Despite this expansive view on time, the historical framework of Buddhist myth is in fact quite narrow. With few exceptions, the Jātakas, and even the stories of the future, imagine a world that is much like the India of the 5th century BCE, or more precisely, in the case of the Jātakas, a little earlier. Thus the many hundreds of births of the bodhisattva are set within a historical window of only a few centuries and are strongly rooted in the geography of India. This includes the vast presence of the Himalayas, the powerful rivers, fertile fields, and wild forests. The wilds, including the mountains, are regularly depicted as resorts of sages and seekers. The cities are where wealth and fame are found, and wisdom lives in the wilderness. The early texts are strongly focused on the middle country—the central part of the Ganges valley—where the Buddha spent his whole life. Reference to areas outside this are few. In the later texts, such as Jātakas, there is a much expanded geography, with a strong emphasis on trade across deserts and oceans. The Baveru Jātaka (Babylon Jātaka) tells of how to take advantage of the gullible Babylonians in trade. Buddhist mythic geography also includes extraordinary mythic elements, such as the central world mountain named Mount Meru and stories of the continent of Jambudvipa which refers to the world of humans. Later regional texts also focus on the geography of their origin, such as China, Tibet or Sri Lanka, as well as maintaining a mythic geography of India.