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Cosmic Creation Myths Across Cultures
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Although, they are different in every region, cosmogenic myths have many universal elements that are seemingly essential to the genre. The archetypal creation or origin myth contains four ideas that create a foundation for subsequent cultural dogma: primeval chaos, dualism, creation through sacrifice, and conjecture. They can start out very simply, and grow more complex as they are affected by time. They may be distorted, as they are passed down by oral tradition. And then later, when they are written down the meaning may change. But none of that will matter because, without the proper context one cannot understand the true implications of cosmogenic myths.
The Greek philosopher and student of Socrates, Plato lived in Athens c. 429–347 BCE. His work explores political, ethical, and metaphysical themes and has influenced the development of western society. Plato's works endure not just because of the concepts they explore, but for their dialectical style. All but one of his works are in the from of dialogue, in which characters hold philosophical debates. His dialogues have incurred much controversy among academics, since it is not clear what parts were Plato's beliefs and which were the character's. Since this is true, it is thought that Plato's intention was for the reader to view the works as a whole. Any interpretation of Plato's reflects one's personal philosophy, which may have been his intention; why should the author's thoughts seem better than our own interpretations his philosophical principles? Plato's Timaeus discusses the creation of the universe (or kosmos), and is widely accepted to be among his later works. In Timaeus, Plato describes how the divine craftsman, or Demiurge, created order from chaos by imposing mat...
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The Bible: The Old Testament. The Norton Anthology of World Masterpieces. Ed. Sarah Lawall et al. Vol 1. 7th ed. New York: Norton, 1999. 47-97.
Cosmological myths serve the purpose of explaining existence, particularly to less scientifically advanced cultures. These myths, or stories, were created as a way of dealing with the questions regarding the universe which could not be answered concretely. Cosmic myths include creation myths, flood myths, apocalyptic myths, and afterlife myths. Examples of all of these aspects of the cosmological life cycle are present in D.H. Lawrence’s “The Horse-Dealer’s Daughter”.
Plato. "Phaedrus." The Works of Plato. Trans. B. Jowett. New York: The Dial Press, n.d.
Norse, Japanese, and Greek mythologies, too, agree on a lot of ideals. They each contain a clash of gods and the death of certain gods in order to form life. The list of creation myths, and myths in general, that relate to each other could stretch out for miles. With these parallels, humanity can better understand earlier cultures and document the method to how mythologies change over time. Works Cited Browning, W. R. F. Dictionary of the Bible.
"Plato." The Norton Anthology of World Masterpieces, Volume I. 6th ed. NY: W.W. Norton and Co., 1992. 726-746.
Sproul, Barbara C.. Primal myths: creation myths around the world. New York: HarperCollins, 1991. Print.
Robinson, B. A. (2008, March 30). Books of the Hebrew Scripture . Retrieved May 7, 2011, from Religious Tolerance: http://www.religioustolerance.org/chr_otb3.htm
Metzger, B. (1997). The Canon of the New Testament: Its Origin, Development, and Significance. New York.
Plato was born in Athens, Greece around 427 B.C. He was always interested in politics, until he witnessed his mentor and teacher, Socrates, death. After learning of the callousness of politics, Plato changed his mind and eventually opened up The Academy, which is considered if not the first, one of the first Universities. Students at the Academy studied many different fields of science, including biological and astronomical. The students also studied many other fields, such as math. Plato developed many views that were mathematical in nature. He expressed these views through his writings. According to Dr. Calkins of Andrew University, "Timaeus is probably the most renowned of Plato's thirty-five dialogues. [In it] Plato expresses that he believes that the heavenly bodies are arranged in perfect geometric form. He said that because the heavens are perfect, the various heavenly bodies move in exact circles." (Calkins 1). Of course that is a much summarized view of what Plato discusses in Timaeus, but still a solid view on Plato's beliefs about cosmology. Cosmology can be loosely defined as everything being explained and in its place or beautiful. The cosmos is beautiful because everything is perfect. Plato understood that when he defined the most perfect geometric design as the circle. In a circle one line is always equidistance from one point. In Plato's universe there are two realms, eternity and time. The factor that creates "time" out of the chaos of "eternity" is the Demiurge. Plato's Demiurge can be defined as an architect creator theological entity. The importance of the Demiurge in this paper is to compare and contrast him with Boethius's God in The Consolation of Philosophy.
Calvin, Jean, and Charles William Bingham. Commentaries on the four last books of Moses: arranged in
A creation myth is an explanation of how the world began and how people first came to inhabit it. Every creation myth is different, but there is similarity in most of them. Motifs are recurring ideas that help develop a theme and these motifs are common in many creation myths. Three similar motifs are the idea of a supreme being, the idea of people being created from organic material, and the idea of rulers being overthrown. These concepts appear in the Inuit, Greek, Hindu, Chinese, Norse, and many more myths. These three motifs connect to one another and are common in many creation myths.
...pse." In Current Issues in New Testament Interpretation, edited by W. Klaasen and G.F. Snyder, 23-37. New York, NY: Harper and Row, 1962.
Metzger, B.M. & Coogan, M.D. “The Oxford Companion to the Bible”. Oxford University Press. New York, NY. (1993). P. 806-818.
Hirshman, M. G. (2006). A rivalry of genius: Jewish and Christian biblical interpretation in late antiquity. Albany: State University of New York Press.
LaSor, W., Hubbard, D., Bush, F., & Allen, L. (1996). Old Testament survey: The message, form, and background of the Old Testament (2nd ed.). Grand Rapids, MI: Eerdmans