bali_S07.md

world/regions/bali/page/bali_S07.md

Section 7 — Architecture and Engineering

CANON SUBORDINATION — this document is PROPOSAL-TIER: it serves canon and never outranks it.

The canon: the CVD · the T1 foundation docs · the T0 registries (registries/) · the spine

(docs/spine/CH_*.md) · the region pages (_source/02_Tier_2_Region_Pages/). Authority order: docs/DOC_MAP.md § 0.

Canon served: NONE FOUND — this document cites no canon anchor anywhere in its body.

Do not build from it alone: open the spine node (docs/spine/CH_NN.md), the region page

(_source/02_Tier_2_Region_Pages/), and the T0 registry your work targets, and derive from those.

READ THAT CANON FIRST — open it and derive from it before you build anything from this document.

If this document disagrees with canon, CANON WINS and this document is the defect — fix the

document, never the canon. Nothing here is applied until it is ratified into canon.

REAL cultural architecture is reference-built, never raw-generated (§17.1); generation is

sanctioned for fantastical/vril structures only. Bali's built environment is this region's

strongest single claim on the rewards-intelligence pillar, and the claim is not decorative: the

island carries a documented, dated, still-working hydraulic system, a proportional building

system keyed to the human body, and a temple grammar whose every element has a stated reason.

The section's binding frame is the anti-fringe one the spine already fixes — the subak's order is

attested engineering and social science held as achievement, never lost-technology mysticism

[SRC: SRC_00157 — Eiseman, Bali: Sekala & Niskala, p. 2]. Everything below is buildable as real

mathematics, real statics, and real hydrology, and the player who studies it is meant to be paid

for studying it.

Two disciplines bind the whole section. The spine's Ch-4 lesson phrase for the subak is a negated

agent-noun construction, lexically the banned who-frame pattern even though nothing in this

material touches the antagonist; it stays design-layer and never reaches surfaced text, and the

affirmative form this page uses instead — an island that coordinates itself from the bottom up,

temple by temple and canal by canal — carries the same meaning and ships safely. And the source

that anchors most of this section is a 2011 World Heritage dossier that documents a living system

across a millennium, so its era strata are separated explicitly below: what the ~1200 CE present

frame carries is stated as present frame, and what the record dates later is carried as forward

horizon or authorial build material, never asserted as present-frame history.

The subak: the engineering crown

The subak is a cooperative, multi-level water-temple irrigation system that governs the terraced

volcanic hills through shared allocation and ritual scheduling — collective-action engineering

owned in common by the cultivators who work it, and a living UNESCO-recognized achievement to be

rendered as attested engineering and governance [SRC: SRC_00157 — Eiseman, Bali: Sekala &

Niskala, p. 2]. Each subak is a specialized institution rather than a village, most of them

holding a written legal code, the awig-awig, that details the rights and responsibilities of

membership [SRC: SRC_00251, p. II-2 — Cultural Landscape of Bali Province, the UNESCO nomination

dossier (2011)]; by the eleventh century these irrigation jurisdictions already cross-cut village

boundaries [SRC: SRC_00251, p. II-55]. Irrigation water is held as the gift of the Goddess of the

Lake, Dewi Danu, with the subaks entrusted with the management of that gift and farmers

contributing a share of harvest to the rites of the subak temples [SRC: SRC_00251, p. II-2],

which is why the engineering and the ritual calendar are one system and not two.

The system's agronomic pay-off is geochemical and real: the Batur caldera eruption laid a

mineral-rich ignimbrite over southern Bali, which became the island's ricebowl [SRC: SRC_00251,

p. II-2], and monsoon rain leaches those nutrients out of the volcanic landscape and carries them

to the fields in the irrigation water itself [SRC: SRC_00251, p. II-4], so the canals are a

fertilizer-delivery network as much as a water supply. The volcanic-soil chain belongs to Section

1 and Section 9; what belongs here is the consequence — the hydraulic works are what convert a

volcano's output into a harvest, and a player who diverts water is moving fertility, not just

flow.

The proportional dividers

At every branching point the flow is split by stone proportional dividers, cut so that anyone

standing at the junction can tell at a glance how much water is running into each canal and so

verify that the division matches the agreed-upon schedule [SRC: SRC_00251, p. II-5]. This is the

system's most quietly brilliant piece of engineering and the most directly playable: the

allocation is not recorded in a ledger a headman controls, it is legible in the stone itself, so

verification is public, instantaneous, and available to every farmer on the branch. A schedule

enforced by geometry needs no enforcement officer.

Naming discipline: the dossier attests the dividers only by description, not by vernacular name.

The audit verified that neither of the two vernacular terms circulating in the harvest occurs

anywhere in the source, and supplying an unattested local word inside living-tradition substrate

is exactly the authenticity failure §17.1 guards against — it would read as authoritative

cultural detail while being uncited, and it would flow straight into the Section-17 localization

glossary. This page therefore carries the dividers descriptively until a source that genuinely

attests a term is acquired, and Section 16 takes the verify-list entry.

Boundary-crossing tunnels and the undagi aungan

Where a ridge stands between a river and the terraces that need it, the Balinese answer is to go

through the ridge. Each weir diverts the flow of a short stretch of river into a small irrigation

tunnel, usually no taller than a man and about a metre wide; the tunnels angle sidewise and

emerge a kilometre or more downslope to flood terraces carved into the flanks of the volcanoes,

and where a supply exceeds one subak's need the canals and tunnels are extended to carry the

excess to more distant subaks downstream. By these means small quantities of water are delivered

with astonishing accuracy to terraces as much as several kilometres from their source, and over

the centuries small teams of skilled workers drew the water out in long spidery threads across

the slopes of the sacred mountains [SRC: SRC_00251, p. II-3]. That is the present frame's

hydraulic vocabulary in the dossier's own words, and it is enough to build on without borrowing

anything later.

The historical detail that makes this section canon-grade is that the tunnel engineers are a

named, paid profession in the documentary record. The undagi aungan — irrigation-tunnel

specialists — appear in the Bebetin inscription of AD 896 in a list of professional artisans who

worked for pay, which the dossier reads as evidence that demand for irrigation construction was

already sufficient to support them as independent specialists [SRC: SRC_00251, p. II-54]. Tunnel

experts are named again in the Batuan inscription of AD 1022 [SRC: SRC_00251, p. II-55]. Bali in

the present frame is therefore not a place where irrigation happens to work; it is a place with a

three-centuries-deep tradition of professional hydraulic engineers who are hired, paid, and

recorded by name of trade. That is the fact to build the Trade-8 substrate seed on.

Craft reputation is regional in the record as well, though the attestation is late: the dossier

carries a 1921 Dutch colonial engineering report noting that the best tunnel builders are found

in Klungkung and enjoy a very good reputation all over the island, so their help is always

invoked for that kind of work [SRC: SRC_00251, p. II-73]. That is documentary provenance rather

than present-frame history, and the page uses it only as authorial licence for the pattern — a

tunnel craft with named centres of excellence whose specialists travel — never as a ~1200 CE

place-name claim. The long modern bores belong to the same later stratum: the dossier's 160 m

tunnels are a post-1960 figure for the Batukaru region, built once government aid and cement

arrived, and they stay out of the present frame entirely [SRC: SRC_00251, p. II-72].

Playable surface (Trade 8 Engineering, seeded here ahead of its Ch-27 home base): apprenticing

to a tunnel cut is a genuine statics-and-hydraulics problem — survey the fall of the land, choose

the tap-point on the river, hold the gradient across the bore, and the flow either arrives at the

far terraces or it fails [SRC: SRC_00251, p. II-3]. Solutions are graded by the real hydraulics

rather than by force. This is directed freedom with a correct answer the world will show you,

which is what the rewards-intelligence pillar asks for.

Storage dams — a later stratum, held as forward horizon

The island also learns to bank water at scale, and the record is explicit about when. The dossier

places the creation of larger dams at downstream locations in the second half of the second

millennium CE, under royal patronage and after the older high-elevation sites of Pakerisan and

Batukaru were long established, and it notes that the later Balinese kings supported the subaks'

practical and ritual work rather than taking direct control of irrigation [SRC: SRC_00251, p.

II-72]. The dams themselves are documented later still, by colonial engineers: the 1921 report of

O. W. Sörensen describes large earthen storage dams built by groups of subaks, with the labour

and the cost borne by those who would later profit from the dam, dams of great height up to 35 m

in the district of Gianyar, an earthen blocking dam built well above flood height with an

overflow canal dug on one bank, and a small water temple placed atop the larger ones; the old

indigenous dam of Badung is described as a roughly 40 m earthen dam with two overflow canals and

an outlet delivering water for about 478 bouw of sawah, the report's own land unit [SRC:

SRC_00251, p. II-73; p. II-74]. The Pejeng dam within the Pakerisan area is photographed under

construction by local subaks in 1925 and is a working modern waterwork under public management

[SRC: SRC_00251, p. II-74; p. II-35].

Build handling: this is a real and un-softened indigenous achievement and it stays on the page at

full specificity, but it is a LATER stratum. A forty-metre earthen dam raised by village labour

is a silhouette worth building, and its home is the forward time-fluctuation window and the

world-state strata, not the ~1200 CE present frame, where the attested works are weirs, tunnels,

canals, aqueducts and terraces. Section 18 owns the window; Section 19 owns the strata.

The documentary record that dates the works

The engineering claim is not inferred from surviving stone; it is dated by royal inscription. The

record the dossier assembles is the backbone of every date this section asserts.

Alongside the inscription sequence the dossier records a time-reckoning system keyed to the

rice-growth cycle [SRC: SRC_00251, p. II-4] — the calendar and the hydraulics are the same

instrument read two ways, and the calendrical half is Section 5's. Against a ~1200 CE present

frame this table is the region's chronological floor: the works the player walks are already

between a generation and three centuries old, the vocabulary for them is already in writing, and

the Bebetin engineers of AD 896 and the 914 CE Blanjong pillar named in the page header stand

within a single generation of each other. The 1181 charter is the closest anchor of all, nineteen

years short of the present frame.

Design consequence worth binding: population-genetic work reported in the dossier reconstructs a

budding-deme spread in which irrigation began around the springs and rivers highest upstream, the

easiest sites to develop with traditional technology, and budded downstream as population grew,

placing the Pakerisan and Sebatu subaks probably among the oldest in Bali and originating before

the twelfth century [SRC: SRC_00251, p. II-68; p. II-70]. That finding is modern laboratory

science and is authorial-only: a ~1200 CE player cannot investigate a chromosomal diversity

gradient, and the finding never appears as era-present investigable lore. What it does govern is

the build — the upstream Pakerisan-side terraces are dressed as the ancient ones and the

downstream fans as the newer work, so the landscape itself carries a true history the player can

feel without being told. The same passage sets a second build constraint: most of the western

expansion into what became Bali's ricebowl, the Batukaru and Tabanan side, occurred after the

close of the Classical era in the fourteenth century [SRC: SRC_00251, p. II-68; p. II-70], so the

western terraces are dressed young and thin at ~1200 CE against the deep, dense Pakerisan

landscape. The lineage framing stays strictly settlement history; any drift toward

bloodline-mystical reading is out (the vril firewall applies to every lineage claim).

The nested water-temple hierarchy as physical plant

The coordination layer is built infrastructure, not an abstraction. It nests upward from the

field shrine (bedugul) at the corner where irrigation water first enters a farmer's fields, to

the subak temple, to the Ulun Swi at the head of the terraces, to the regional Masceti, to the

crater-lake temple at the top of the watershed [SRC: SRC_00251, p. II-6]. Every weir or spring

carries its own shrine to the Deity of the Weir, and each canal's block of terraces — usually a

kilometre or more downstream from the weir — its Ulun Swi, the Head of the Rice Terraces temple:

the tutelary presences are attached to the hydraulic components themselves, one shrine per piece

of working plant [SRC: SRC_00251, p. II-45]. Membership follows the water and nothing else: a

temple's congregation is exactly the farmers who share its source, so the larger the source the

larger the congregation, and because the crater lake is regarded as the ultimate origin of every

spring and river, the congregation of the supreme crater-lake temple, Pura Ulun Danu Batur, is

all of them [SRC: SRC_00251, p. II-5; p. II-19]. The dossier's documented modern scale for that

rule is a congregation of more than 250 subaks and a redistributive centre whose priests are

consulted on water rights and on the founding of new irrigation systems [SRC: SRC_00251, p.

II-5]; the present frame carries the rule and a proportionally smaller island, never the modern

count. Physically this means the player can read the scale of a watershed off the size of the

temple standing at its head, which is a navigational and inferential tool the world hands over

for free.

A symbolic axis rides the same plumbing and is load-bearing for the build: upstream water is

life-giving and is gathered in sacred vessels; downstream water is cleansing and is left running

to carry impurities to the dissolving sea [SRC: SRC_00251, p. II-7]. Water direction is therefore

meaning as well as gradient, and a canal's place in the sequence tells you what it is for.

Two routing statements the page owes plainly. The authority half of this hierarchy — who

arbitrates, whose lawbook governs a dispute, and what standing is won or lost by forcing a share

— is Section 8's material and is queued there, not settled here. And Pura Ulun Danu Batur sits on

the Batur crater rim, which the Zone Catalog does not currently carry; a crater-rim water-temple

zone is a pending Zone Catalog ruling, so the apex temple is held at region grain and is

deliberately NOT routed into besakih_mother_temple. Staging one community's temple, goddess and

documented sacred history at a neighbouring community's temple would be a §17.1 misattribution,

and an honest gap is better than a wrong zone.

Asta kosala kosali: the body as the measure

Balinese building runs on an anthropometric proportional system, asta kosala kosali, a complex

series of rules that dictate the layout, size and proportions of every building in the house

compound and of traditional structures generally, on the principle that the home is a living

thing and must be harmonious with the body of the family patriarch [SRC: SRC_00157 — Eiseman,

Bali: Sekala & Niskala, p. 9]. The system is administered by the undagi, the traditional

architect, who before anything else takes measurements from the body of the head of the

household: the length of the index finger, the width of the little finger, the width of the three

middle fingers, and the width of the second joint of the index finger, from which three notched

bamboo sticks, the gagulak, are cut as the measuring rods for the pillars — the pillars governing

the size of the buildings. The compound's own layout is set from the length and width of the

owner's foot, and the outside wall dimensions from the span of his outstretched arms and the

distance from elbow to outstretched thumb [SRC: SRC_00157, p. 9]. This is the same professional

class whose tunnel-cutting branch the inscriptions pay by name, and it is the single most

distinctive architectural fact the region carries.

What it means in play is that no two compounds are the same size, and the difference is not

random — it is a measured record of the person who commissioned it. A player who learns the

system can pace out a doorway and read the builder's household off the stone, which turns

architecture into a legible archive and gives the Thread-13 sacred-geometry anchor a mechanic

rather than a motif. It also gives the procedural layer a correct generator: compound geometry is

parameterized on a household anthropometry seed and derived, so variation is authentic by

construction rather than by noise.

The Ch-5 join is already typed and is copied here, never invented: the architecture-proportion

progression LINK_0120 carries out of this chapter into the Borobudur crossing, with LINK_0119

arriving from the Manggarai builds behind it (Section 15 owns the link characterizations). Bali's

seat in that chain is the body-derived module — the proportion system that measures a building

against the person who lives in it.

The compound and temple grammar

The Balinese architectural vocabulary is small, consistent, and reason-bearing, which makes it

excellent build material: each element is a rule the player can learn once and then read

everywhere. The temple itself is the frame — a three-part enclosure running downslope from the

jeroan, the walled inner sanctum holding the shrines, through the transitional jaba tengah, to

the outermost and least sacred jaba where secular life is permitted [SRC: SRC_00157, p. 8].

• The candi bentar, the split gate — a form cleft down its axis and open at the top, standing

between the middle and outer courtyards and at the threshold of the compound [SRC: SRC_00157,

p. 8]. It is the chapter's Gate-Naga threshold site and the Puzzle variant of the agility course

(copied from the spine's typed layer).

• The kori agung, the huge gate into the inner sanctum, whole rather than cleft, carrying the

leering Bhoma face above its opening, whose fangs and bulging eyes keep evil forces out of the

holiest part of the temple [SRC: SRC_00157, p. 8; p. 254].

• The aling-aling, the screen wall standing just inside a gate. Its rationale is stated by the

tradition itself: bhuta-kala are said to be unable to go around corners, so the screen breaks

the line into the courtyard, in house compounds and again immediately inside Uluwatu's kori

agung, where celebrants must turn left or right to pass it [SRC: SRC_00157, p. 213; p. 254].

This is the clearest case on the page of architecture that is a working defensive system in its

own cosmology — the geometry is the ward. Its tactical use in the leyak defense and the

shadow-duel is queued for Sections 5 and 13; what Section 7 owns is the form and the reason for

it.

• The dwarapala guardian figures flanking the gates, in Ganesha form at the sea-cliff temple

[SRC: SRC_00157, p. 254].

• The meru, the tiered timber-and-thatch tower, the built axis mundi at Besakih (spine-copied

set-dressing). Its cosmology is the received Meru mountain: the supreme god who resides on

Mount Meru broke apart the summit and sent the pieces to Bali, his son becoming the first male

god of Bali and taking up residence atop the larger fragment, which became Agung, while on the

floor of the crater lake in the smaller fragment, Batur, his daughter built a palace and took

the name Dewi Danu, Goddess of the Lake [SRC: SRC_00251, p. II-19]. The tower is a mountain

built to scale, so the build reads tier count as rank, and the terraced hillside outside the

temple wall is the same figure in earth.

• The linggih stone platforms (Thread 22) and the volcanic-stone masonry palette that carries all

of the above (Section 9 owns the material sourcing).

At the Uluwatu sea-cliff temple the grammar reaches its most elaborate form: rare winged

(bersayap) split-gates, their tops curving out and back to a point like a bird's wingtip, step up

the approach toward the kori agung, a massive white-coral structure carrying the Bhoma face and

distinguished by a gapura arch, an architectural device almost never used in Bali; larger Ganesha

dwarapala flank it, and stone boats at the Dalem Jurit shrine mark both the boat-shaped peninsula

and its defence against what arrives from the sea [SRC: SRC_00157, p. 252; p. 254; p. 255].

Uluwatu is one of the sad kahyangan, among the six most important temples on the island and a

living sacred site of the highest rank [SRC: SRC_00157, p. 250]. The build terms are binding: the

agility course runs the cliff traverse and the approach thresholds, never over consecrated

shrines, and the winged gates are read rather than clambered.

Gunung Kawi: the rock-cut gorge

Downstream from Tirta Empul the Pakerisan valley deepens into a gorge whose sides are shaped into

narrow rice terraces, and at its bottom royal candi and priests' meditation niches are carved

directly into the living basalt of the riverbank. Because they were cut into living rock instead

of built from stacked blocks, parts of the complex have survived the centuries in exceptional

condition relative to the best-known free-standing monuments of Java, and ancient rock-cut water

channels still run to spouts positioned in front of each candi [SRC: SRC_00251, p. II-32]. This

is subtractive monumental architecture — the monument is the cliff with stone removed — and it

sits in the same watershed as the irrigation works, sharing their hydraulic idiom: even a royal

funerary complex is plumbed. The dossier also makes a design-derivation claim in its own words,

that the candis' design shows a strong link to the Classical states of Java [SRC: SRC_00251, p.

II-32]; that is substrate here and reciprocates toward the Ch-5 Java crossing, with the link

class and any graph row belonging to Section 15 and the link-graph lane, not minted on this page.

The gorge carries a readable inscription in Kadiri Quadrate characters naming the king who passed

away in the Jalu and his two children [SRC: SRC_00251, p. II-33; p. II-65]. The dossier

identifies that king as Udayana, who reigned in Bali from 989 to 1021, and the two sons as

Marakata and Anak Wungsu, and dates the complex to the eleventh century [SRC: SRC_00251, p.

II-65] — which makes the gorge a memorial of the page's own present-frame dynasty, roughly two

centuries old when the player descends it. Jalu means keris, which is why the river below is the

Pakerisan, the River of the Dagger — a place-name that is a lineage-death memorial, and a

literacy stop the chapter's growing reading can be spent on. The naming discipline is explicit:

this is an etymology of a river name and a royal memorial, and no named legendary blade is

derived from it here. Section 6 already reserves the region's pusaka keris line for the build

pass, and a name for it is not this page's to mint.

Zone standing: the Pakerisan gorge is not in the Zone Catalog, and a gorge exploration zone is a

pending Zone Catalog ruling. The material is therefore carried at region grain and takes no zone

assignment in this pass. Care terms: Gunung Kawi is a protected living sacred site, built as a

type-accurate referenced composition and never as a high-poly replica of the actual monuments,

and the rites performed today in the temple standing before the ancient niches are live practice,

not ruins [SRC: SRC_00251, p. II-33].

Playable surfaces this section grounds

• The Jatiluwih terrace read (the spine's CH04_B05 discovery beat, with Subak Pekaseh Ketut

Sudana CHAR_0025): the whole hydraulic argument made legible in one descent — dividers, weir

shrines, terrace fan, and the temple at the head of the source.

• The allocation problem: set the proportional dividers so each canal takes its agreed share at a

glance, route a boundary-crossing tunnel to a block of terraces that cannot otherwise be

watered, and hold the gradient [SRC: SRC_00251, p. II-5; p. II-3]. Taking more than the agreed

share starves a subak downstream and is felt as a community read (FORK_CH04_A), never as a

progression gate.

• The synchronized fallow: coordinating fallow-and-flood windows across large contiguous blocks

of terraces starves rats, insects and rice disease of habitat at watershed scale, because a

pest that cannot migrate to a standing crop has nowhere to go [SRC: SRC_00251, p. II-4; p.

II-7]. It is regional pest control achieved by timing alone, and it is a scheduling puzzle whose

correct solution is the historical one.

• The emergent-order read (L3, science-grounded): bottom-up cooperation among the subaks

themselves, coupled to ecological feedback, produces near-optimal island-wide water sharing and

pest control — the coordination is achieved by the subaks temple by temple and canal by canal,

and it is a documented case in the complexity literature the dossier cites [SRC: SRC_00251, p.

II-4; p. II-5; p. II-5 footnote (Lansing and Miller 2005); p. II-19 footnote (Lansing 2006)].

This is the intellectual pay-off of the chapter and it grounds to SCIENCE_GROUNDING.md, never

to a lost-technology frame.

• The Trade-8 Engineering seed: the tunnel apprenticeship, the weir and canal earthworks, and the

divider geometry, all seeded here ahead of the Ch-27 home base.

• The Thread-13 sacred-geometry anchor: asta kosala kosali proportions, the candi-bentar and meru

forms, and the terrace geometry, read as one proportional discipline rather than three motifs.

No quest_type is asserted for any of the above. The controlled vocabulary is a pending ruling and

this page writes the surfaces without force-fitting one.

Build notes

• Besakih, Tirta Empul, Uluwatu, Gunung Kawi and the performance ground are protected living

sacred sites: referenced, type-accurate compositions, never high-poly reproductions of the

actual temples (§17.1).

• Terrace benching is scripted composite geometry driven off the DEM (Section 1's build chain),

and the subak fan is load-bearing rather than decorative — the water has to read as running

downhill through the dividers the player is asked to set.

• Compound generation is parameterized on the asta kosala kosali module: a household anthropometry

seed derives the compound's proportions, so procedural variation is culturally correct by

construction. This is the one place on this page where generation is sanctioned on real cultural

architecture, and only because the tradition's own rule is the generator.

• Hydraulic assets to author as a kit: weir and weir-shrine, proportional divider stone, tunnel

portal and bore, canal and spout, field bedugul, subak temple, Ulun Swi, and Masceti. The large

earthen storage dam with its overflow canal and summit shrine is authored to the same kit but

flagged later-stratum, for the forward window and the world-state passes rather than the ~1200

CE dress.

• Era dressing rule: present-frame hydraulics are weirs, man-high tunnels about a metre wide,

canals, aqueducts and terraces in clay, stone, timber and bamboo. Large storage dams, cement,

and long modern bores belong to the later strata and stay out of the ~1200 CE build.

• The agility course is the Uluwatu cliff-vertical traverse (biome-rotated against Ch 3's

architecture-vertical ascent), with a candi-bentar split-gate Puzzle variant, per the spine's

typed course row.

• Sacred water is directional in the build: upstream sources are gathered from, downstream flows

are left running. A player who reverses that is doing something legible and wrong, which is the

cheapest possible teaching moment.

Section standing and open items

• Vernacular naming for the dividers is unresolved and deliberately absent (Section 16 verify-list

entry).

• Two Zone Catalog additions are pending rulings and are not made here: a Batur crater-rim

water-temple zone and a Pakerisan gorge zone. Both bodies of material are carried at region

grain until those rulings land.

• The storage-dam register, the post-1960 tunnel bores, and the Klungkung tunnel-craft reputation

are carried with their true provenance (a later stratum documented in 1921 and after) and are

queued to Sections 18 and 19 for the forward-window and world-state passes; they are not

present-frame history.

• Source-ledger note: this pass makes SRC_00251 a Section-7 anchor at page-anchor grain and adds

the AD 882–1181 inscription sequence as the section's chronological spine, so the Section-16

reference list and the Section-20 population plan take the same-pass entry.

Generated by harness/site/structure_site.py — the URL path is the repo path. review root