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Mythology in the world
World mythology research paper
Mythology in the world
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The Maori myth is a Polynesian story about the creation of the universe which according to Rosenberg was different from other creation myths because it begins with nothing and then progresses through a process of “nonbeing to thought to the creation of the universe and human beings” (351). Even though it may be different because it goes from “nonbeing to thought” instead of nothingness to a spoken word or action, it has many similarities to other creation myths in how it explains the origins of the Gods and how each one represents a natural event or aspect of nature and humanity. The myth begins with an “idea” that “was remembered” and then “became conscious” and then “a wish to create”, all of which created a “power to live and to grow, even in emptiness” (352). At this point there was still no being, only thought and desire which gives the idea that what is being addressed are the human attributes of feeling, sensing, desire and thought, this is where this story is different from other creation myths.
These human attributes bring to being mother earth and father sky in the form of Father Rangi and Mother Papa who were joined together in eternal darkness by their love for each other. This aspect is similar to other myths in that the male and female Gods of origin join together to make earth and sky and their offspring become aspects of the weather, seasons of the year and various plant and animal life that ultimately sustain life for humans that were created by the children of the original beings. Another similarity that this myth has with others is a flood story where the tears of Rangi flood the earth and create the rivers and seas because he was forcefully separated from Papa in order to bring light to the earth.
The main cha...
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...n the island even though it had been under water for a long time.
In conclusion I would have to say that this creation myth is both like and unlike all other myths in existence. It is like others in how it explains natural occurrences in weather, life, death and creation by relating their origins to Godly images and aspects. It is different in how creation came from thought and desire and caused feeling and then came earth, sky, water and ultimately plant, animal and human life. It also gives a history of the Maori people and why they did not all live in the same place throughout history, it gives the idea that they will and did move over the seas to create other homelands and communities of people.
Works Cited
Rosenburg, Donna. World Mythology: An Anthology of the Great Myths and Epics. Third Edition. Chicago: NTC/Contemporary Publishing Group, Inc., 1999. Text.
Most cultures have a creation myth, a story of how humans came to exist in the world. Often, they involve Gods of some capacity who exist without much question or explanation. Many myths have a common idea for the origin of the world, like Earth being born from water, a golden egg, or a great monster. The Mayan creation myth and the Babylonian creation myth are similar in that they both begin with water, and account the creation and purpose of man. They also differ, as the Mayan Popol Vuh chronicles a peaceful tale of trials to forge the Earth and sentient beings to worship the gods, while the Babylonian Enuma Elish tells of wars between gods that lead to the creation of Earth and of man as a servant to the gods.
Creation stories tell of how the world was created based on the Indians. In my home state of Washington State, Makah Indians told the story of the-Two-Men-Who-Changed-Things creation story. Chelan Indians told the story of a Great Chief above that created the Indians. Both have different cultural backgrounds and live in different places in Washington.
When I was a child I had been told a Christian creation story is different from the one that I had read in the book ? Iroquois. The differences between these two creation stories are: at the beginning of creation of the world, the type of people, and the meaning of the story.
David, Adams Leening., ed. The World of Myths: An Anthology. New York: Oxford UP, 1990.
Harris, Stephen L., and Gloria Platzner. Classical Mythology: Images and Insights. 2nd ed. Mountain View: Mayfield, 1995
Myths and Legends of the World. Ed. John M. Wickersham. New York: Macmillan Reference USA, 2000. Web.
The creation myths that I have studied are similar in many ways. They also have differences that show an inherently different way of thinking about the world. All have creators-gods that make the world into what is now. There are conflicts within their world, and these conflicts change the face world. God to god or human to god maybe be involved in these conflicts. Their bloody struggles prove who is more powerful, causing change in the control of the world. Some gods are beneficial to man and others are self-serving, using man only as a tool.
The first creation myth I will begin with is Hebrew in origin and comes from the Old Testament book of Genesis, specifically chapters one through three. Chapters one and two focus on Jehovah’s (God) creation of the heavens, earth and all living things. After man (Adam) is created Jehovah, gives him a single command: “Of every tree of the garden you may freely eat; but of he tree of knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die (The Revival Study Bible, Genesis 2:16-17).” Jehovah then creates a mate for the man, woman (Eve). Throughout this creation story the reader is given the impression that the creation itself is perfect i.e.: following creation God declares everything good, man has a close friendship with his creator, man and woman were naked and experienced no shame. Unfortunately that perfection ends when Adam and Eve ate of the fruit of the tree of knowledge of good and evil. They then felt shame, cast blame to others rather than to themselves and hid from God. As a result of their disobedience God punished them according to his law. Both Adam and Eve and their offspring after them were sentenced to a life of pain, suffering and death.
Just look at two creation stories side-by-side and you should easily see their similarities. Perhaps the easiest way to do this would be to take one unknown creation story and compare it to one from one’s own culture. Below is an example of a Mongolian creation myth:
The gods and their fighting are responsible for much of the weather. Tawhiri, who is the god of wind, creates the winds and hurricanes. Tane is a god specifically for forests, typical of a tropical island. Tangaroa is the god of the sea, given that the Polynesians are an island culture. He accounts for the waves and whirlpools. Rangi and Papa’s tears due to separation are responsible for rain and dew in the mornings. (“Creation Myth – Maori”) The Polynesian diet consists of many organic roots and crops. Rongo is the god of sweet potato and other cultivated foods, illustrating the importance of sweet potato itself, being that it has its own god. Rongo also means “peace,” further strengthening the importance of their agricultural lifestyle. (“Maori Gods and Goddesses”) There is also a god for fern root and wild edible plants, named Haumia. Earthquakes are explained in the creation myth as well. The Polynesian are located in the Ring of Fire, an area in the Pacific of active volcanoes and earthquakes, which explains it scientifically. However, in their creation myth, Hine Timata’s son, Ruaumoko, causes earthquakes when he walks around in the Underworld. The creation of New Zealand segments provides a detailed explanation of the mountainous formation of the island, due to Maui’s mischievousness and the inability of his brother’s to follow orders. The Polynesians have carefully supplied explanations and corresponding gods and goddesses for each part of their culture and environment. Much of the Maori creation myths intertwine emotion and divinity together to form realistic situations on a larger scale in order to explain the formation of the world the Maoris know
Myths – as they are known to most of the world – give insight into the pasts of various countries and religions as the people saw them. They have been used to explain phenomena in nature or describe the tales of courageous and important men and women throughout history. Creation myths in particular define how the Earth itself was created, along with the universe, heavens, hell, people, and creatures that exist today. Genesis of Christian mythology, for instance, tells the story of how the single deity God spoke and formed everything from day and night to man and woman. Various African creation myths, such as with the Yoruba, explain the creation of the Earth through at least a couple gods working together and all life sprouting from a seed.
Another creation myth comes from the Greeks. The Greeks mythology had no real creator. The Greeks believed in the beginning there was only chaos and out of a void came Erebus. Erebus was the unknowable place where Death and Night dwells. After that Love was born and brought the light and day which then brought Gaea the Earth. Erebus and Night mated and Night gave birth to Ether. Ether is the heavenly light and to Day the Earthly light. Night by itself gave birth to Doom, Fate, Death, Sleep, Dreams, Nemesis and
Hesiod’s Theogony and the Babylonian Enuma Elish are both myths that begin as creation myths, explaining how the universe and, later on, humans came to be. These types of myths exist in every culture and, while the account of creation in Hesiod’s Theogony and the Enuma Elish share many similarities, the two myths differ in many ways as well. Both myths begin creation from where the universe is a formless state, from which the primordial gods emerge. The idea of the earth and sky beginning as one and then being separated is also expressed in both myths.
Rosenberg, Donna. World Mythology: An Anthology of the Great Myths and Epics. Illinois: Passport Books, 1988.
Damrosch, David, and David Pike. The Longman Anthology of World Literature. The Ancient World. Volume A. Second Edition. New York: Pearson/Longman, 2009. Pgs. .656-691. Print.