Thursday, June 25, 2009

Ma Liang and His Magic Brush; and The Red Shoes. Repetitive Motion. Western Darkness.

This is about a Chinese story child, and his magic writing implement that will not stop doing what it does, when it is taken by the wrong person. What happens next?  Compare to The Red Shoes, also about repetitive motion. Watch for the uses of involuntary repetitive motion, a result once highly desired and practiced for - the muscle memory.  But in some stories, the repetitive motion takes over. What occurs when the repetitive motion becomes uncontrollable. It becomes a as a punishment, a morality idea, but thereafter -- See how East is bright, and West is dark in what it means.
Ideas cross cultural boundaries to reach a human condition. But how the cultures treat the theme?  Night and Day.
I.  Ma Liang and His Magic Brush

Here is a little boy named Ma Liang who is artistic and observant, though he finds little time for his pastime because of all the work he must do to help support the family.  One day, he falls asleep and has a wonderful dream. He was drawing with a real brush, and paint.

And, more wonderful, when he woke, he found a marvelous brush in his own hand.  Ah, he says.  I will try.  And he draws this, and it comes to life.  And he draws that, and it also moves on its own.

Then, a cormorant of pen and sketch spreads its wings and flies out to sea. Such a wonder!

I will do good with this gift, thinks the boy, and he does.  He draws nets for fishermen whose nets are in tatters, and words of his good deeds spreads.

Unfortunately, the emperor hears, and wants the pen for himself.  So he imprisons the boy and takes the brush in his own hand..

But the bad emperor wants only to benefit himself, and soon --- and then --- and still he kept going, and then the brush would not leave his hand, and it would not stop, it went on and it drew and it drew and the things came to life, and the jewels he coudl not stop drawing amassed around him higher and higher and on and....


Find parts of it, a google book at ://

A child can understand.  Live it. See it. Feel it. Learn from it.  Do good, and good comes back to you, that sort of thing.  Want all the good for yourself, and watch out.

II.  The Red Shoes.

The tale.  Now, reread The Red Shoes, by Hans Christian Andersen, and see the dark side pushed so far that the tale itself becomes scary. 

In the Hans Christian Andersen tale, find a girl who is given a pair of red shoes, but when she is adopted, they are burned. 

She cannot resist another pair when they appear, and must have them, the temptation is go great.  And, having the red shoes, while the other little girls in their black and gray file into the church; for a time the shoes are so wonderful.  All good things!  More and more, they open up the world to her.  But -- then the more she enjoys it, the more she cannot stop. Chop off my feet! So I can repent! And on the story goes....

See the ballet:  Moira Shearer in 1948, at :// for Part I.  Click on Part II in the left hand vertical menu, and go seamlessly to Part II.  See it all happen.  Across the stage after her flights into the joys and cinders of the world, the people who turn to paper before her eyes, come the The Christian overlay of sin, repentance, vanity, all the things that keep a story from being a tale of common sense, help-others morality that all can understand; and it becomes instead a frightening, threatening ideology. Watch out, little girl.  See what happened to little Karen here....See The Red Shoes, at ://

Listen for the Dies Irae as a booming undercurrent just barely recognizable in the ballet, and hear it as chant at ://; and a simpler version at ://

Again, the clergy, cold, pale, and the people, worse. No warmth, just in lock-step.  Ah,the girl, who indulged her talent, went on her own, shone until she dropped. And she did.  And the shoes?

Coming to a mall near you....

Now:  Back

Saturday, April 11, 2009

Tale: Who Will Bell The Cat? Piers Plowman; and 14th Century Social and Economic Theory

Who Will Bell The Cat

Where a later elaboration
improves the original.

Free Markets, Intervention Issues.
Aesop's simplistic Fable becomes Philosophical: a Model for Economics;

In Piers Plowman,
Poem by William Langland

Learn what happened after the mice acknowledged that their plan would not work, to save themselves by belling the cat. The idea was to construct an alarm to sound whenever the cat approached. Then the mice in the vicinity could escape. But no-one was willing to risk himself to do the belling. No-one emerged to do the deed.

William Langland was an Englishman in about 1377. He wrote a long poem, "Piers Plowman," and in it is a creative addition to Aesop's "Who Will Bell The Cat?"

But that addition - a kind of a post script - has been largely forgotten and the only tale we remember is Aesop's. It ends when noone will step up to implement the plan.

The Langland addition focuses on philosophy -- the consolation, in a way. What might have happened if the mice actually had succeeded in belling the cat - was it worse than what they were already enduring. If the cat had been saddled with a bell, so it could not catch its mice, would the population of mice so increase that everyone in the community would suffer. Would not many cats then come to enjoy the feast. And those new cats would not be wearing bells. Is it more in the common interest to allow a degree of death and destruction to a few, so the many can survive. Is the solution to watch out for one's own, one's own family, see that they are as safe as can be, and let others do the same.
The story:

A group of mice gets together to address a common problem of attacks on their numbers by the local feline, and decide that the solution is to bell the cat.

Most versions stop with the original from Aesop's fables, the mice unable to find anyone with the will or ability to take on the risk of belling the cat for the greater good, so the idea falls apart. See Aesop's Fables, Belling the Cat, at :// Aesop had a way of being brief.

Piers Plowman's character's post script:

The story, however, goes on in the later version by William Langland, in about 1377 - but his creativity does not get reported. The reported part also refers to no mouse man enough to bell the cat. See ://,+who+will/.

The unreported part of William Langland's version is more important: William Langland, 1332-1400. This is from his "Prologue to the Vision of Piers Plowman, Version B,} at History Guide, ://

Langland offers us a look at life among the poor in the 14th Century England.

Read slowly, absorb. Do a "find" for "mouse" to get to this section on belling the cat, because the Prologue is long: Fair use bits here. In the story, there is a mouse who continues with wisdom after the group finds it is unable to get someone to bell the cat. The wise mouse gets them to consider what would have happened, had they prevailed against this particular cat:

* * * * *
`Though we killed the cat yet there would come another,
To scratch us and all our kind though we creep under benches.
Therefore I counsel all the commons to let the cat be,
And be we never so bold to show to him the bell;:
:For better is a little loss than a long sorrow;
He's the fear among us all whereby we miss worse things.
For many men's malt we mice would destroy,
And the riot of rats would rend men's clothes,
Were it not for that Court cat that can leap in among you;
For had ye rats your will ye could not rule yourselves.
As for me,' quoth the mouse 'I see so much to come
That cat nor kitten never shall by my counsel be harmed,
Nor carping of this collar that cost me nothing.
Though it had cost me full dear I would not own to it
But suffer him to live and do just as he liketh:
Coupled and uncoupled to catch what they can.
Therefore each wise wight I warn to watch well his own.'
* * * * *

II. So, what is the moral?

To each his own interpretation of anything, but try this:

If the damage from a death-dealer is contained, and only the survival of some is at stake, a relatively small group, then apply the rule of tough. Leave the cat alone. A few will die, but the group will live.

If the damage extends too far, to the wellbeing of all, the demise of the entire community and repercussions thereafter, there may have to be a different result.

III. But What Do We Tell Our Children?

Then, see an absolutely ridiculous version of belling the cat: drippy, soft, foolishly surface, watered-down version for kids with no thoughts allowed to enter between their ears, at ://

Note that in the real story, there is more than just the mice who came up with the great solution to the cat problem - a bell on a collar. And more than the fact that the idea failed because noone came forth to actually do it.

IV. What else does it say?

This little tale is also a (would you believe) hymn to the free market, to be wary of interventions that could lead to worse.

So is the mouse's idea to limit any intervention that could be implemented, so it is truly temporary, lest greater evils result? He says that evern if the mice could kill this cat, another arises, is the idea, so be realistic.
So: Is this the moral for a modern age:

Regulate when needed, clearly needed for the really greater good,. not just to protect a few who were in the wrong place in the wrong time. Each to watch well his own in that case. Fair enough. Here: criteria met. Regulate, find the whatever means needed and available. Bonuses? May be unstoppable in retrospect, because of contract law. But recoup, Obama, recoup it.

Is that it? That works. Do it. A cat out there? Better is a little loss, than a long sorrow.

Fair use finis.

Wednesday, March 25, 2009

Tale: The Peasant In Heaven. Grimm; and the Bible's Camel

How hard it is to get into heaven?
Grimm says, a rich man gets in very 100 years.

The Bible analogizes (0r does it?)
to camels getting through eyes of needles.


Read: The Peasant in Heaven.
Then explore the role of translations
in what specifically we are told to believe.

Find this Grimm Tale at://

Why are there so few rich people in heaven. Glad you asked. A poor fellow arrived in heaven at the same time as a rich man. Such a celebration for the rich man! But no-one paid attention to the poor fellow.

Why, asked the poor man of St. Peter? Why? Why does no-one pay attention to me?

Because the poor often arrive here, says St. Peter, but a rich man only arrives once in a hundred years.

Fine: and now comes to mind a Bible story about how hard it is for a rich man to get into heaven. As hard as a camel passing through the eye of a needle. See Matthew 19:24. But go to the transliteration at :// It has "needle" and "camel" but lots of words not transliterated at all. Also at Mark - :// Still, could be the camel and the needle.
  • The difficulty for the rich in getting into heaven - easier for a camel to go through the eye of a needle than for a rich person to enter heaven. Some interpret it as meaning the shape of the gate itself, low so that a camel has to bow its head, and take a straight path. Thus, fine for the rich to get into heaven so long as they go through the gate on a straight path.
  • Others debunk the strained interpretation in favor of the more literal - it is just harder, thank you, ://
  • Then see the translators' issues with the meaning of the word given to us as "camel" at :// That says that the translation of camel is wrong. From the Greek, the word we see as "camel" is a close but misspelling from the word that should have been translated as "rope". It is harder to thread a needle with rope, than for a rich man to enter heaven or whatever.
Translations. Get us in trouble all the time. Nobody wants to find out their precious image is just plain wrong. Is that so? Are we stubborn as camels? Are they stubborn? or sensible, knowing their limits and what they will tolerate.

Tuesday, March 24, 2009

The Bawdy. The Lange Wapper, Flanders, at Antwerp's Steen

The Lange Wapper

Once upon a time, at the little town of Antwerp, there lived a giant so big that the people were dwarfed around him. And he had an Attribute that awed the whole country and there was a statue put up and that caused the women of the village and even beyond to come and hope and whatever and thereafter to have lots and lots of children. And so they did. And the town became famous.
The Lange Wapper, Steen, Antwerp, Belgium
Then, in the 17th Century, along came certain well-organized institutional religious persons.

And in the minds of these religious persons, the statue with the Attribute was unseemly. And they were jealous of the attention to it and the jocularity abounding about.

And they said, with gravitas, that such an Attribute on a statute was not to be used instead of doctrine.

Incensed, they declared that an Attribute was not to be used as an object of veneration. No longer could it be considered as having magical powers that superseded their institutional organized ways to ask for children.


They censored it. And the people were disappointed, and thought it silly for the uniformed ones to lop while imagination easily put the Attribute back, and with even more fun, but nonetheless, there they were. FN 2

But the people prevailed.

Centuries later, they named a great modern bridge "The Lange Wapper" - see ://

And they named a newspaper after it, see ://

But the grinches keep trying to mold the story and leave out the Attribute, see ://, as though little children have no sense of humor or, worse, no common sense. Others just say he roamed the streets looking for the drunkards. :// Now, in a pose like that, is he out looking for WUI's? FN 1

We are looking to see what the original Lange Wapper looked like - was it actually this one? This one looks too modern. Back in a sec.


FN 1 Go see. Behind there, in the picture, is the Steen - a castle in Antwerp, Belgium, at the entry to the city center, on the River Scheldt. There is a maritime museum inside.

Steen means a castle-like fortification, and this one is special because it was made of stones, perhaps in the 13th Century. At the time, most buildings were still made of wood. You can see the line where the big reconstructions started. See://

FN 2 Now, people in many places will rub a statue for luck, or to get a wish granted, or for homage. People also kiss statues, icons. See :// - scroll down past the icon of Mary for the description, the theology.

Gregor of Nin, Croatia

Here, in Nin, Croatia, see the great toe of Bishop Gregory. He used the local language for mass. But along came.... and he was out.

The toe is worn and shiny. The toe knows.

Monday, March 23, 2009

Tale: Jack, the Giant-Killer, King Arthur, Cornwall, Cormoran, and St. Michael's Mount

Jack, the Giant-Killer

Distraction and displacement as propaganda tools.

St. Michael's Mount, Cornwall, England

St. Michael's Mount is an island Cathedral site, with village and shops, where once Jack killed the Giant.

Mount St. Michael is on the way to the long Cornwall peninsula, England. This island monastery was modeled after Mont St, Michel, in France. But its history is not religous. It is here that the brave lad, Jack, slew the giant, named Cormoran, who was eighteen feet high; and if you measured him around, he measured nine feet.

The time was long ago - in King Arthur's time. The giant would sleep in a cave on top of the mountain there, and wade to land for his prey, heaving the hapless oxen, sheep and hogs on his great shoulders. He had a fierce tongue, apparently, striking fear in the people. But the giant did not eat people, so was not all bad.

Read the story at "The History of Jack the Giant Killer at ://

Saucy Jack dug a deep pit and lured the giant to fall in, and there whacked his head with a pick-axe.

Another giant, however, Blunderbore, heard of this and also met his end at the hands of Jack. Then came Galligantus, also done in. And the Welsh giant was induced to do himself in, and so on. The giants were falling!

What had the giants done to Jack? The first giant had only taken livestock for food, and had a scary mouth. Is that so bad? Is lack of real justification, is our Jack a serial killer? Consider.

When you visit St. Michael's Mount, get there at low tide so you can walk the cobbled causeway out to the island. The tide comes in fast - part of the old defense thinking - and we were up to our knees by the time we got across. Then it was back by little motor launch ferrying the folks home again.

But why is so little of this story known as originating there. Why do we only hear of angels, not Jack and the giants. Which is more fun? Why did the Christian story take over.

What happened after the Christians took over is a tale in itself in cultures around the world. The story of our Jack was subsumed, by the Christian Archangel's doings, and the mountain on the island with the cave became a monastery pilgrimage site. See :// Distract from the old tale with something new.

Why am I thinking of an amoeba now when I think of Christianity. The glob sees a bit of food and simply surrounds and overwhelms it by its bulk, absorbing it in. So the bit is no more. Effective, but not merit-based. Is that so? Boom.

Wednesday, January 28, 2009

Tales: The Big Birds. The Phoenix; The Turul

The Turul, Budapest

Cultural Big Birds

I. The Phoenix:

The Undying. Perishes in the Flames
But Its Ashes Give Rebirth

II. The Turul:
The Origins, Saving and Guiding of the Magyar

I. The Phoenix

Whose version of the Phoenix is the oldest: and what does it mean to each culture. Why the similarities? What common roots. See "Phoenix Rising: Mythical Realm at ://

Chinese - Feng Huang
  • symbolizes virtue and grace, prosperity, power; union of yin and yang, crushes nothing - it is so gentle - eats only dew (see Arabia below)
  • symbolizes the Empress - the Emperor would be the Dragon; only the Empress would wear the symbol, as it represnted power from the Phoenix to her
  • in home decor: means loyalty and honesty in the people who live there
  • in jewelry: the wearer has high moral values
  • composed of many parts: cock's beak, swallow's face, snake's neck, goose breast, tortoise back, stag hindquarters, fish tail
  • appeared first 7000 years ago - often attacking snake
  • seen in jade, or as good luck item;
  • 2200 years ago: represented the direction South (male and female phoenixes facing each other), carrying scrolls and singing song of the five whole notes of the scale; feathers of the basic five colors, black, white, red, green, yellow
  • Confucian virtues: loyalty, honesty, decorum, justice; put the phoenix on graves, tomes
Japanese - Ho Oo
  • Male is Ho, female is Oo
  • 6th-7th C AD
  • nests in pawlonia tree, only appears at birth of virtuous ruler, does good deeds, then returns to celestials. Or, appears only in just and prosperous times, very rare.
  • Symbol of royal family, especially Empress. Represents the sun, justice, fidelity, obedience
  • see it on mirrors, lacquerware, furnishings

Russian - Firebird

Arabia -
  • scarlet, gold, melodious, big as an eagle, a dawn song so enchanting that even the sun god stopped to listen
  • only one Phoenix lives at a time; life spans vary 500-12,994 years
  • as its death time approaches, it builds a pyre with aromatics, including myrrh, sets it alight, is consumed; and from its ashes three days later, it rises - some say from the midst of the flames; the newly young phoenix takes the ashes and puts them into an egg of myrrh and takes it to the city of the sun, Heliopolis to the altar of the sun god.
  • represents death and rebirth of the sun; lives on dew, kills nothing, crushes nothing,
  • early references Hesiod in 8th C BC, and Herodotus in 5th C BC, references to Ganges also, Assyria,

Native American - Yel

Eqyptian - Benu
  • longing for immortality
  • heron, depicted with two large head feathers, ostrich plumes, or crown, or disc of sun
  • its cry marked the beginning of time, at creation as dry land appeared,
  • manifestation of resurrected god Osiris; perches in sacred willow
  • Clement of Rome (end of 1st Century AD) made allegory: the phoenix now represented the risen Christ, life after death; also the undying Rome and it appears on Roman coins

II. The Turul

Massive. There above the highway on the mountain, 'way up. Huge wingspan. On the way from Bratislava to Budapest. See Hungary Road Ways, Turul.

Meet the great mythical falcon, there on the top of the tree of life, appearing variously in the "Altaic" culture (have to look that up) as a vulture, and in the Sumerian as the im-"Dugud" eagle with its lion head. Divine intervention through the messenger, Turul , established the royal family, according to the version of the Arpad clan (another to look up). The Turul appears in Asian legends as bringing the priesthood to Emesha, a woman, and ensured her fertility. /And so, the line of rulers.

The Turul is also the symbol of the House of Attila. Find all this at "The Legend of the Turul" at :// The problem at the site is the typeface - tiny - but it does compress the information down. Easier to skim to what you may want. Find youreyeglasses first.

Sunday, January 18, 2009

Fey Tales: Willing Suspension of Disbelief. Selling the Otherwise Unbelievable

Bog. Who lives here? Mwah ha ha.

The World of the Fey:

Imagination and "Tetch" in Fairy Tale;

The Prophetic and the Inspired in Religion

Expressing truths sideways; buying the sell.

Believe! Click your heels. Clap your hands. Why do we do it?

Samuel Taylor Coleridge wrote of the suspension of disbelief back in 1817 - see site from the University of Pennsylvania at ://

That willing disbelief constitutes what he called a "poetic faith." The process in this poetic faith first requires a semblance of truth, or some fact for persuasion purposes, just enough to get the reader over the hump of disbelief for the time being. Enough to perhaps get hooked.

We use it all the time in entertainment, religion, fairy tales, politics. Why does it work so well?

Psychoanalysis may call this process of suspending disbelief as dependent on "regression" in order to work. See blurb at PsyArt Online Journal at :// Do we go back to being children, waiting to be fed.

Kant just called it "false belief," see the PsyArt blurb.

These ideas can start explaining the process, but not why we are so ready to jump on board. Disbelief. We need disbelief. Why suspend it? Disbelief is a brake on imagination and inspiration both, an anchor in reality. See disbelief at ://

1. We like entertainment mixed with politics.

Look at one person impersonating another, conjuring up while on stage. Look at the wealth of information and persuasion conveyed, in a look, a gesture. Tina Fey? See, or not, video at :// The point is not the politics here, but the example of an eerie ability to channel, conjure, by inflection, gesture, mimicry, barbing. Truly fey.

2. We like mystery, vague threat, the chill of someone who knows
  • an otherworldly foreboding of doom,
  • fated,
  • otherworldly,
  • visionary,
  • able to see the future.
In fey tales, prophesies come true, at one extreme. Anointed ones arrive to fit the bill. Or, at the other, seen as jest a little bit tetched - quaintly unconventional - see ://

3. We never grew up, no we'll never grow up

We want (judging from films, video games, books) What is the role of fantasy and scariness, suspending disbelief, focusing on oddity, and strange explanations and warnings, in a child's upbringing. What do our imaginings or beliefs reflect. A truth or a need? Whose view is imagination, or manipulation; and whose is inspiration. What is fable, and what is parable. Battles are fought. What is Fey-ble?

Call the fey "religion" and it becomes doctrine. Call the fey a "fairy tale" and it gets told at bedtime.
The world of film engages this as a matter of course. See Media College at :// It must "seem" believable, or the person must want so so badly to believe - as in politics - that they will follow anyone who says what they want to hear. But without a kernel of credibility, mere confusion and ridicule can result.

The sense that there is Truth in the Oblique.

Can truths be best expressed by the oblique, the angle from the side; not the direct examinaiton of a lab microscope slide with the amoebas, and the petri dish and the magnifying glass for human truths. The angle in.

Is that the appeal, the survival ability of the fey. Truth through the oblique. The fey, the tales. The sideways.

Is that why so many religions adopt the fey that exists in the locale when the new religion comes in to convert the loals, spin the fey that was already there, into their own. Because the local fey does indeed convey truths.

That is the key to survival of the fey. Any that did not convey some truth would drown in the bog, not wait there for the passerby, to inspire or destroy.

5. The Range of Themes.

We still do it. We are attracted to the fey. Even prefer it to the dogma plunked on top, forcing an interpretation.

Tree, just past the clearing in the deep wood. It will soon be hungry again. Run home, little child. It is getting dark ....

5.1 Getting back in touch with the fey.

First, go to a commercial bookstore and sit in the children's section and read a while. Go to the Tolkien level for reading for older young people and adults. See the Science Fiction, the Fantasy sections. We love it as a culture. See the kids' gaming areas.

Then look back at the characters and events and warnings and oddities recorded with such care in older tales - try this site: "Faerie and Fairy Names," at ://

That offers a context, a description, and the kinds of activities of all those folk.
  • Great Britain,
  • Romania,
  • Slav,
  • Eskimo,
  • Assyrian,
  • Jewish,
  • German,
  • Inca,
  • etc
Any ancient heritage - see them there, in the lists of their beings. Which ones help who else, which fake being this or that, which craft mischief, which similarities carry over like memes. Are we imagining our place, or are we inspired as we express it.

Tuesday, January 13, 2009

Genesis Before "Genesis" - Early Tales of Origins I, Transliteration Series. OT Excerpt

Genesis Pre-Genesis

Tales of Beginnings -
 Early Texts Transliterated
Transliteration Series I

Out of a Textual Whole,
What Do Cultures Then Elect to Emphasize
A read-aloud creation cultural story here. Early Hebrew text, transliterated, a mechanical, word-for-word presentation, this small portion (Genesis 1-4) culled from this site: Scripture4All.  Compare various transliteration sites for the true breadth of possible meanings of earliest texts. Paleo-Hebrew is not given here: a next project. Skip our own cultural narrative versions, for now. Absorb the early flow, if you can, free of your own taught-theology, if any.

Hear: Hear these words as a tale of origins, as any culture has a tale of origins. A tale, a myth, an inspired idea even about understandings of first creations, is something to be told. Take an index card to hold your place on each line, and see how the words flow, and what impressions you get from the text. This format is as free of later theologies as we can get so far.

Here: Here we offer fair use and transformative use of transliterated equivalent of Genesis 1-4, a portion of the entire Old Testament transliterated mechanically (mechanical translation) in an interlinear format with notes and symbols explaining, at At that site find the entire Old Testament transliterated in that painstaking interlinear way, word by word corresponding to each hebrew construct, from early Hebrew; and the entire New Testament transliterated from Greek. *

Tablet Sources, Parchments?*
in beginning he created Elohim the heavens and the earth and the earth she became chaos and vacancy and darkness over surfaces of abyss and spirit of Elohim vibrating over surfaces of the waters and he is saying Elohim he shall become light and he is becoming light and he is seeing Elohim the light that good and he is separating Elohim between the light and between the darkness and he is calling Elohim to (the) light day and to (the) darkness he calls night and he is becoming evening and he is becoming morning day one and he is saying Elohim he shall become atmosphere in midst of the waters and he shall become separating between waters to waters and he is making Elohim the atmosphere and he is separating between the waters which from under to (the) atmosphere and between the waters which from on to (the) atmosphere and he is becoming so and he is calling Elohim to (the) atmosphere heavens and he is becoming evening and he is becoming morning day second and he is saying Elohim they shall be flown together the waters from under the heavens to place (ri)and she shall be seen the dry and he is becoming so and he is calling Elohim to (the) dry land and to confluence of the waters he called seas and he is seeing Elohim that good [Our Genesis 1:11-19] and he is saying Elohim she shall cause to vegetate the land vegetation herbage sowing seed tree of fruit making fruit to species of him which seed of him in him on the land and he is becoming so and she is (bring)ing forth the land vegetation herbage sowing seed to species of him and tree making fruit which seed of him in him to species of him and he is seeing Elohim that good and he is becoming evening and he is becoming morning day third and he is saying Elohim he shall become luminaries in atmosphere of the heavens to to separate of between the day and between the night and they become for signs and for appointments and for days and years and they become for luminaries in atmosphere of the heavens to to (give) light of on the earth and he is becoming so and he is making Elohim two of the luminaries the great ones the luminary the great to ruling of the day and the luminary the small to ruling of the night and the stars and he is giving them Elohim in atmosphere of the heavens to to (give) light of on the earth and to to rule of in (the) day and in (the) night and to to separate of between the light and between the darkness and he is seeing Elohim that good and he is becoming evening and he is becoming morning day fourth [Our Genesis 1:20-28] and he is saying Elohim they shall roam the waters roamer of soul living and flyer he shall fly over the earth on faces of atmosphere of the heavens and he is creating Elohim the monsters the great ones and every of soul the living the moving which they roam the waters to species of them and every of flyer of wing to species of him and he is seeing Elohim that good and he is blessing them Elohim to to say (be) fruitful you and increase you and fill you the waters in (the) seas and the flyer he shall increase in (the) earth and he is becoming evening and he is becoming morning day fifth and he is saying Elohim she shall forth the earth soul living to species of her beast and moving and animal of him land to species of her and he is becoming so and he is making Elohim animal of the land to species of her and the beast to species of her and every of moving (animal) of the ground to species of him and he is seeing Elohim that good and he is saying Elohim we shall make human in image of us as likeness of us and they shall sway in fish of the sea and in flyer of the heavens and in (the) beast and in all of the earth and in every of the moving (animal) the one moving on the land and he is creating Elohim the human in image of him in image of Elohim he created him male and female he created them and he is blessing them Elohim and he is saying to them Elohim (be) fruitful you and increase you and fill you the earth and subdue you her and sway you in fish of the sea and in flyer of the heavens and in every of animal the one moving on the land [Our Genesis 1:29-31'and he is saying Elohim behold I give to you every of herbage seeding seed which on surfaces of all of the earth and every of the tree which in him fruit of tree seeding seed for you he is becoming for food and for every of animal of the land and for every of flyer of the heavens and for every of moving animal on the land which in him soul living and every of green herbage for food and he is becoming so and he is seeing Elohim all of which he made and behold good very and he is becoming evening and he is becoming morning day of the sixth [Our Genesis 2:1-10] and they are being finished the heavens and the earth and all of host of them and he is finishing Elohim in (the) day the seventh work of him which he did and he is ceasing in (the) day the seventh from all of work of him which he did and he is blessing Elohim day of the seventh and he is making holy him that in him he ceased from all of work of him which he created Elohim to to do of these genealogical annals of the heavens and the earth in to be created of them in day of to make of Yahweh Elohim earth and heavens and any of shrub of the field ere he is becoming in (the) earth and any of herbage of the field ere he is sprouting that not he caused (the) rain Yahweh Elohim on the earth and human (there) is no to to serve of the ground and humidity he is ascending from the earth and he irrigated all of (sur)faces of the ground and he is forming Yahweh Elohim the human soil from the ground and he is blowing in nostrils of him breath of lives and he is becoming the human to soul living and he is planting Yahweh Elohim garden in Eden from east and he is placing there the human whom he formed and he is causing (to) sprout Yahweh Elohim from the ground every of tree being coveted to sight and good for food and tree of the lives in midst of the garden and tree of the knowledge of good and evil and stream forth (go)ing from Eden to to irrigate of the garden and from there he is being parted and he became to four heads [Our Genesis 2:11-19[ name of the one Pison he the one surrounding all of land of the Havilah which there the gold and gold of the land the (s)he good there the pearl and stone of the onyx and name of the stream the second Gihon he the one surrounding all of land of Cush and name of the stream the third Hiddekel he the one going east of Asshur and the stream the fourth he Euphrates and he is taking Yahweh Elohim the human and he is leaving him in garden of Eden to to serve of her and to to keep of her and he is instructing Yahweh Elohim on the human to to say of from any of tree of the garden to eat you shall eat and from tree of the knowledge of good and evil not you shall eat from him that in day of to eat of you from him to die you shall die and he is saying Yahweh Elohim not good to be of the human to alone of him I shall make for him helper as in front of him and he is forming Yahweh Elohim from the ground every of animal of the field and every one of flyer of the heavens and he is bringing to the human to to see of what he shall call to him and all which he is calling to him the human soul living he name of him [Our Genesis 2:20-25] and he is calling the human names to all of the beast and to flyer of the heavens and to every of animal of the field and for Adam not he found helper as in front of him and he is causing fall Yahweh Elohim stupor on the human and he is sleeping and he is taking one from angular (organ)s of him and he is closing flesh under her and he is building Yahweh Elohim the angular (organ) which he took from the human to woman and he is bringing her to the human and he is saying the human this one the once bone from bones of me and flesh from flesh of me to this one he shall be called woman that from man she was taken this one on so he is leaving man father of him and mother of him and he clings in woman of him and they become to flesh one and they were two of them naked ones the human and woman of him and not they are shaming (them)selves [Our Genesis 3:1-10]
and the serpent he became crafty from all of animal of the field which he made Yahweh Elohim and he is saying to the woman indeed that he said Elohim not you shall eat from any of tree of the garden and she is saying the woman to the serpent from fruit of tree of the garden we are eating and from fruit of the tree which in midst of the garden he said Elohim not you shall eat from him and not you shall touch in him lest you shall die and he is saying the serpent to the woman not to die you shall die that one knowing Elohim that in day of to eat of you from him and they are unclosed eyes of you and you become as Elohim ones knowing of good and evil and she is seeing the woman that good the tree for food and that yearning he to the eyes and being coveted the tree to to make intelligent of and she is tasting from fruit of him and she is eating and she is giving moreover to man of her with her and he is eating and they are being unclosed eyes of two of them and they are knowing that naked ones they and they are sewing leaf of fig (tree) and they are making for them(selves) girdle-(skirts) and they are hearing sound of Yahweh Elohim walking in (the) garden to wind of the day and he is hiding self the human and woman of him from faces of Yahweh Elohim in midst of tree of the garden and he is calling Yahweh Elohim to the human and he is saying to him where you and he is saying sound of you I heard in (the) garden and I am fearing that naked I and I am hiding [Our Genesis 3:11-19] and he is saying who he told to you that naked you from the tree which I instructed you to so as not to eat of from him you ate and he is saying the human the woman whom you gave with me the she gave to me from the tree and I am eating and he is saying Yahweh Elohim to (the) woman what this you did and she is saying the woman the serpent he lured me and I am eating and he is saying Yahweh Elohim to the serpent that you did this being cursed you from all of the beast and from all of animal of the field on torso of you you shall go and soil you shall eat al of days of lives of you and enmity I am setting between you and between the woman and between seed of you and between seed of her he he shall hurt you head and you you shall hurt him heel to the woman he said to increase I am increasing grief of you and pregnancy of you in grief you shall (give) birth sons and to man of you impulse of you and he shall rule in you and to Adam he said that you listened to voice of woman of you and you are eating from the tree which I instructed you to to say of not you shall not from him being cursed the ground in sake of you in grief you shall eat her all of days of lives of you and thorn and weed she shall sprout for you and you eat herbage of the field in sweat of nostrils of you you shall eat bread until to return of you to the ground that from her you were taken that soil you and to soil you shall return and he is calling the human name of woman of him Eve that she she becomes mother of all of living one and he is making Yahweh Elohim for Adam and for woman of him tunics of skin and he is clothing them and he is saying Yahweh Elohim behold the human he became as one from us to to know of good and evil and now lest he is stretching (forth) hand of him and be taking moreover from tree of the lives and he eats and he lives for eon and he is sending (away) himYahweh Elohim from garden of Eden to to serve of the ground which he was taken from there and he is driving out the human and he is causing (to) tabernacle from east to garden of Eden the cherubim and flame of the sword the one turning her to to guard of way of tree of the lives [Our Genesis 4:1-10] and the human he knew Eve woman of him and she is (becom)ing pregnant and she is (giv)ing birth Cain and she is saying I acquired man (with) Yahweh and she is proceeding to to (give) birth of brother of him Abel and he is becoming Abel shepherding of flock and Cain he became serving of ground and he is becoming from end of days and he is bringing Cain from fruit of the ground present (offering) to Yahweh and Abel he brings moreover he from firstlings of flock of him and from fat of them and he is (giv)ing heed Yahweh to Abel and to present (offering) of him and to Cain and to present (offering) of him not he gave heed and he is (be)ing hot to Cain very and they are falling faces of him and he is saying Yahweh to Cain to what he (is) hot to you and to what they (are) downcast faces of you not if you are (do)ing good to lift (up) of and if not you are doing good to (the) portal sin (offering) reclining and to you impulse of him and you you are ruling in him and he is saying Cain to Abel brother of him and he is becoming in to become of them in (the) field and he is rising Cain to Abel brother of him and he is killing him and he is saying Yahweh to Cain where is Abel brother of you and he is saying not I know one keeping brother of me I and he is saying what you did voice of bloods of brother of you ones crying to me from the ground [Our Genesis 4:11-19]
and now being cursed you from the ground which she opened wide mouth of her to take of bloods of brother of you from hand of you that you are serving the ground not she shall proceed to give of vigor of her to you one roving and one wandering you shall become in (the) earth And he is saying Cain to Yahweh great depravity of me from to bear of behold you drive out me the day from on faces of the ground and from faces of you I shall be concealed and I become one roving and one wandering in (the) earth and he becomes every of one finding of me he shall kill me and he is saying to him Yahweh therefore every of the killing of Cain sevenfold he shall be avenged and he is placing Yahweh for Cain sign to so as not to smite of him every of one finding of him and he is going forth Cain from to faces of Yahweh and he is dwelling in land of Nod east of Eden and he is knowing Cain woman of him and she is (becom)ing pregnant and she is (giv)ing birth Enoch and he was building city and he is calling name of the city as name of son of him Enoch And he is being born to Enoch Irad and Irad he generated Mehujael And Mehujael he generated Methusael and Methusael he generated Lamech and he is taking for him Lamech two of women name of the one Adah and name of the second Zillah [Our Genesis 4:20-26] and she is (giv)ing birth Adah Jabal he he became father of one dwelling of tent and cattle (man) and name of brother of him Jubal he he became father of every of one handling of harp and shepherd’s pipe and Zillah moreover he she (gave) birth Tubal-Cain one forging of every of one tooling of copper and iron and sister of Tubal-Cain Naamah And he is saying Lamech to women of him Adah and Zillah listen you voice of me women of Lamech (give) ear you saying of me that man I killed for injury of me and boy for welt of me that sevenfold he is being avenged Cain and Lamech seventy and seven and he is knowing Adam further woman of him and she is (giv)ing birth son and she is calling name of him Seth that he set forth Elohim seed another instead of Abel that he killed him Cain And to Seth moreover he he was born son and he is calling name of him Enosh then He is started to to call of in name of Yahweh


* Considerations
  • See the evolution in our own texts, from these early creation concepts and words, to what is emphasized now in any Bible you have around the house. How did we get from this to that? As in any cultural tales, whose interest is served by revisions and interpretations that are made from time to time, what is the purpose, of the changes.
  • Even here, see the choices made among alternatives for the mechanical translation - see how others interpreted the texts, as at :// Young's Literal there, for example. But he was Victorian, and are we ever free of our culture? Even Jerome and his translating into Latin. Substitute another of the choices, and the meaning changes. Age-old issue of shaping. And at scriptures4all, no translation of "kngdv" in the margin narrative.
Our interest
  • presenting a new format, a new communication here. This is not a copy of scripture4all - it puts those translations words in a scholarly, analytical unreadable form. Do look up that site up to appreciate the scholarly work and presentation there. We sought the narrative.
  • distil the narrative content of the story that results from that exhaustive and exhausting transliteration at the scripture4all site.
  • Compare the transliteration here with others, as at :// (see Young's "Literal" there as well, but his Victorian background seems to shape even what he says). But how else to get the flow, unless we take away the scholarly and leave merely transliterated words.
We like seeing early texts as they read today, as the words flow or bump along to our ears, not just in how the transliterator got there in not scholarly equivalence of terms. That critique is for experts.

Use of "Tale" for Biblical material is a generic concept for cultural story transmission. The term does not diminish the belief of those who believe in a literal inspiration of any particular story. Our format, the original, no-punctuation, no verse, all terms equal, raises the issue instead, for those who believe literally, of which "literal" is chosen for belief by a culture. What is"literal." For what purposes, by whom, defined how, and when and why. Versions of tales change. See all the versions of Bibles out now. See also topics at Martin Luther's Stove, Eden's Mystery Job Description.