "The Mixtec today number around half a million, in Oaxaca and in migrant communities in Mexico City, Baja California and the United States",
  "source": "standard reference",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-678"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "This is the only account in the book in which the sky rests on the edge of a blade rather than on a person, pillar, corner-props or a growing body",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-679"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "This is the only cosmogony in the book whose decisive act is a prayer, performed by beings who are neither the creators nor the created",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-680"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "The opening sentence dates the event to a year and a day and then denies that years or days existed",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT; the observation is about the quoted sentence",
  "id": "C-681"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "Alexander suggests the Mixtec Creator-of-All-Things was the same deity the Zapotec knew as Coqui-Xee or Coqui-Cilla, Lord of the Beginning",
  "source": "Alexander 1920",
  "location": "p. 87",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Reported as Alexander's suggestion",
  "id": "C-682"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "Of Coqui-Xee it was said that he was the creator of all things and was himself uncreated",
  "source": "Alexander 1920, quoting the Zapotec formula",
  "location": "p. 87",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-683"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "Seler read Coqui-Xee as a spirit of the beginning in the sense of dawn, the east and the rising sun, and identified him with the Zapotec Quetzalcoatl on the strength of his second name Piye-Tao, the Great Wind",
  "source": "Alexander 1920, reporting Seler",
  "location": "p. 87",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-684"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "Coqui-Xee is described as merely the principle or essence of the creative deity, without reference to the act of creating the world and human beings",
  "source": "Alexander 1920",
  "location": "p. 87",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-685"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "The act of creating is ascribed instead to the primeval pair Cozaana, Maker of all Beasts, and Huichaana, Maker of Men and Fishes, equivalent to the Mixtec Deer-God and Deer-Goddess",
  "source": "Alexander 1920",
  "location": "p. 87",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-686"
 },
 {
  "story": 28,
  "storyId": "S28",
  "tradition": "Mixtec",
  "claim": "Fish are classified with human beings rather than with the animals in the Zapotec division of labour, and the source does not explain it",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT as an observation about the titles, with the absence of explanation stated",
  "id": "C-687"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "From the high heavens Tangaloa saw a stone floating in the boundless sea beneath",
  "source": "Dixon 1916",
  "location": "p. 18",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "Reported by a compiler with no reciter or recorder named",
  "id": "C-688"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "He brought it up to the skies, shaped it into human form, inspired it with life and took it to wife",
  "source": "Dixon 1916",
  "location": "p. 18",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-689"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "She bore him a bird, which he sent down from the sky-world, casting a great rock into the sea to serve it for a home",
  "source": "Dixon 1916",
  "location": "p. 18",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-690"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "The bird returned complaining of the shadeless character of the land, and the god cast down a vine which grew and gave shadow",
  "source": "Dixon 1916",
  "location": "p. 18",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-691"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "Tangaloa in anger sent worms which fed upon the vines and killed them",
  "source": "Dixon 1916",
  "location": "p. 18",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "status": "No reason for the anger is given in the source and none is supplied in the retelling",
  "id": "C-692"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "From the worms or maggots developed from the rotting vines, man was later made",
  "source": "Dixon 1916",
  "location": "p. 18",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-693"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "In the Tongan account four dwelt in the heavens: Tama-pouli-alamafoa the King of Heaven, Tangaloa-eiki the Celestial Chief, Tangaloa-tufuga the Celestial Artisan and Tangaloa-atu-logologo the Celestial Messenger",
  "source": "Dixon 1916",
  "location": "pp. 18-19",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-694"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "The messenger descended on a bird, flew about a long time and found only a sandbank on which the waves broke, reporting no dry land",
  "source": "Dixon 1916",
  "location": "p. 19",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-695"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "He was told to wait seven days and look again, and found the land already risen above the waters",
  "source": "Dixon 1916",
  "location": "p. 19",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-696"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "He complained there was no place below where he could rest and was told to ask the divine artificer to cast down chips and shavings from his work, whereupon the island of Eua arose",
  "source": "Dixon 1916",
  "location": "p. 19",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-697"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "He reported a great land with no plant or tree in it, and the divine chief gave him a seed which grew into a great vine spreading over all the land",
  "source": "Dixon 1916",
  "location": "p. 19",
  "type": "PRIMARY SOURCE",
  "confidence": "MEDIUM",
  "id": "C-698"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "Dixon identifies the type's constants as a pre-existing world of gods above, a universal sea below, something cast down from which the world is made, and a bird as messenger or offspring of the sky-deity",
  "source": "Dixon 1916",
  "location": "pp. 19-20",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-699"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "Tangaloa, Tangaroa, Ta'aroa and Kanaloa are the same name across Polynesia, holding different ranks in different island groups — supreme and pre-existent in the Society Islands, a sky-dwelling sender of messengers in Samoa and Tonga, and a god of the sea among several in New Zealand",
  "source": "Dixon 1916; standard Polynesian scholarship",
  "location": "pp. 10-11",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-700"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "Tufunga is the Tongan term for a master craftsman, the builder of canoes, houses and stone monuments",
  "source": "standard Polynesian scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-701"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "The London Missionary Society reached Tonga in 1797 and Samoa in 1830, and both groups were substantially Christianised before these traditions were printed",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-702"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "This is the only multiple-attempt account in the book in which nothing is destroyed and the world is revised rather than restarted",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the story's comparative reading",
  "id": "C-703"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "This is the only creator in the book who discovers what the world needs by sending someone to look and listening to the report",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-704"
 },
 {
  "story": 29,
  "storyId": "S29",
  "tradition": "Samoa and Tonga",
  "claim": "Samoan humanity comes from maggots in a solution the god reversed in anger, which differs from Pangu's insects in being produced by the reversal rather than merely present",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-705"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "The sun darkens, earth sinks in ocean, the bright stars fall from heaven, fire's breath assails the all-nourishing tree and towering fire plays against heaven itself",
  "source": "Thorpe, Vǫluspá 56",
  "location": "st. 56",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-706"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "She sees earth arise a second time from ocean, beauteously green, with waterfalls descending and the eagle flying over which captures fish in the fell",
  "source": "Thorpe, Vǫluspá 57",
  "location": "st. 57",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-707"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "The Æsir meet on Ida's plain, speak of the mighty earth-encircler, and call to memory their deeds and the supreme god's ancient lore",
  "source": "Thorpe, Vǫluspá 58",
  "location": "st. 58",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-708"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "The wondrous golden tables which the ruler of the gods possessed in days of old shall again be found in the grass",
  "source": "Thorpe, Vǫluspá 59",
  "location": "st. 59",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-709"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "At the beginning of the same poem the Æsir played at tables on Ida's plain, joyous, wanting for no gold",
  "source": "Thorpe, Vǫluspá 7-8",
  "location": "st. 7-8",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-710"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "Unsown fields shall bring forth, all evil be amended, and Baldr shall come, with Höðr and Baldr inhabiting Hropt's glorious dwellings",
  "source": "Thorpe, Vǫluspá 60",
  "location": "st. 60",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-711"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "The seeress's refrain is 'Understand ye yet, or what?'",
  "source": "Thorpe, Vǫluspá 60-61 and passim",
  "location": "st. 60-61",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-712"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "Hœnir shall choose his lot and the two brothers' sons inhabit the spacious Vindheim",
  "source": "Thorpe, Vǫluspá 61",
  "location": "st. 61",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-713"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "She sees a hall brighter than the sun, decked with gold, at Gimlé, where righteous people shall dwell and enjoy happiness for evermore",
  "source": "Thorpe, Vǫluspá 62",
  "location": "st. 62",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-714"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "Then comes the mighty one from above to the great judgment, who pronounces dooms, allays strifes and establishes a holy peace that shall ever be",
  "source": "Thorpe, Vǫluspá 64",
  "location": "st. 64",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-715"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "The final stanza has the dark dragon Níðhǫggr fly from Niðafjöll over the plain bearing a corpse on his wings, after which the seeress descends",
  "source": "Thorpe, Vǫluspá 65",
  "location": "st. 65",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "id": "C-716"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "Thorpe's numbering goes from stanza 62 to stanza 64",
  "source": "the file used",
  "location": "st. 62-64",
  "type": "PRIMARY SOURCE",
  "confidence": "HIGH",
  "status": "FLAGGED — the cause cannot be determined from the file and nothing has been supplied",
  "id": "C-717"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "The Vǫluspá is spoken by a vǫlva raised by Óðinn and is the first poem in the Codex Regius, written in Iceland around 1270",
  "source": "standard Old Norse scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-718"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "The closing stanzas' resemblance to Christian eschatology has been argued since the poem entered scholarship, with positions ranging from Christian interpolation to coincidence to composition at the meeting of the two",
  "source": "standard Old Norse scholarship",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "FLAGGED — three positions set out in the source note and none adopted",
  "id": "C-719"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "Some editors move or discount the final stanza on the grounds that a renewal ought not to end with a corpse-eating dragon; Thorpe prints it last",
  "source": "standard Old Norse scholarship; the file used",
  "location": "st. 65",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-720"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "The Codex Regius was lost for four centuries, rediscovered in 1643 by an Icelandic bishop, sent to the Danish king, held in Copenhagen and returned to Iceland in 1971",
  "source": "standard history",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "id": "C-721"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "The Vǫluspá has been enlisted since the nineteenth century by nationalist and later by extremist movements",
  "source": "standard history of reception",
  "location": "—",
  "type": "SECONDARY SCHOLARSHIP",
  "confidence": "HIGH",
  "status": "Stated briefly, with the observation that the poem's content resists the use",
  "id": "C-722"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "This is the only account in the book that describes the world after this one in detail",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT — the book's final comparative reading",
  "id": "C-723"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "Hesiod places the unsown field at the beginning of time and loses it; the Vǫluspá places it at the end and waits for it",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-724"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "Nothing else in the book allows an object to survive from one world into the next",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-725"
 },
 {
  "story": 30,
  "storyId": "S30",
  "tradition": "Norse · Iceland",
  "claim": "The poem gives the renewal in full and then, without comment, ends on a corpse",
  "source": "—",
  "location": "—",
  "type": "EDITORIAL INTERPRETATION",
  "confidence": "—",
  "status": "MARKED IN TEXT",
  "id": "C-726"
 }
]