Heilbrunn Timeline of Art History Essays

Mesopotamian creation myths.

Ira Spar Department of Ancient Near Eastern Art, The Metropolitan Museum of Art

Stories describing creation are prominent in many cultures of the world. In Mesopotamia, the surviving evidence from the third millennium to the end of the first millennium B.C. indicates that although many of the gods were associated with natural forces, no single myth addressed issues of initial creation. It was simply assumed that the gods existed before the world was formed. Unfortunately, very little survives of Sumerian literature from the third millennium B.C. Several fragmentary tablets contain references to a time before the pantheon of the gods, when only the Earth (Sumerian: ki ) and Heavens (Sumerian: an ) existed. All was dark, there existed neither sunlight nor moonlight; however, the earth was green and water was in the ground, although there was no vegetation. More is known from Sumerian poems that date to the beginning centuries of the second millennium B.C.

A Sumerian myth known today as “ Gilgamesh and the Netherworld” opens with a mythological prologue. It assumes that the gods and the universe already exist and that once a long time ago the heavens and earth were united, only later to be split apart. Later, humankind was created and the great gods divided up the job of managing and keeping control over heavens, earth, and the Netherworld.

The origins of humans are described in another early second-millennium Sumerian poem, “The Song of the Hoe.” In this myth, as in many other Sumerian stories, the god Enlil is described as the deity who separates heavens and earth and creates humankind. Humanity is formed to provide for the gods, a common theme in Mesopotamian literature.

In the Sumerian poem “The Debate between Grain and Sheep,” the earth first appeared barren, without grain, sheep, or goats. People went naked. They ate grass for nourishment and drank water from ditches. Later, the gods created sheep and grain and gave them to humankind as sustenance. According to “The Debate between Bird and Fish,” water for human consumption did not exist until Enki, lord of wisdom, created the Tigris and Euphrates and caused water to flow into them from the mountains. He also created the smaller streams and watercourses, established sheepfolds, marshes, and reedbeds, and filled them with fish and birds. He founded cities and established kingship and rule over foreign countries. In “The Debate between Winter and Summer,” an unknown Sumerian author explains that summer and winter, abundance, spring floods, and fertility are the result of Enlil’s copulation with the hills of the earth.

Another early second-millennium Sumerian myth, “Enki and the World Order,” provides an explanation as to why the world appears organized. Enki decided that the world had to be well managed to avoid chaos. Various gods were thus assigned management responsibilities that included overseeing the waters, crops, building activities, control of wildlife, and herding of domestic animals, as well as oversight of the heavens and earth and the activities of women.

According to the Sumerian story “Enki and Ninmah,” the lesser gods, burdened with the toil of creating the earth, complained to Namma, the primeval mother, about their hard work. She in turn roused her son Enki, the god of wisdom, and urged him to create a substitute to free the gods from their toil. Namma then kneaded some clay, placed it in her womb, and gave birth to the first humans.

Babylonian poets, like their Sumerian counterparts, had no single explanation for creation. Diverse stories regarding creation were incorporated into other types of texts. Most prominently, the Babylonian creation story Enuma Elish is a theological legitimization of the rise of Marduk as the supreme god in Babylon, replacing Enlil, the former head of the pantheon. The poem was most likely compiled during the reign of Nebuchadnezzar I in the later twelfth century B.C., or possibly a short time afterward. At this time, Babylon , after many centuries of rule by the foreign Kassite dynasty , achieved political and cultural independence. The poem celebrates the ascendancy of the city and acts as a political tractate explaining how Babylon came to succeed the older city of Nippur as the center of religious festivals.

The poem itself has 1,091 lines written on seven tablets. It opens with a theogony, the descent of the gods, set in a time frame prior to creation of the heavens and earth. At that time, the ocean waters, called Tiamat, and her husband, the freshwater Apsu, mingled, with the result that several gods emerged in pairs. Like boisterous children, the gods produced so much noise that Apsu decided to do away with them. Tiamat, more indulgent than her spouse, urged patience, but Apsu, stirred to action by his vizier, was unmoved. The gods, stunned by the prospect of death, called on the resourceful god Ea to save them. Ea recited a spell that made Apsu sleep. He then killed Apsu and captured Mummu, his vizier. Ea and his wife Damkina then gave birth to the hero Marduk, the tallest and mightiest of the gods. Marduk, given control of the four winds by the sky god Anu, is told to let the winds whirl. Picking up dust, the winds create storms that upset and confound Tiamat. Other gods suddenly appear and complain that they, too, cannot sleep because of the hurricane winds. They urge Tiamat to do battle against Marduk so that they can rest. Tiamat agrees and decides to confront Marduk. She prepares for battle by having the mother goddess create eleven monsters. Tiamat places the monsters in charge of her new spouse, Qingu, who she elevates to rule over all the gods. When Ea hears of the preparations for battle, he seeks advice from his father, Anshar, king of the junior gods. Anshar urges Ea and afterward his brother Anu to appease the goddess with incantations. Both return frightened and demoralized by their failure. The young warrior god Marduk then volunteers his strength in return for a promise that, if victorious, he will become king of the gods. The gods agree, a battle ensues, and Marduk vanquishes Tiamat and Qingu, her host. Marduk then uses Tiamat’s carcass for the purpose of creation. He splits her in half, “like a dried fish,” and places one part on high to become the heavens, the other half to be the earth. As sky is now a watery mass, Marduk stretches her skin to the heavens to prevent the waters from escaping, a motif that explains why there is so little rainfall in southern Iraq. With the sky now in place, Marduk organizes the constellations of the stars. He lays out the calendar by assigning three stars to each month, creates his own planet, makes the moon appear, and establishes the sun, day, and night. From various parts of Tiamat’s body, he creates the clouds, winds, mists, mountains, and earth.

The myth continues as the gods swear allegiance to the mighty king and create Babylon and his temple, the Esagila, a home where the gods can rest during their sojourn upon the earth. The myth conveniently ignores Nippur, the holy city esteemed by both the Sumerians and the rulers of Kassite Babylonia . Babylon has replaced Nippur as the dwelling place of the gods.

Meanwhile, Marduk fulfills an earlier promise to provide provisions for the junior gods if he gains victory as their supreme leader. He then creates humans from the blood of Qingu, the slain and rebellious consort of Tiamat. He does this for two reasons: first, in order to release the gods from their burdensome menial labors, and second, to provide a continuous source of food and drink to temples.

The gods then celebrate and pronounce Marduk’s fifty names, each an aspect of his character and powers. The composition ends by stating that this story and its message (presumably the importance of kingship to the maintenance of order) should be preserved for future generations and pondered by those who are wise and knowledgeable. It should also be used by parents and teachers to instruct so that the land may flourish and its inhabitants prosper.

The short tale “Marduk, Creator of the World” is another Babylonian narrative that opens with the existence of the sea before any act of creation. First to be created are the cities, Eridu and Babylon, and the temple Esagil is founded. Then the earth is created by heaping dirt upon a raft in the primeval waters. Humankind, wild animals, the Tigris and Euphrates rivers, the marshlands and canebrake, vegetation, and domesticated animals follow. Finally, palm groves and forests appear. Just before the composition becomes fragmentary and breaks off, Marduk is said to create the city of Nippur and its temple, the Ekur, and the city of Uruk, with its temple Eanna.

“The Creation of Humankind” is a bilingual Sumerian- Akkadian story also referred to in scholarly literature as KAR 4. This account begins after heaven was separated from earth, and features of the earth such as the Tigris, Euphrates, and canals established. At that time, the god Enlil addressed the gods asking what should next be accomplished. The answer was to create humans by killing Alla-gods and creating humans from their blood. Their purpose will be to labor for the gods, maintaining the fields and irrigation works in order to create bountiful harvests, celebrate the gods’ rites, and attain wisdom through study.

Spar, Ira. “Mesopotamian Creation Myths.” In Heilbrunn Timeline of Art History . New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/hd/epic/hd_epic.htm (April 2009)

Further Reading

Black, J. A., G. Cunningham, E. Flückiger-Hawker, E. Robson, and G. Zólyomi, trans. The Electronic Text Corpus of Sumerian Literature .. Oxford: , 1998–2006.

Foster, Benjamin R. Before the Muses: An Anthology of Akkadian Literature . 3d ed.. Bethesda, Md.: CDL Press, 2005.

Jacobsen, Thorkild. The Treasures of Darkness: A History of Mesopotamian Religion . New Haven: Yale University Press, 1976.

Jacobsen, Thorkild, trans. and ed. The Harps That Once . . . : Sumerian Poetry in Translation . New Haven: Yale University Press, 1987.

Lambert, W. G. "Mesopotamian Creation Stories." In Imagining Creation , edited by Markham J. Geller and Mineke Schipper, pp. 17–59. IJS Studies in Judaica 5.. Leiden: Brill, 2008.

Lambert, W. G., and Alan R. Millard. Atra-Hasis: The Babylonian Story of the Flood . Oxford: Clarendon Press, 1969.

Additional Essays by Ira Spar

  • Spar, Ira. “ Flood Stories .” (April 2009)
  • Spar, Ira. “ Gilgamesh .” (April 2009)
  • Spar, Ira. “ Mesopotamian Deities .” (April 2009)
  • Spar, Ira. “ The Gods and Goddesses of Canaan .” (April 2009)
  • Spar, Ira. “ The Origins of Writing .” (October 2004)

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53 Creation Myth Essay Topic Ideas & Examples

🏆 best creation myth topic ideas & essay examples, 📃 good research topics about creation myth, 🔎 simple & easy creation myth essay titles.

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111 Creation Myth Essay Topic Ideas & Examples

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Creation myths are ancient stories that explain the origins of the world and humanity. They often reflect the beliefs, values, and cultural norms of the societies that created them. Writing an essay on creation myths can be an exciting opportunity to explore different cultures, analyze religious beliefs, and delve into the human imagination. To help you get started, here are 111 creation myth essay topic ideas and examples:

  • The creation myth of the Aztecs: a reflection of their warrior culture.
  • A comparative analysis of creation myths from different Native American tribes.
  • The role of animals in creation myths: a cross-cultural perspective.
  • The creation myth in Hinduism: the concept of Brahma and the cycle of creation.
  • Exploring the creation myth in Norse mythology: the role of gods and giants.
  • How creation myths shape cultural identity: a study of African tribal myths.
  • The creation myth in Christianity: the story of Adam and Eve.
  • The role of women in creation myths: a feminist analysis.
  • The creation myth in ancient Egyptian religion: the role of Ra and Osiris.
  • A comparative study of creation myths in Greek and Roman mythology.
  • The creation myth in Chinese folklore: the cosmic egg and Pangu.
  • The relationship between creation myths and astronomy: a scientific analysis.
  • Creation myths and the concept of time: a philosophical exploration.
  • The creation myth in Aboriginal Dreamtime: the role of ancestral beings.
  • The creation myth in Japanese Shintoism: the story of Izanagi and Izanami.
  • The creation myth in the Bible: a symbolic interpretation.
  • The role of creation myths in shaping environmental attitudes.
  • The creation myth in Mayan civilization: the story of the Hero Twins.
  • Creation myths and the evolution of human consciousness.
  • The creation myth in ancient Mesopotamia: the Enuma Elish.
  • Exploring creation myths in African diaspora religions: Vodou, Santeria, and Candomble.
  • The role of creation myths in oral traditions: a study of Native American tribes.
  • Creation myths and the origins of agriculture: a historical perspective.
  • The creation myth in ancient Greek philosophy: Plato, Aristotle, and the demiurge.
  • How creation myths influence art and literature: a study of Renaissance painters.
  • The role of creation myths in contemporary popular culture: movies, books, and video games.
  • Creation myths and the concept of the afterlife: a comparative analysis.
  • The creation myth in Australian Aboriginal culture: the Rainbow Serpent.
  • The role of creation myths in shaping gender roles and expectations.
  • The creation myth in Zoroastrianism: the battle between Ahura Mazda and Angra Mainyu.
  • Creation myths and the origins of evil: a moral exploration.
  • The creation myth in ancient Sumerian religion: the story of Enki and Ninhursag.
  • Exploring creation myths in indigenous cultures of the Americas: Inca, Aztec, and Maya.
  • The role of creation myths in the colonization of indigenous peoples.
  • Creation myths and the formation of cultural taboos: a sociological analysis.
  • The creation myth in African mythology: the Yoruba story of Oduduwa.
  • The relationship between creation myths and ancient cosmology.
  • The creation myth in Jainism: the concept of Tirthankaras and cycles of creation.
  • Creation myths and the origins of language: a linguistic analysis.
  • The role of creation myths in shaping ethical systems.
  • The creation myth in ancient Babylonian religion: the story of Marduk and Tiamat.
  • The influence of creation myths on political ideologies and power structures.
  • Creation myths and the concept of divine intervention: a theological exploration.
  • The creation myth in Maori culture: the story of Ranginui and Papatuanuku.
  • The role of creation myths in shaping family structures and dynamics.
  • The creation myth in ancient Persian religion: the battle between Ahura Mazda and Ahriman.
  • Creation myths and the origins of music: a cultural analysis.
  • The creation myth in African-American folklore: the story of Brer Rabbit.
  • The relationship between creation myths and psychological development.
  • The creation myth in ancient Canaanite religion: the story of El and Baal.
  • Creation myths and the origins of human suffering: a philosophical inquiry.
  • The role of creation myths in shaping religious rituals and ceremonies.
  • The creation myth in Polynesian culture: the story of Maui.
  • Creation myths and the concept of divine punishment: a comparative analysis.
  • The influence of creation myths on gender equality and women's rights.
  • The creation myth in ancient Mesoamerican civilizations: Olmec, Zapotec, and Toltec.
  • Creation myths and the origins of social hierarchies: a historical analysis.
  • The role of creation myths in shaping environmental conservation efforts.
  • The creation myth in African diaspora religions: the Yoruba story of Obatala and Oduduwa.
  • Creation myths and the origins of moral values: a philosophical exploration.
  • The creation myth in ancient Celtic culture: the story of Cernunnos and the Morrigan.
  • The influence of creation myths on architectural styles and city planning.
  • Creation myths and the concept of human purpose: a existentialist analysis.
  • The creation myth in Australian Aboriginal culture: the Dreaming and songlines.
  • The role of creation myths in healing practices and traditional medicine.
  • The creation myth in ancient Finnish mythology: the story of Väinämöinen.
  • Creation myths and the origins of war and conflict: a sociopolitical analysis.
  • The creation myth in ancient Egyptian religion: the story of Isis and Osiris.
  • The relationship between creation myths and the concept of divine providence.
  • Creation myths and the origins of technology: a historical exploration.
  • The creation myth in Native American tribes of the Pacific Northwest: the Raven and the Whale.
  • Exploring creation myths in ancient South American civilizations: Moche, Nazca, and Chimu.
  • The role of creation myths in shaping dietary practices and food taboos.
  • The creation myth in ancient Japanese folklore: the story of Amaterasu and Susanoo.
  • Creation myths and the origins of artistic expression: a cultural analysis.
  • The creation myth in ancient Persian religion: the story of Gayomart and Zahhak.
  • The influence of creation myths on educational systems and curriculum.
  • Creation myths and the concept of human free will: a philosophical inquiry.
  • The creation myth in ancient Sumerian religion: the story of Enlil and Ninlil.
  • Creation myths and the origins of religious intolerance: a sociocultural analysis.
  • The role of creation myths in shaping concepts of beauty and body ideals.
  • The creation myth in Native American tribes of the Great Plains: the Buffalo and the Sun.
  • Creation myths and the origins of cultural diversity: a historical exploration.
  • The creation myth in ancient Hawaiian culture: the story of Pele and Kamapua'a.
  • The relationship between creation myths and the concept of fate.
  • Creation myths and the origins of artistic inspiration: a psychological analysis.
  • The creation myth in ancient Mesopotamian religion: the story of Inanna and Dumuzid.
  • Exploring creation myths in ancient Southeast Asian civilizations: Khmer, Cham, and Srivijaya.
  • The creation myth in ancient Egyptian religion: the story of Nut and Geb.
  • Creation myths and the origins of social justice movements: a sociopolitical analysis.
  • The creation myth in Native American tribes of the Southwest: the Corn Mother and Kokopelli.
  • Creation myths and the origins of cultural heritage: a historical exploration.
  • The role of creation myths in shaping concepts of love and relationships.
  • The creation myth in ancient Aztec culture: the story of Quetzalcoatl and Tezcatlipoca.
  • Creation myths and the concept of divine revelation: a theological inquiry.
  • The influence of creation myths on fashion trends and clothing styles.
  • Creation myths and the origins of scientific inquiry: a historical analysis.
  • The creation myth in ancient Greek religion: the story of Gaia and Uranus.
  • Creation myths and the origins of social inequality: a sociological exploration.
  • The role of creation myths in shaping concepts of mental health and well-being.
  • The creation myth in Native American tribes of the Northeast: the Turtle and the Sky Woman.
  • Exploring creation myths in ancient Central Asian civilizations: Scythian, Sogdian, and Bactrian.
  • The relationship between creation myths and the concept of divine love.
  • Creation myths and the origins of cultural traditions: a historical analysis.
  • The creation myth in ancient Egyptian religion: the story of Horus and Set.
  • Creation myths and the concept of human rights: a sociopolitical exploration.
  • The creation myth in Native American tribes of the Northwest Coast: the Thunderbird and the Killer Whale.
  • Creation myths and the origins of cultural exchange: a historical analysis.
  • The role of creation myths in shaping concepts of spirituality and religious experience.

These 111 creation myth essay topic ideas and examples should provide you with a broad range of options to explore. Remember to choose a topic that interests you and allows you to delve into the rich tapestry of human imagination, cultural diversity, and religious beliefs. Happy writing!

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A creation myth refers to a traditional narrative or story that seeks to explain the origins of the universe, humanity, and the natural world. Found across various cultures and civilizations, creation myths often involve supernatural beings, deities, or forces shaping the cosmos and establishing the order of existence.

Creation myths are ancient narratives that attempt to explain the origins of the universe, humanity, and the natural world. They vary across different cultures and civilizations, each reflecting the unique beliefs, values, and cosmologies of the societies in which they originated. The historical context of creation myths spans thousands of years and encompasses a wide range of civilizations, including ancient Mesopotamia, Egypt, Greece, and indigenous cultures around the world. In ancient times, creation myths served as a foundation for religious and cultural beliefs, providing a framework for understanding the world and one's place in it. They often incorporated elements of gods, goddesses, celestial bodies, and natural phenomena to convey the complex relationships between humans, nature, and the divine. Throughout history, creation myths have evolved and been influenced by societal changes, religious shifts, and scientific advancements. As societies have progressed and gained a better understanding of the natural world, creation myths have adapted to accommodate new knowledge and interpretations. Studying the historical context of creation myths allows us to explore the evolution of human thought, the development of religious beliefs, and the cultural diversity of different civilizations. It provides insights into the ways in which ancient societies sought to make sense of their existence and grappled with existential questions that continue to resonate with us today.

Creation myths are found in diverse cultures around the world and can be classified into several types based on their themes, characters, and cosmological concepts. Here are three common types of creation myths: 1. Ex Nihilo: This type of creation myth portrays the universe emerging from a formless void or nothingness. In these myths, a supreme being or group of deities creates the world and all living beings from scratch. Examples include the Judeo-Christian account of God creating the world in the Book of Genesis or the Maori creation myth of Ranginui (Sky Father) and Papatūānuku (Earth Mother). 2. Emergence: These myths describe the emergence of the world and its inhabitants from preexisting elements, such as water, land, or the body of a primordial being. They often involve the transformation or birth of gods, animals, or ancestral beings who shape the physical and spiritual realms. The Hopi creation myth of the Spider Woman guiding the emergence of humanity is an example of this type. 3. World Parent: World parent creation myths depict the creation of the universe as the result of procreation or conflict between divine entities. The universe is often seen as the offspring of primordial gods or as a product of divine copulation. The Norse creation myth of Ymir, whose body becomes the earth, sky, and oceans, exemplifies this type.

Creation myths, present in various cultures across the globe, share several distinctive features that contribute to their significance and enduring appeal. Here are some key features of creation myths: 1. Origin of the Universe: Creation myths seek to explain the origins of the cosmos, including the creation of the world, celestial bodies, and natural phenomena. They often provide narratives that describe how the universe came into existence and its fundamental elements. 2. Divine Beings: Creation myths typically involve the presence of powerful and supernatural beings, such as gods, goddesses, or cosmic entities. These beings possess extraordinary abilities and play a central role in the creation process, shaping the world and its inhabitants. 3. Symbolism and Metaphor: Creation myths frequently employ symbolism and metaphorical language to convey deeper meanings. They use vivid imagery, allegorical elements, and mythical symbols to represent cosmic forces, natural elements, and human experiences. 4. Order and Chaos: Many creation myths explore the transition from chaos to order, depicting the organization and arrangement of the cosmos out of primordial chaos. They illustrate the establishment of a structured and harmonious world. 5. Human Origins: Creation myths often address the origin of humanity, explaining the creation of human beings and their place within the natural and spiritual realms. They may describe the unique characteristics, roles, and relationships of humans in the created world. 6. Cultural and Moral Values: Creation myths reflect the cultural, moral, and spiritual beliefs of a particular society or civilization. They reinforce cultural norms, moral codes, and societal values, providing a foundation for understanding the relationship between humans, the divine, and the natural world. 7. Ritual and Tradition: Creation myths are often intertwined with religious rituals, ceremonies, and traditions. They form the basis of sacred narratives and shape religious practices, providing a sense of identity, purpose, and meaning to individuals and communities.

Public opinion regarding creation myths varies significantly depending on cultural, religious, and individual perspectives: 1. Cultural Relativism: Many individuals appreciate creation myths as an integral part of cultural heritage and identity. They view these myths as valuable narratives that reflect the beliefs, values, and traditions of specific cultures. Such individuals emphasize the importance of respecting and understanding different cultural perspectives. 2. Religious Significance: For those who adhere to religious beliefs, creation myths hold deep spiritual and theological meaning. They consider these myths as sacred accounts that offer insights into the origins of the world, the divine order, and humanity's relationship with the divine. These individuals may view creation myths as foundational to their religious faith and uphold them as religious truths. 3. Symbolic Interpretation: Some people interpret creation myths metaphorically or symbolically rather than as literal accounts of historical events. They appreciate the rich symbolism and metaphorical language employed in these myths, finding deeper philosophical, psychological, or ethical meanings within them. Such individuals may value creation myths for their ability to convey universal truths or explore existential questions. 4. Skepticism and Secular Perspectives: Others approach creation myths with skepticism, considering them as imaginative stories or ancient explanations born out of limited scientific knowledge. They may view creation myths as cultural artifacts without factual basis and instead emphasize the importance of empirical evidence and scientific understanding in explaining the origins of the universe. 5. Academic Interest: Creation myths also garner attention and study within academic disciplines such as anthropology, comparative religion, and folklore. Scholars examine these myths as cultural phenomena, analyzing their historical development, cross-cultural similarities, and societal functions. They approach creation myths from an academic standpoint, studying their cultural significance and their role in shaping collective beliefs and behaviors.

1. Films and Television: Creation myths often serve as inspiration for storytelling in the realm of film and television. One notable example is the film "Avatar" (2009), directed by James Cameron, which features the Na'vi people and their belief in Eywa, a deity representing the interconnectedness of all living beings. The film incorporates elements of creation mythology to explore themes of nature, spirituality, and the balance between humans and the natural world. 2. Literature and Fantasy Novels: Many works of literature and fantasy novels draw upon creation myths to construct their fictional worlds. J.R.R. Tolkien's "The Silmarillion" is a prime example, as it presents a detailed creation myth called the "Ainulindalë," which establishes the origins of Middle-earth and the various races inhabiting it. These creation myths enrich the world-building process and add depth to the narratives. 3. Visual Art and Illustration: Creation myths have long been a subject of inspiration for visual artists. Paintings, sculptures, and illustrations often depict scenes from creation myths, capturing the grandeur of cosmic events and the birth of the world. One notable example is Michelangelo's iconic fresco painting on the Sistine Chapel ceiling, which includes a portrayal of the creation of Adam based on the biblical creation myth. 4. Music and Song Lyrics: Creation myths also find their way into the world of music. Artists and songwriters incorporate elements of these myths into their lyrics, evoking themes of origins, spirituality, and human existence. The band Led Zeppelin's song "Stairway to Heaven" contains allusions to Norse mythology and the concept of Valhalla, connecting to the broader tapestry of creation myths and their cultural significance.

Creation myths are of significant importance when it comes to exploring the origins of human understanding, culture, and belief systems. They provide valuable insights into how different societies across time and space have grappled with fundamental questions about the creation of the world, the emergence of life, and humanity's place within the cosmic order. Studying creation myths allows us to delve into the rich tapestry of human imagination, symbolism, and cultural diversity. These myths reflect the values, aspirations, and worldview of various societies, offering glimpses into their cosmologies and the foundations of their social structures. By analyzing creation myths, we can gain a deeper understanding of human thought, the formation of cultural identities, and the interconnectedness of different civilizations. Furthermore, creation myths provide a platform to explore universal themes and archetypal motifs that transcend cultural boundaries. They offer narratives that address existential questions, the human condition, and our relationship with the natural world. Exploring and analyzing creation myths can broaden our perspectives, foster intercultural dialogue, and shed light on the intricate connections between mythology, religion, and human society.

1. Campbell, J. (1949). The hero with a thousand faces. Pantheon Books. 2. Eliade, M. (1954). The myth of the eternal return: Cosmos and history. Princeton University Press. 3. Graves, R. (1955). The Greek myths. Penguin Books. 4. Leeming, D. A. (1994). Creation myths of the world: An encyclopedia. ABC-CLIO. 5. Levi-Strauss, C. (1963). Structural anthropology. Basic Books. 6. Malinowski, B. (1926). Myth in primitive psychology. Norton. 7. O'Brien, J. M. (1982). Theological themes in creation myths. In A. Dundes (Ed.), Sacred narrative: Readings in the theory of myth (pp. 135-152). University of California Press. 8. Segal, R. A. (2004). Myth: A very short introduction. Oxford University Press. 9. Von Franz, M.-L. (1972). Creation myths. Shambhala. 10, Wolkstein, D., & Kramer, S. N. (1983). Inanna: Queen of heaven and earth: Her stories and hymns from Sumer. Harper & Row.

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a creation myth essay

Glencairn Museum News

Ancient egyptian creation myths: from watery chaos to cosmic egg.

Glencairn Museum News | Number 5, 2021

Front view of brown-spotted faience statuette on the left, reverse view on the right.

In the single column of text on the back of this faience figurine of Ptah, the god is recognized as a creator god and referred to as “the one who made heaven and who gave birth to craftsmanship.” The text further tells us that Ptah will offer life, prosperity, health, and all happiness to the owner/dedicator of the statuette.

Where did we come from and how did our world begin? For thousands of years, people from cultures all around the globe have devised stories to explain the creation of their domains. The ancient Egyptians were no different in this regard. By examining their religious literature and accompanying representations, we can come away with an understanding of how they explained the creation of the world in which they lived. Their beliefs were complex and reflected their natural environment. In this essay for Glencairn Museum News , Dr. Jennifer Houser Wegner, Associate Curator in the Egyptian Section at the Penn Museum, introduces us to the fascinating subject of ancient Egyptian creation myths, including the cosmological context for several objects in Glencairn Museum’s Egyptian gallery.

The Egyptian pantheon was filled with deities who inhabited the heavens but whose influence was experienced on earth. In the Pyramid Texts of the Old Kingdom, which first appeared on the interiors of the pyramids of the kings of the Fifth Dynasty of the Old Kingdom (c. 2500–2350 BCE), we learn that the Egyptians regarded the sky as a dwelling place of their gods and a location connected to the afterlife. Just as their daily life depended upon the Nile River, the Egyptians envisioned this heavenly realm as a landscape that divine beings navigated in sacred boats (Figure 1).

A boat viewed from the side, with eight people (one of whom is sitting) and a scarab beetle inside it. The boat sails toward one standing person who is gesturing a greeting.

Figure 1. A scene of the divine figures in a solar boat from the stela of Pebeh (EA8466). Image © The Trustees of the British Museum.

Figure 2. The falcon-headed sun god Re is adored by the priest Diefankh (UPMAA E2044). Image courtesy of the Penn Museum.

Figure 2. The falcon-headed sun god Re is adored by the priest Diefankh (UPMAA E2044). Image courtesy of the Penn Museum.

The sun god, Re, was of paramount importance to the ancient Egyptians, and the sun’s daily passage from east to west and its daily rising and setting served as a metaphor for the cycle of life—from birth, to adulthood, to death, to rebirth (Figure 2). The omnipresent sun in what was largely a desert environment may also explain the early Egyptians’ interest in solar concepts. At dusk, the sun god proceeded into the underworld (the Duat). New Kingdom funerary texts (1292–1075 BCE) and the associated images found on the walls of royal tombs record his nighttime journey. The sun god spent the twelve hours of the night traveling in the underworld, ultimately merging with Osiris, the primary funerary deity. The journey was treacherous, and the sun god faced his enemy, Apophis, a serpent who threatened him as he traveled in his solar boat nightly.

Another of Re’s important roles was as a creator god. The sun’s reappearance on the horizon at dawn each day was a symbol of the re-creation of the world. However, Re was not the sole creator god in Egyptian mythology. The Egyptians had several elaborate myths describing the origins of their world. Each of these creation stories was centered at a different city in ancient Egypt (Figure 3).

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Figure 3. Map of Upper and Lower Egypt.

The Hermopolitan cosmology arose at the site of Hermopolis in Middle Egypt. Hermopolis was a city sacred to Thoth, the god of wisdom. The ancient Greeks equated Thoth with their god Hermes, which gives us the name Hermopolis, or “city of Hermes.” The ancient Egyptian name for this city was Khemnu, or “Eight-Town.” The number eight in this place-name makes references to the eight deities (the Ogdoad) who are the main characters in this version of the creation story. The Ogdoad consisted of four frog-headed male gods and their serpent-headed female counterparts (Figure 4). This divine group represented the dark, watery, unknown, and eternal state of the cosmos prior to creation. Nun and Naunet represented water. Heh and Hauhet expressed the notion of infinity. Kek and Kauket stood for darkness. Amun and Amaunet reflected the concept of hiddenness. These eight gods existed within the watery chaos of pre-creation.

Arranged in two horizontal rows, each row shows two male and two female masked figures standing as couples and facing each other. An additional figure stands on the far right of each row, facing the couples.

Figure 4. An illustration of the Ogdoad, drawn by Faucher-Gudin from a photograph by Béato.

Within this unchanging “nothingness,” there was the potential for creation. The Egyptians believed that from these eight gods came a cosmic egg that contained the deity responsible for creating the rest of the world, including the primeval mound—the first land to arise out of the waters of pre-creation. In some versions of the myth, the egg was laid by a goose named “the Great Cackler,” while in other versions an ibis, the bird associated with the god Thoth, is responsible for the egg (Figures 5-6). Thoth’s appearance here in the myth is probably the work of the Hermopolitan priesthood, who wanted to recognize the importance of the city’s patron deity. After the mound appeared, a lotus blossom bloomed signaling the birth of the newborn sun god (Figure 7). After the sun made its first appearance, the rest of creation could follow. In some cases, this myth further describes a scarab beetle that emerges from the lotus. The scarab is often a solar symbol, and the texts describe how this beetle transforms into a child. When this child cried, his tears became humankind (Figure 8).

Brown-spotted, light green amulet.

Figure 5. An amulet representing the god Thoth as an ibis-headed man (Glencairn Museum E219).

Figure 6. A bronze statuette representing the god Thoth as an ibis (Glencairn Museum E1121).

Figure 6. A bronze statuette representing the god Thoth as an ibis (Glencairn Museum E1121).

Tutankhamun's head comes out of the center of a flower.

Figure 7. In this statuette from the tomb of Tutankhamun, the boy king is shown as the newborn sun god emerging from a lotus flower at the moment of creation (Cairo Museum JE 60723). Image courtesy of the Griffith Institute.

Figure 8. On this bracelet of Nimlot, the newborn sun god is shown as a child seated atop a lotus flower (EA14595). Image © The Trustees of the British Museum.

Figure 8. On this bracelet of Nimlot, the newborn sun god is shown as a child seated atop a lotus flower (EA14595). Image © The Trustees of the British Museum.

The importance of the sun in the creation of the world is highlighted in another creation myth that makes reference to a collective of gods known as the Heliopolitan Ennead (Figure 9). These nine deities (the Ennead) are mentioned in the Old Kingdom Pyramid Texts. This myth seems to have originated at the city of Iunu (or Heliopolis, meaning “City of the Sun” in Greek). Here, the creation of the world begins with a creator god named Atum (or Re-Atum). Just as we see with the Hermopolitan version of creation, there is a chaotic, watery state of pre-creation, in which Atum resides before he is born. Atum is self-created and arises in the shape of an obelisk-like pillar (the benben ) in Heliopolis. He engenders by means of his own bodily fluids. To begin the creation of the world, Atum spits out a pair of divine beings: Shu, the god of air, and Tefnut, his female counterpart, the goddess of moisture (Figure 10).

Twelve male and female figures stand in two horizontal lines on the left, separated from a seated Amun Re on the right by an open space partially filled with columns of hieroglyphs.

Figure 9. An illustration of a relief from the mortuary temple of Hatshepsut at Deir el Bahri showing the members of the Ennead before Amun Re. This drawing appears in E. Naville,  The Temple of Deir el Bahari , volume 2, London: Egypt Exploration Fund, 1896, pl. xlvi.

Brown-spotted, light green amulet.

Figure 10. A faience amulet of the god Shu shown with upraised arms lifting up the sky (Glencairn Museum E453).

Shu and Tefnut in turn produce a second generation of gods. Their son, Geb, is the god of the earth, and his sister-wife, Nut, is the sky goddess. With this second generation, the Egyptian cosmos comes into existence and all the elements necessary for life on earth—the sun, air, moisture, land, and sky—are now in place. The iconography of Geb and Nut together is particularly evocative (Figure 11). Geb appears as a human male lying on the ground. Arched above him, separated by their father Shu, stretches the figure of his sister-wife Nut, often shown as a nude female whose body is covered in stars. The Egyptians envisioned her arms and legs as the pillars of the sky and each of her limbs as indicators of the four cardinal points. Before their separation by their father, Geb and Nut were able to produce another generation of gods: Isis, Osiris, Seth, and Nephthys. Isis (Figure 12) and Osiris (Figure 13) in turn produced Horus. (It is interesting to consider that the Heliopolitan genealogy can also be viewed as the family tree of the Egyptian king (Figure 14). Each king was considered a representative of Horus while he was alive, and was then associated with the god Osiris, the king of the dead, after his death.) 

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Figure 11. The Egyptian version of the cosmos as seen on this drawing from the Book of the Dead of Nestanebetisheru. Here Shu, the god of air, separates the earth god Geb from the sky goddess Nut (EA10554,87). Image © The Trustees of the British Museum.

Isis sits on a yellow stone throne, with Horus on her lap.

Figure 12. Figurine of Isis, member of the Heliopolitan Ennead, suckling Horus (Glencairn Museum E1164).

Osiris stands with his arms crossed across his chest.

Figure 13. Figurine of Osiris, member of the Heliopolitan Ennead (Glencairn Museum E74).

Five generations of the Heliopolitan Ennead, beginning with Atum, the creator god, and ending with Horus.

Figure 14. The family tree of the Heliopolitan Ennead.

In addition to their roles in the creation of the cosmos, members of the Ennead are involved in other cycles of life and rebirth. For example, the sky goddess Nut is believed to give birth to the sun each day, and in some traditions she also gives birth to the stars. When observing the nighttime sky, the Egyptians may have noticed that the outer arm of the Milky Way resembled a female form and identified this celestial feature with the goddess Nut. As a goddess responsible for the sun’s daily rebirth, Nut was also accorded a role in the resurrection of the dead. Representations of Nut on the ceilings of New Kingdom (1539–1075 BCE) royal tombs show the goddess with the sun entering her mouth and passing through her star-covered body during the night, to be reborn in the morning. She often appears on the inside lids of sarcophagi, protecting the deceased until he or she, like the sun god Re, would be reborn. Nut can also appear on the lids of coffins as a woman with wings spread protectively across the chest of the deceased (Figure 15).

Nun wears green and kneels while looking to the right, colorful wings held wide on her splayed arms.

Figure 15. The goddess Nut on the lid of the coffin of Sema-tawy-iirdis (Glencairn Museum E1267).

A third version of the creation of the cosmos can be found in a text known as the Memphite Theology. Memphis was one of the most important cities in ancient Egyptian history. Situated along the Nile at the point where the Nile River branches out into the Nile Delta, Memphis was Egypt’s first capital city. Throughout Egypt’s long history, Memphis remained an important religious and administrative center even during times when its status as the country’s capital city had shifted. According to the historian Manetho, Memphis was founded by the legendary king Menes around 3200 BCE. The divine triad who protected the city consisted of Ptah, his consort Sekhmet, and their child, Nefertem (Figure 16). Ptah was the patron deity of craftsmen, and in the Memphite version of creation he plays the role of the primary creator god (see also lead photo above).

Three dark brown statuettes of varying heights.

Figure 16. Members of the Memphite triad, the patron deities of Memphis (Glencairn Museum E113, E967, E905).

Unlike the versions of creation expressed in the Hermopolitan and Heliopolitan creation myths, which have been reconstructed from various ancient religious texts, the Memphite creation myth is preserved on a single document known as the Shabaka Stone, which is now preserved in the British Museum (Figure 17). The text inscribed on this monument relates how King Shabaka, a Nubian pharaoh of Egypt’s 25th Dynasty (705–690 BCE), found a worm-eaten papyrus in the library of the Temple of Ptah at Memphis. Realizing how important the damaged document was, Shabaka purportedly ordered that the words be carved anew in stone to preserve them. In this text Ptah (Figure 18) is credited with the creation of the world. He creates by means of thought and words: “Sight, hearing, breathing—they report to the heart, and it makes every understanding come forth. As to the tongue, it repeats what the heart has devised. Thus all the gods were born and his Ennead was completed. For every word of the god came about through what the heart devised and the tongue commanded.” The text describes how Ptah was responsible for the creation of all the gods and the establishment of their worship throughout Egypt:

“He gave birth to the gods. He made the towns, He established the nomes, He placed the gods in their shrines, He settled their offerings, He established their shrines, He made their bodies according to their wishes. Thus the gods entered into their bodies, Of every wood, every stone, every clay, Everything that grows upon him In which they came to be. Thus were gathered to him all the gods and their kas, Content, united with the Lord of the Two Lands.”

A grey rectangle stone, covered in hieroglyphic text. Eleven mostly straight carved lines radiate out from a square divot in the center, obscuring some of the text.

Figure 17. The Shabaka Stone, a basalt slab inscribed with the text of the Memphite Theology. The stone was later used as a millstone, which explains some of the damage to its surface (EA498). Image © The Trustees of the British Museum.

Ptah sits on a throne facing left. A person kneels before him with raised hands. Hieroglyphic text is above the supplicant.

Figure 18. A representation of the god Ptah on the stela of Maienhekau (Glencairn Museum E1266). Ptah is shown with his characteristic skull cap.

Reference to the moment of creation is not only seen in Egyptian texts. Most temples have architectural features that mimic elements of the cosmos at the beginning of creation. A large gateway called a pylon usually fronts a temple (Figure 19). The form of the pylon consists of two tapering towers joined by a lower section. The shape of the pylon imitates the hieroglyph for the word “horizon” ( akhet ), represented as two hills with a sun disk in the center. Further adding to the solar imagery, a pair of obelisks often stands before the entrance to the temple. An obelisk is a four-sided standing stone that tapers as it rises and ends in a small pyramid called a “pyramidion.” Obelisks were sacred to the sun god and were a symbol of the sun related to the benben , which calls to mind the primordial mound described in the Heliopolitan and Hermopolitan creation myths.

People walk around the outside of a large, sand-colored building.

Figure 19. A view of the temple pylon at Philae Temple. Photo courtesy of Marc Ryckaert. 

Two sand-colored columns stand before the backdrop of a deep blue sky and more temple remains.

Figure 20. A view of papyriform and lotiform columns in the temple of Kom Ombo. Photo courtesy of Marie Thérèse Hébert & Jean Robert Thibault.

Each temple was a microcosm of the world wherein the creation was repeated on a daily basis. Beyond the entrance pylon, the typical temple contained one or more open courts, a hypostyle hall, and, at the innermost space, the sanctuary. The columns found throughout the temple often had capitals that are papyriform or lotiform in design, echoing the marshy plants that emerged on the primeval mound (Figure 20). The dark sanctuary or shrine that housed the image of the temple’s resident god imitated the mound upon which creation began. When priests carried out the morning rituals and opened the god’s shrine, they reenacted the very moment of creation, and the temple’s resident deity took the position of the creator god. Many temple precincts are also bounded by walls whose bricks are laid in a wavy design, perhaps symbolizing the chaotic waters of pre-creation which are held at bay by the creation of the (primordial) mound upon which the temple structure was built.

In addition to the creator gods depicted in the three main creation myths, there are other deities who were also considered creator gods such as Min, Amun, Khnum, and the Aten. One of Egypt’s earliest known deities was the god Min (Figure 21). Depictions of him appear as early as the Predynastic Period. Three colossal statues of Min dating to around 3300 BCE were excavated by W.M.F. Petrie at the site of Coptos. These statues, while fragmentary, originally depicted this god with the erect phallus that became standard for his representations. As a god connected with fertility and creation, Min is usually shown in this distinctive ithyphallic pose. He grasps a flail in one upraised arm and wears a tall plumed crown very similar to that of Amun-Re.

A statuette of Min, his right arm raised and holding a flail, and wearing a headdress that is approximately two thirds his height.

Figure 21. The god Min (EA60045). Image © The Trustees of the British Museum.

A member of the Hermopolitan Ogdoad, Amun’s name means “the hidden one.” During the Middle Kingdom (c. 1945-1640 BCE) this god became increasingly important, and by the New Kingdom he rose to prominence as a state god and was given the epithet “king of the gods.” Amun, together with his consort Mut, and their child, Khonsu, comprise the Theban triad, the patron deities of the city of Thebes (Figure 22). At the same time, Amun (or his combined form, Amun-Re) became thought of as a creator god in his own right. Amun was usually shown as a human, and when he was in the form of Amun-Re he wore a crown with two tall plumes. The ram and the goose were animals sacred to him. 

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Figure 22. A bronze statuette of the god Amun (right, Glencairn Museum E1165) and his consort Mut (Glencairn Museum E1145).

The ram-headed god Khnum is described in the Coffin Texts, a collection of funerary spells composed around 1991-1786 BCE, as a creator of humans and animals (Figure 23). By the reign of the female pharaoh Hatshepsut (reigned 1479-1458 BCE), Khnum is described as a god who is responsible for fashioning gods, humans, and animals on a potter’s wheel (Figure 24).

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Figure 23. Relief showing the ram-headed god Khnum (EA635). Image © The Trustees of the British Museum.

Khnum sits at a potter’s wheel, while a masked person kneels opposite her. Hieroglyphic text fills the space above them.

Figure 24. An illustration of a relief from the mortuary temple of Hatshepsut at Deir el Bahri showing Khnum creating Hatshepsut and her ka on a potter’s wheel. This drawing appears in E. Naville,  The Temple of Deir el Bahari , volume 2, London: Egypt Exploration Fund, 1896, pl. xlviii.

Figure 25. The Aten appears at the top of this relief fragment above a figure of King Akhenaten. Unlike other Egyptian deities, the Aten does not take a human or animal form. This deity is shown as a sun disk with rays that end in tiny hands (UPMAA E16230). Image courtesy of the Penn Museum.

Figure 25. The Aten appears at the top of this relief fragment above a figure of King Akhenaten. Unlike other Egyptian deities, the Aten does not take a human or animal form. This deity is shown as a sun disk with rays that end in tiny hands (UPMAA E16230). Image courtesy of the Penn Museum.

During the Amarna Period, when the pharaoh Akhenaten (reigned 1353-1336 BCE) changed the religious system from a polytheistic one to one that approached monotheism, his chosen deity, the Aten, naturally took position as creator god (Figure 25). The Aten was a solar deity, and his role in creation is celebrated in hymns composed during this period. In one version, the Aten is praised and described as follows. (It is interesting to note that scholars have long observed the similarity of this hymn to the phraseology of Psalm 104 in the Bible): “How numerous are your works, though hidden from sight. Unique god, there is none beside him. You mold the earth to your wish, you and you alone. All people, herds and flocks, All on earth that walk on legs, All on high that fly with their wings. And on the foreign lands of Khar and Kush, the land of Egypt You place every man in his place, you make what they need, so that everyone has his food, his lifespan counted.”

This religious experiment did not last long beyond the death of Akhenaten. By the beginning years of the reign of Tutankhamun, the traditional religious system with its many gods had been restored and the Aten returned to being just one of many solar deities in the Egyptian pantheon. 

As we can see, there was no one single creation story in Egyptian religious tradition. There were several different ways in which the Egyptians explained the origin of the world. These various traditions were not mutually exclusive. They often complimented and intersected each other, yet distinctions can be drawn amongst the various creation myths, which helps to distinguish one from the other.

Jennifer Houser Wegner, PhD Associate Curator, Egyptian Section, Penn Museum University of Pennsylvania

Select Bibliography

Andrews, Carol. 1994.  Amulets of ancient Egypt . London: The British Museum Press.

Lichtheim, Miriam. 1976.  Ancient Egyptian literature: a book of readings. Vol. 2. The New Kingdom . Berkeley/London.

O’ Rourke, Paul. 2001. “Khnum.” In Donald B. Redford (ed.).  The Oxford Encyclopedia of Ancient Egypt , vol. 2: 231-232. Oxford: Oxford University Press.

Romanosky, Eugene. 2001. “Min.” In Donald B. Redford (ed.).  The Oxford Encyclopedia of Ancient Egypt , vol. 2: 413-415. Oxford: Oxford University Press.

Schlögl, Hermann A. 2001. “Aten.” In Donald B. Redford (ed.).  The Oxford Encyclopedia of Ancient Egypt , vol. 1: 1156-158. Oxford: Oxford University Press.

Simpson, William Kelly (ed.) 2003.  The literature of ancient Egypt: an anthology of stories, instructions, stelae, autobiographies, and poetry , third ed. New Haven; London: Yale University Press.

Tobin, Vincent A. 2001. “Amun and Amun-Re.” In Donald B. Redford (ed.).  The Oxford Encyclopedia of Ancient Egypt , vol. 1: 82-85.   Oxford: Oxford University Press.

Tobin, Vincent A. 2001. “Myths: Creation Myths.” In Donald B. Redford (ed.).  The Oxford Encyclopedia of Ancient Egypt , vol. 2: 469-472.   Oxford: Oxford University Press.

Wilkinson, Richard H. 2003.  The complete gods and goddesses of ancient Egyp t. London: Thames & Hudson.

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  • Story Writing Guides

How To Write A Creation Myth in 10 Steps

Ever wondered how worlds come to life in stories? Learn how to write a creation myth in a few simple steps with examples. Writing a creation myth can seem daunting, but crafting an origin story for your fictional world doesn’t have to be hard. Let’s explore a few examples of creation myths and look at some key elements that make them work, like symbolism and explaining natural phenomena.

What is a creation myth?

A creation myth is a symbolic story that explains how the world and everything in it was created. Creation myths are found in nearly all cultures and religions throughout history. They help make sense of where we came from and why the world is the way it is.

The most well-known creation myth is probably the Biblical story of Adam and Eve and the Garden of Eden. But creation stories come in all shapes and sizes with a wide variety of beliefs. Common themes involve one or more creator gods, earliest chaos, creatures being shaped from clay or emerging from a cosmic egg, and the separation of various natural realms like the heavens, earth, and underworld.

No matter the tradition, creation myths give insight into a culture’s fundamental values and understanding of the universe. As an author crafting your own fictional realm, thinking about its origins through a creation myth can reveal a lot about its inhabitants, environment, and belief systems. The key is tapping into timeless archetypes that resonate with readers while putting your own fresh spin on the genre.

See our post on how to write a myth for more details on the different types of myths .

Types of Creation Myths

There are many ways to classify creation myths, but one common method is to identify the main theme or motif that connects them. For example, some creation myths involve a creator god or goddess who makes the world out of nothing, while others involve a primordial being or force that is divided or separated into different parts. Here are some examples of different types of creation myths based on this method:

  • Creation from chaos : This type of myth describes how the world came from a state of disorder or nothingness, and how order was established by a powerful being or force. For example, in the Babylonian creation myth, Enûma Eliš, Marduk defeated Tiamat, the primordial sea monster, and created the heavens and the earth from her body.
  • Creation by emergence : This type of myth describes how the world emerged from a primordial substance or element, such as water, fire, or air. For example, in the Chinese creation myth, Pangu was a giant who separated heaven and earth by his body. He died after 18 days and his body parts became different features of nature.
  • Creation by world parents : This type of myth describes how the world was created by a pair of deities who represented different aspects of nature or life. For example, in the Greek cosmogonical myth, Heliopolis creation myth, Uranus (sky) and Gaia (earth) were separated by their children Cronus (time) and Rhea (motherhood). They gave birth to other gods and goddesses who shaped the world.
  • Creation from the cosmic egg : This type of myth describes how the world was created from an egg that contained all living things. The egg hatched or broke open to reveal a new world. For example, in the Hindu creation myth, Hiranyagarbha creation (India), Brahma (the creator god) emerged from a lotus that grew from Vishnu’s navel. He created various worlds with his breath.
  • Creation ex nihilo: This type of myth describes how the world was created out of nothing by a single deity or a group of deities. The deity(s) then shaped the world according to their will and imagination. For example, in the Genesis creation myth (Judaism, Christianity, Islam, and Rastafari), God created the heavens and the earth in six days and rested on the seventh.
  • Earth-diver: This type of myth describes how the world was created by a deity or a group of deities who plunged into the primordial waters and brought up different elements or features of nature. For example, in the Chinese creation myth, Pangu was a giant who separated heaven and earth by his body. He died after 18 days and his body parts became different features of nature.
  • Division: This type of myth describes how the world was created by a primordial being or force that was divided into two halves or joined together by another being or force. The two halves then became different realms or aspects of reality. For example, in the Greek cosmogonical myth, Uranus (sky) and Gaia (earth) were separated by their children Cronus (time) and Rhea (motherhood). They gave birth to other gods and goddesses who shaped the world.
  • Dismemberment : This type of myth describes how the world was created by a primordial being or force that was dismembered into different parts by another being or force. The parts then became different realms or aspects of reality. For example, in the Norse cosmogonical myth, Ymir was a giant who was killed by Odin and his brothers. His body parts became different features of nature.

These are just some examples of creation myths from different cultures and religions. Keep on reading to learn how to write a creation myth yourself.

Examples of Famous Creation Myths

Before diving into how to craft your own creation myth, let’s look at a few popular creation myths from various cultures around the world to inspire your imagination:

  • Ancient Greek Creation Myth : In ancient Greek mythology, first there was only chaos in the form of a primordial void known as Gaia. The Titans emerged out of Gaia, including the sky god Uranus and earth goddess Gaea. They gave birth to the first gods like Cronus, who later produced the Olympian gods such as Zeus and Poseidon who shaped the cosmos. Zeus would defeat Cronus and the Titans to usher in mankind along with the other creations of the gods.
  • Aboriginal Australian Creation Myth: According to Aboriginal Australian beliefs, in the beginning, the world was flat, barren, and dark. The Rainbow Serpent emerged from the ground and gave life to plants, animals, and the first people. The travels of the Rainbow Serpent shaped the earth itself, forming mountains, valleys and waterways. The stars were embodiment of ancestral spirits. Tjukurrpa stories detail their creative acts.
  • Mayan Creation Myth: The Mayans told that originally the world was covered only by the primordial sea. Then the feathered serpent god Kukulkan built land in the sea and created sky to separate realms. Kukulkan constructed people out of maize then set the sun, moon, stars and planets in motion. Other gods finished details like mountains, rivers, plants and animals to finish creation.
  • Norse Creation Myth: According to Norse mythology, in the beginning, there was only a vast abyss called Ginnungagap, between the realms of fire and ice. When the fire and ice met, they formed a giant being named Ymir, who was the ancestor of all the frost giants. From Ymir’s sweat, a cow named Audhumla emerged, who nourished Ymir with her milk. Audhumla licked the ice and revealed a god named Buri, who had a son named Bor. Bor married a frost giantess named Bestla, and they had three sons: Odin, Vili, and Ve. The three brothers killed Ymir and used his body to create the world. His flesh became the land, his blood became the sea, his bones became the mountains, his teeth became the rocks, his hair became the trees, and his skull became the sky. They also created the first humans, Ask and Embla, from two pieces of wood.
  • Chinese Creation Myth: According to Chinese mythology, in the beginning, there was only a chaotic mass of energy called Hundun, which contained the seeds of all things. A cosmic egg formed within Hundun, and a giant being named Pangu emerged from it. Pangu held the eggshell above him and the earth below him, separating the sky and the land. He grew taller every day for 18,000 years until the sky and the earth were fully apart. When he died, his body parts transformed into various elements of nature. His breath became the wind, his voice became the thunder, his eyes became the sun and the moon, his blood became the rivers, his hair became the stars, his flesh became the soil, his bones became the minerals, his sweat became the rain, and his parasites became the humans and animals.

Crafting an imaginative origin story for your fictional world can seem daunting, but it doesn’t have to be. Follow these 10 key steps on how to write a creation myth and give a deeper meaning to your fictional world’s lands, creatures, and beliefs.

Step 1: Define the Purpose of the Myth

Before embarking on the creation of a myth, it’s essential to clarify the purpose behind it. Consider what you want the myth to achieve and the message you aim to convey to your audience. This step involves introspection on the broader goals and themes you wish to explore in your myth. Here are key questions to help guide this process:

  • Define the core idea or moral lesson you intend your myth to communicate. This could be a lesson about courage, the consequences of hubris, the cyclical nature of life, or any other theme.
  • Clarify whether your myth will focus on cosmogony (the origin of the universe), theogony (the origin of gods), anthropogony (the origin of humans), or a combination of these.
  • Decide if your myth will serve as a vehicle for conveying moral principles, ethical guidelines, or cultural norms.
  • Consider if the myth will play a role in preserving cultural identity, offering solace during challenging times, or instilling hope in the face of adversity.

If you need some inspiration, take a look at this post on 56+ myth ideas .

Example: 

Let’s say the purpose of your myth is to convey the importance of environmental stewardship and the consequences of neglecting the natural world. Your message could revolve around the interconnectedness of all living things and the responsibility humans have to care for the planet. This purpose will guide the development of themes, characters, and events in your myth, ensuring they align with the overarching message of environmental harmony.

Step 2: Establish the First State

In this step, you define the formless initial state of your fictional world before creation. This setting provides the canvas upon which the rest of your myth will unfold. The first (or primordial) state could be chaos, oblivion, darkness, a void, or even a cosmic egg. It sets the stage for the transformative journey from the formless to the formed.

Let’s imagine your myth begins with the description of a cosmic egg hovering in the dark vastness of chaos. The egg symbolizes the potential for creation, containing within it the essence of all that will come into existence. The chaos represents the undifferentiated and unstructured state before order and life emerge. This cosmic egg becomes the focal point from which the entire universe will hatch and evolve. In your myth, you might describe the cosmic egg as a luminous orb, pulsating with energy. The darkness surrounding it is impenetrable, emphasizing the mystery and limitless possibilities contained within the egg. As your myth progresses, the cosmic egg will play a pivotal role in the creation process, acting as the catalyst for the birth of stars, planets, and life forms.

Step 3: Introduce the Creator/s

This step involves introducing the entities or forces responsible for bringing your world into existence. Consider whether they are gods, demigods, spirits, early human beings, or something entirely different. Understand their powers, limitations, intentions, and how they shape the narrative. The nature of your creators will significantly influence the tone, themes, and messages conveyed by your myth.

In your creation myth, let’s say the creators are ancient celestial beings known as the Luminara. These divine entities are beings of light, each representing different aspects of creation. They possess the power to mould reality, shape cosmic forces, and breathe life into the void. The Luminara exist beyond mortal comprehension, and their intentions for creating the world are rooted in a desire for balance and harmony. You can describe the Luminara as radiant beings, shimmering with ethereal energy. Each deity has a unique role: one governs the celestial realms, another oversees the natural world, and a third is the guardian of the cosmic order. The limitations of the Luminara might include their inability to directly interfere in the affairs of the mortal world, emphasizing the need for mediators in the creation process. Understanding the Luminara’s motivations and characteristics will guide the subsequent stages of your myth.

Step 4: The First Creations

In this step, you define the earliest realms formed out of primordial chaos or the initial state you established. Typically, these creations represent fundamental elements like light/dark, sky/earth, and land/sea. Consider the symbolic significance of each creation and how they contribute to the overall structure of your fictional world.

Continuing with the myth of the Luminara, the first creations could include the division of the cosmic elements. One deity, associated with radiant light, manifests the celestial realm, where stars and galaxies form. Another deity shapes the earthly domain, sculpting mountains, valleys, and seas. A third deity is responsible for the ethereal space between, crafting the atmospheres and cosmic energies that connect the celestial and earthly realms. The light and dark paradox may be introduced at this stage, symbolizing the cosmic balance maintained by the Luminara. The celestial realm shines with eternal brilliance, while the earthly realm experiences the ebb and flow of day and night. This sets the stage for the subsequent steps in the creation process, illustrating the interconnectedness of these elemental realms and their importance in the unfolding myth.

Step 5:  Describe the Creation Process

In this step, you delve into how your creators brought the world into existence. Consider the method they used, the challenges they faced, and the setbacks they overcame. This is an opportunity to inject excitement, drama, and conflict into your myth, making the creation process dynamic and engaging.

In the Luminara myth, the creators embark on a harmonious dance, weaving cosmic energies with their divine powers to shape the realms. As they perform this cosmic ballet, challenges arise—conflicting forces seeking to disrupt the balance. A disgraceful deity, jealous of the Luminara’s creation, attempts to plant chaos. The creators face the challenge of maintaining cosmic order against these destructive forces. The dance becomes a metaphorical battleground, with each step countering the disruptive energies. Setbacks occur as the evil deity temporarily throws the realms into turmoil. The Luminara respond with resilience, devising ingenious solutions to restore equilibrium. This step adds depth to the myth, portraying the creation process as a struggle against opposing forces, reinforcing the themes of balance and resilience.

Step 6: Create a Cosmic Structure

This step involves outlining the establishment of cosmic order within your mythological world. Define the celestial elements such as stars, planets , moons, and seasons. This cosmic structure shapes the framework of your universe and influences the life within it.

In the myth, as the Luminara harmonize the cosmic forces, they sculpt a breathtaking celestial panorama. Seven planets, each infused with unique essences, orbit in perfect synchrony. Gaianthos, the green orb, symbolizes life and growth, while Lunathria, bathed in silver luminescence, embodies wisdom and reflection. And Celestria, the yellow orb symbolises everything that is light and positive. Each planet becomes a testament to the Luminara’s intention for a diverse and thriving cosmos. Three moons gracefully dance around the planets. Selentara, with its gentle glow, influences dreams and emotions. Umbraforge, the shadowed companion, governs the ebb and flow of magical energies. Lastly, Aetherion, the radiant moon, bestows blessings upon the creatures below. The moons’ celestial choreography weaves an intricate tapestry of energy that resonates through the mythic realms. The seasons unfold as a divine symphony, orchestrated by the Luminara. Spring brings a burst of life, with blossoms unfurling in the wake of Gaianthos. Summer bathes the cosmos in a warm glow from Celestria, while autumn heralds a time of reflection under Lunathria’s silver gaze. Winter, guided by the ethereal dance of the moons, is a season of rest and introspection. This detailed cosmic structure enriches the myth, intertwining natural elements with symbolic significance, reinforcing themes of balance and interconnectedness.

Step 7: Introduce the World

Mark the point where humans enter the world, often after everything else is prepared for them. What is the physical appearance of your world? Is it a vast expanse of stars and planets, a lush and verdant planet filled with life, or something else entirely? What creatures inhabit your world? Are they humans, animals, spirits, or something else entirely? What is their relationship to the creators and the world itself?

See our guide on 112+ World-Building Questions for more ideas.

The Luminara’s cosmic symphony gives birth to Celestria. The world has endless sunshine, floating islands adorned with vibrant flora, and crystalline rivers that weave through the landscape. Celestria, along with the six other planets, all orbit a radiant sun casting a kaleidoscope of colours across the cosmic universe. Three moons—Umbraforge, Selentara, and Aetherion— rotate the world, influencing the ebb and flow of magic in the realm. As the planets and moons collaborated, they birthed the first inhabitants: the Celestrians. These beings possessed ethereal beauty and a deep connection to the cosmic energies surrounding them. The Celestrians lived in harmony with the enchanted flora and fauna that adorned Celestria. Beyond the Celestrians, mythical creatures roamed the land. Majestic Gryphons soared through the starlit skies, their wings trailing stardust. Luminescent Faewings flittered among the floating islands, spreading magical pollen that gave life to vibrant, floating blossoms. Enigmatic Meriphins, beings with the tail of a dolphin and the grace of a celestial dancer, inhabited the crystal-clear waters of Celestria. The land also echoed with the calls of Celestial Songbirds, their melodies harmonizing with the cosmic energies. These creatures, with feathers that shimmered like the night sky, brought messages of harmony and unity to all corners of the realm. Celestria, a world of wonders, where Celestrians coexisted with enchanting creatures, embodying the magic and harmony instilled by their cosmic creators.

Step 8: Establish the Moral

If your myth is intended to teach moral lessons, now is the time to introduce them. What are the values and principles that the creators instilled in their creation? What actions are considered right or wrong? What are the consequences of breaking these codes? This will help to shape the culture and society of your fictional world.

Celestria’s creation myth revolves around the moral teachings bestowed by the Luminara, the creators of the world. They emphasized virtues such as compassion, enlightenment, and cosmic balance. The Celestrians were entrusted with the duty of upholding these virtues, fostering an enlightened society that respected the diversity of all cosmic beings and maintained harmony on  Celestria as well as the entire universe.  The gatherings in Celestria are marked by celestial festivals, where the Celestrians come together to celebrate cosmic diversity. During these luminous events, they engage in celestial dances, exchanging stories of enlightenment, and participating in rituals that symbolize the interconnectedness of all beings. Holidays in Celestria align with events such as the Great Conjunctions and Nova Unions. These moments are revered as sacred, prompting Celestrians to reflect on the celestial order and renew their commitment to the moral teachings of the Luminara. Actions considered right in Celestria involve fostering unity, seeking enlightenment, and maintaining cosmic balance. Celestrians are encouraged to assist fellow beings in their cosmic journeys and contribute to the collective enlightenment of the world. Conversely, actions that disrupt cosmic harmony or show disregard for the diversity of beings are deemed wrong. Celestrians who deviate from the moral code may experience a temporary dimming of their celestial essence, symbolizing a disconnection from the cosmic wisdom imparted by the Luminara. Serious consequences involve the permanent removal of the celestial light that surrounds them exiling them into eternal darkness. Through these consequences, the myth emphasizes the enduring importance of upholding moral teachings.

Step 9: Convey a Sense of Wonder

Remember, your creation myth is not a scientific explanation of the universe. It is a symbolic story that is meant to inspire awe and wonder. Use vivid language, imagery, and metaphors to create a sense of mystery and enchantment.

As the Celestrians engage in their celestial dances during the Great Conjunction, the myth describes the celestial bodies swirling in harmonious choreography, casting ethereal glows that illuminate the entire universe. The celestial music, a symphony of energies, resonates through the heavens, captivating the senses of all who partake in the celestial celebration. The celestial realm itself is described as a tapestry of cosmic hues, where stars paint trails of radiant colours across the vast canvas of space. Nebulas unfurl their tendrils, weaving tales of ancient cosmic events, and the gentle hum of energies provides a soothing backdrop to the cosmic wonders. Metaphors and vivid language abound, describing the celestial bodies as poets and the cosmic winds as storytellers whispering secrets across the celestial plane. The narrative is infused with a sense of mystique, urging Celestrians to look upon their cosmic home with ever-renewed wonder and appreciation. Through such poetic imagery and metaphorical language, the creation myth transports its audience to a realm where the boundaries of reality blur, inviting them to experience the cosmic wonders with a childlike sense of awe.

Step 10: Share your Myth

Once you have written your myth, share it with others. Let them interpret its meaning and draw their own lessons from it. The more people who hear your myth, the more it will become part of your fictional world’s culture and history.

In the vast expanse of nothingness, where darkness reigned supreme, an ethereal orb pulsated with an otherworldly glow. This was the cosmic egg, the cradle of all creation. Within its shimmering depths, the seeds of existence lay dormant, waiting to be awakened by the Luminara, the celestial beings who had sculpted the cosmos with their divine light. The Luminara, a triad of radiant beings, each representing a facet of creation – Zenith, the celestial architect, Solaris, the guardian of life, and Umbra, the weaver of harmony – converged upon the cosmic egg. Their combined brilliance illuminated the surrounding darkness, heralding the dawn of a new era. Zenith, with a touch as gentle as a star’s caress, moulded the cosmic egg into a swirling vortex of energy. Solaris, with her warm embrace, infused the vortex with life’s essence, and Umbra, with his gentle touch, wove the threads of harmony into the fabric of creation. As the Luminara worked, strong opposing forces emerged seeking to disrupt their work. A sinister entity blanketed sections of space in shadow, suppressing light and life. The Luminara persevered, countering darkness with galaxies of dazzling stars. But the shadow would not be easily defeated. It was cunning, unpredictable – a worthy cosmic adversary. The struggle between light and dark turned into an elegant dance – creation countering destruction in an eternal interplay of forces. Matter and antimatter were borne. From this dance seven celestial bodies emerged – planets of vibrant hues, each with its unique essence. Gaianthos, the verdant gem, was a beacon of life, teeming with lush flora and diverse creatures. Lunathria, the silver sphere, exuded wisdom and tranquillity, its ethereal glow illuminating the cosmos. Celestria, the golden orb, pulsed with warmth and enlightenment, embodying the divine principles of balance and harmony. Encircling these celestial gems, three moons – Selentara, the gentle guardian of dreams and emotions, Umbraforge, the shadowed protector of magic, and Aetherion, the radiant bestower of blessings – danced in perfect harmony, their celestial ballet weaving a tapestry of cosmic energies. As the Luminara continued their creation, they brought forth the seasons, each with its distinct character. Spring, awakened by Gaianthos, ushered forth a burst of life, with blossoms unfurling in a riot of colours. Summer, bathed in Celestria’s golden glow, brought warmth and vitality, while autumn, under Lunathria’s silver gaze, inspired reflection and introspection. Winter, guided by the moons’ ethereal dance, was a time of rest, rejuvenation, and inner peace. From the celestial symphony, the world of Celestria emerged, a paradise of endless sunshine, floating islands adorned with vibrant flora, and crystalline rivers that wove through the landscape. Its inhabitants, the Celestrians, were beings of ethereal beauty, their hearts attuned to the cosmic energies that permeated their world. With the Celestrians came a harmonious society, where humans, mythical creatures, and the natural world coexisted in perfect balance. Majestic Gryphons soared through the skies, their wings trailing stardust, while Luminescent Faewings flittered among the floating islands, spreading magical pollen that gave life to vibrant, floating blossoms. Enigmatic Meriphins, beings with the tail of a dolphin and the grace of a celestial dancer, inhabited the crystal-clear waters of Celestria, while Celestial Songbirds, their melodies harmonizing with the cosmic energies, brought messages of harmony and unity from the sky. Celestria, a world of wonder and magic, exemplified the principles of harmony, balance, and interconnectedness, a testament to the Luminara’s divine creation. The Celestrians, guided by the moral teachings of the Luminara, fostered a society that respected the diversity of all beings and maintained harmony on Celestria and throughout the cosmos. Through celestial festivals, gatherings, and rituals, the Celestrians celebrated their cosmic heritage, reinforcing the importance of unity, enlightenment, and the interconnectedness of all beings. The Great Conjunctions, when the celestial bodies aligned in perfect harmony, and the Nova Unions, when new stars were born, were considered sacred occasions, prompting Celestrians to reflect on their cosmic journey and renew their commitment to the Luminara’s teachings. Celestria’s creation myth served as a guiding force, emphasizing the importance of upholding the moral principles instilled by the Luminara. Celestrians who strayed from the path of righteousness faced consequences, their celestial essence dimming as a reminder of their connection to the cosmic wisdom. Those who committed acts of disharmony or disregard for the diversity of beings were exiled into eternal darkness, a stark reminder of the consequences of disrupting the cosmic order. Through the creation myth, the Celestrians were reminded of their responsibility to cherish their world, to foster harmony among all beings, and to uphold the principles of enlightenment and compassion. The myth served as a constant beacon, guiding Celestrians towards a future filled with cosmic harmony and wisdom.

And that’s how to write a creation myth in just 10 easy steps. Follow each step and create a spectacular origin story for your fantasy world.

Frequently Asked Questions

What is an example of a creation myth.

A famous creation myth comes from Ancient Greek mythology. This story explains how the god Chaos was the first thing to exist. The Ancient Greeks thought Chaos was an empty, black nothingness.

Then Gaia, the Earth goddess, emerged from Chaos. Next came Eros, the god of love. Gaia and Eros created Uranus, the sky, and Pontus, the sea. Together, Gaia and Uranus made the Titans, who were the parents of the Olympian gods like Zeus and Athena.

There was a big battle between Zeus and the Titans. Zeus won and then became the chief god. Under Zeus, the Olympian gods created humans and the world as the Ancient Greeks knew it.

This Greek myth shows how creation stories try to explain where everything originally came from. They often involve supernatural beings with magical powers that form lands, seas, skies and living creatures. By sharing these tales, people aim to understand cosmic forces shaping the universe and the world around them.

What Is The Structure Of A Creation Myth?

A creation myth has a similar structure to any good story. There’s a beginning, middle and end. But there are also some key elements that most creation tales include:

  • The First State: This sets up the formless initial situation, like a void, chaos or darkness.
  • Introducing Creators: Next, gods, magical beings or cosmic forces arrive to start shaping things.
  • First Creations: The most basic parts of reality are formed first, like night and day, water and land.
  • Shaping the World: The creators make landscapes, plants , animals and humans.
  • Cosmic Structure: Heavenly features like stars, planets and moons are established.
  • Introducing Inhabitants: Creatures, spirits and people emerge to inhabit the world.
  • Initiating Actions: The creators instruct inhabitants how to act or make mistakes that affect what happens next.
  • Imparting Meaning: By the end, readers understand the beliefs behind the myth and the lessons it teaches.

So most creation stories follow a logical order where the cosmos originates from some initial state and then evolves bit by bit. Scenes where the gods use their powers to craft different natural elements are very common. Adding vivid imagery for each step makes myths even more engaging!

How To Write A Creation Myth Story?

A creation myth is all about imagining a fictional origin tale for your fantasy world. Here are some tips on how to write a creation myth:

  • Brainstorm Ideas: First, jot down any concepts, images or creatures that you want to include. Cosmic eggs? Mysterious gods? Dragon ancestors? Let your ideas run wild!
  • Build the World: Outline the geography, environments and beings that will populate your world. Decide if events will take place on an Earth-like planet, in magical dimensions, or across multiple realms.
  • Develop a Plot: Structure your myth into a narrative with a beginning, middle and climax. Maintain continuity by listing each major step in the creation process.
  • Characterise the Creators: Give your cosmic creators clear identities and abilities that influence how they shape reality. Are they benevolent goddesses or mischievous sorcerers?
  • Incorporate Symbolism: Embed symbolic elements that hint at deeper meanings about life, death, human nature or spirituality.
  • Use Description: Choose emotive, vivid language to immerse readers in your world and leave a strong impression.
  • Add Your Own Flair: Make your story distinctive by putting a spin on common myth tropes. Surprise your audience and stir their imaginations!

Once you have a draft, re-read your myth and fine-tune anything unclear or contradictory. Polish any rough patches. Then bring your fictional creation epic to life! Crafting creation stories takes creativity but yields epic world-building rewards.

And there you have the foundation you need to start crafting an imaginative creation myth for your own fantasy realm! We explored creation myths by covering the essential steps – establishing the first state, introducing supernatural creators, shaping domains out of the void, populating your world with wondrous inhabitants, and instilling deeper meaning. 

With this guide on how to write a creation myth plus examples, you now have the tools to develop a custom origin tale filled with symbolic flare. So put these tips into action, unleash your inner cosmic vision, and build a unique creation myth that will enrich your fictional universe. we would love for you to share it in the comments below!

How To Write A Creation Myth

Marty the wizard is the master of Imagine Forest. When he's not reading a ton of books or writing some of his own tales, he loves to be surrounded by the magical creatures that live in Imagine Forest. While living in his tree house he has devoted his time to helping children around the world with their writing skills and creativity.

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A creation myth is a symbolic story about the origin of the world and everything in it. Based on religious belief, every nation has its explanation of the world’s genesis. And despite the uniqueness of each narrative, all the myths in various cultures share many motives, like the idea of chaos, the Universe, God, extraordinary events, the great flood, and so on. So, mythology is a historical record that opens many doors into ancient society. But how are myths as relevant today as they were to our ancestors?

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a creation myth essay

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Essay About Creation Myths

Since the existence of human beings, there have been creation myths to explain how life existed on the planet. These creation myths have a huge impact on how people view utopia. Nearly every culture or society has its own creation myth, which is just a version of how humans came to exist on the planet Earth. Many religions also have their own versions, such as the Christians, Islamic, and Jewish. Some cultures with creation myths include the Greeks, the Romans, the Norse, the Chinese, the Mayans, the Aztecs, the Incas, the Sumerians, the Japanese, the Korean and the Native Americans Nearly every creation myth in history involves some sort of deity. For example, Greek creation myths have deities such as Zeus, Gaia, Kronus, and Nyx, while Japanese creation myths have deities like Izanagi and Izanami. In Australian Aboriginal myths, there are two main deities, the Father of All Spirits and the Sun Mother. The African Bushmen believed in a god named Kaang, the “Great Master and Lord of All Life”. The Christian and Hebrew creation myth says that the planet was created by God. (Murtagh, cs.williams.edu) Chinese creation myths say that there is …show more content…

Myths that include gods becoming part of the land include Greek and Chinese creation myths. According to the Greek creation myths, Gaea, one of the first goddesses, became the goddess of the Earth while Ouranos became the god of the sky. (Murtagh, cs.williams.edu) The Chinese creation myth says that in the very beginning, there was only a large egg that contained a god named P’an Ku. However, P’an Ku eventually grew too big for the egg and burst it. After this, he began to form the Earth, digging out rivers and valleys, and eventually became part of the Earth when he died, with his flesh turning into the soil and his bones turning into rocks. (Shumov,

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Explain How The Concepts Of Capstone Christ And His World

Myths have also been used by every ancient culture to establish answers to the fundamentals of the universe

Code Of Hammurabi Dbq Essay

Political Before the prominent Code of Hammurabi was established, rulers Ur-namma and Lipit-Ishtar also set lists of laws which consented their actions and often were political motivations. The laws made by Ur-namma and Lipit-Ishtar consisted of a prologue and an epilogue and had a popular repeating theme -- the authority of gods. The Code of Hammurabi remains one of the greatest early examples of juridical literature.

Creation Myth Motif

For example in the Greek creation myth there are three creators, Gaia (the world), Prometheus and Epimethius, but in the Chinese, Incan, and Mayan creation myths there are two creators. In the Chinese creation myth the creators are Pan-gu and Nuwa. In the Incan creation myth the creators are Patchacana and Patchamama. Lastly, in the Mayan creation myth the creators are Tepeu and Gucumatz. I think many creation myths used this motif because most times the creators wanted shared power.

Different Versions Of The Choctaw Creation Myth

The last emergence myth is about how Aba, created the Choctaw people out of yellow clay who emerged to the earth’s surface and they were the first inhabitants of the earth. (Bushnell, 1910). The second category of the Choctaw creation myth is the earth diver story. In this category, there is a story of how the people were children of the sun and the moon and they lived in the sky.

Comparing The Christian Creation And The Iroquois Creation Myth

All cultures and religions have a beginning. The land, water, people, and animals had to be created somehow. The myths of creation varies widely from culture to culture, however, in some instances there are similarities between the cultures and their beliefs. Despite the many differences, creation myths of the Iroquois, Navajo, and Christian people all contain archetypical elements and symbolism that make each of them unique, such as the different characters and developments that show that despite the many differences, there can also be some similarities.

The Creation Story Of Gaia Creation Myth

Gaia Creation Story The Story about Gaia is a creation story because in the story Gaia is one of the first titans. A creation myth is a narrative that explains how people first came to inhabit the earth. This titan was the personification of the earth and gave birth asexually to repopulate the rest of the earth. The story attempts to explain how the world began. The creation myth starts off with someone named Gaia, it tells the reader that she came from the abyss and was the fountain of it all, the Earth.

Greek Mythologies: The Hero's Journey

Many mythologies have stories of their gods’ and goddesses’ birth and they are mostly

Vastly Different Creation Myths

There are hundreds of motifs scattered throughout the world about many vastly different creation myths. There are some myths linked with only a few motifs, and they originated from the same continent. Then there are also myths which originated from the other side of the world and share so many motifs one would think they were just a hundred miles away. With so many different motifs, it remains unclear and unproven as to how so many different cultures can share the same theory about how Earth and humans were created. Although there are so many fascinating motifs about the creation of the world and everything on it, I believe these three are the most common motifs shared by creation myths: nothingness (chaos) in the beginning of time, humans

Mesopotamia Geography And Religion Essay

Geography not only plays a part in the spread of a religion but also can be inspiration or reflection for the religion itself. Many societies have numerous deities inspired by the landscape in and around their civilization. However, I believe not all religions drew inspiration from the land they lived in. Mesopotamian societies had multiple gods. Most deities represented cosmic forces of nature such as the sun, moon, water, and storms who were responsible for the creation of the earth (World Societies p. 36).

Comparing The Four Creations And The Tohono Odham Creation Story

It is fascinating how the human mind can come up with many ideas of the birth of the world. In the story of The World on a Turtle’s Back there is mention that in the beginning there was no world, or land; but there was a great ocean and above it a great void of air. That void of air was the Sky World where the story commences. Then there is The Four Creations and The Tohono O'odham Creation Story. All three of these have their similarities and the differences on how the world was built.

Comparing Christian Worldview And Enuma Elish

Many with a modern, Christian worldview believe there is only one God and He created the world. The Mesopotamians, according to the Enuma Elish, believed in multiple gods and they seemingly were constantly fighting amongst themselves. Tiamat was the name given to chaos and it was through her defeat that the world was created. Later in the story, Marduk creates humans to essentially be servants to the gods.

Common Themes In Creation Myths

Each every creation myth is unique in its own way. Of course, creation myths have their similarities, but each of them has at least one detail that separates them from every other myth. The question is how those similarities came about, considering for some of these groups that didn’t even know that each other existed. It would have nearly impossible and extremely unlikely for them to communicate with each other let alone, share their stories with each other. Yet, despite this there are some extremely common themes and events throughout these myths.

Should Creationism Be Taught In Schools Essay

Scientists across various fields of studies with excellent academic achievements voice their unwavering belief in the theory of creation, and they depict multiple experiments and studies to solidify the validity of creationism. Evolution versus creationism is a battle that began long before today’s modern trials and protests, yet the same basic principles still exist. Creationism is as scientific as evolution, and evolution is as faith-based as

Comparison Of Creation Mythology

In this essay I will be comparing and contrasting the creation myths of Brahma, the Hindu Creator God, and The Ennead of Heliopolis of Ancient Egypt. I will be highlighting the following; how, according to these cultures, did the world begin, how did humans originate, are there any thematic similarities between the creation myths of these two cultures, what are the most striking differences and do they have any beliefs about how the world will end, or do they believe in some kind of cyclical renewal of creation. Brahma is the Hindu Creator god:

Religion Thesis Statement

Ancient people being unaware about the outside world created for themselves the hierarchy of Gods to ask for protection and support. Example: Paganism had a tendency to be polytheistic. People worshipped a variety of gods and goddesses, spirits representing national and local heroes, as well as natural phenomena. Pagans also honored their ancestry and ancestors.

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Understanding the Creation Story from Genesis

  • May 1, 2018
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a creation myth essay

How did the world begin? Was the world a cosmological mistake or an intentional creation? What existed before the universe as we know it? Questions like these have generated tons of discussion (and arguments) in the historical, scientific, and religious communities.

While most people are familiar with the creation story found in Genesis, there’s a richness that’s often lost. In The Torah Story online course , Gary E. Schnittjer, Cairn University’s professor of Old Testament, plumbs the depth of the creation story while answering important questions like:

  • How did the author of Genesis receive the creation story?
  • How does the narrative style of the creation story provide the backdrop for the rest of the biblical story?
  • What does the creation story reveal about God?
  • How are humans different than the rest of creation?
  • What is mankind’s responsibility to creation?

This post is adapted from Dr. Schnittjer’s course.

What is the origin of the creation story?

The Torah begins with a beginning—“in the beginning.” It simultaneously serves as the introduction to the book of Genesis, the Torah, the Hebrew scriptures, and the entire Bible.

You may wonder, “The beginning of what?”

The story that follows reveals that this is the beginning of the human world—the setting for God’s story. Whether there are other beginnings or not remains a significant issue. The opening of Genesis, however, attempts to tell the story of the beginning of the human realm.

You may also ask, “How did the author learn of this story since there were no people to observe it?” We, as readers, can make guesses.

Perhaps the author learned the story from an ancient oral tradition. He could have imaginatively adapted his narrative as a polemic against an ancient written account like the Babylonian creation story, Enuma Elish. Perhaps he offered his own interpretation of how it might have happened based on his understanding of God, humanity, and creation. Or, perhaps God revealed it to him in a special way, such as through an oracle or vision.

The author does not disclose the source of the Genesis creation story . From ancient times, Judaic and Christian believers have embraced Genesis and its account of creation as Scripture—God’s word. The other biblical authors found in the pentateuchal creation narrative an account on which to construct their own writings.

Biblical readers are free to wonder about the source or sources of the creation account. An apprentice of the biblical writers, especially one who regards their writings as Scripture, needs to put the weight of his or her studies on what the biblical authors have written rather than on what they have omitted.

In this case, the author is not primarily explaining in historical or scientific terms the beginning of the human realm. Instead, the opening of Genesis theologically interprets the relationship between God and the human world, namely, that he created it by the power of his word.

Learn more in The Torah Story online course .

Formed from the wild and the waste

According to the storyteller, the world God created in the beginning was unformed and unfilled—wild and waste. The unformed and unfilled state of the earth set up the six creation days—three in which God formed the world and three in which he filled it. The relationship between the preformed and pre-filled world and the creation days is important for this passage and for the entire Torah (not to mention all Scripture).

In the creating days, the power of God’s word tamed what was wild and brought to life what was desolate. The Torah closes with the people at the end of a trek through the wild and barren wilderness hoping for blessing and life in the land God promised to their ancestors (see Deut. 32:9–11). What God did at the beginning and in the wilderness he can do again . Indeed, the Torah portrays a gracious God with a powerful voice that all readers need to obey.

The style of the creation story

Within these first verses readers are introduced to a distinctive biblical literary style that, in some ways and to varying degrees, was emulated by later biblical writers. In Genesis 1:2, for example, a “special word” is used, or better, an ordinary word is used in a special way.

The Hebrew word rûaḥ can signify one of several meanings depending on context. Here it seems to mean spirit—“the Spirit of God was hovering over the waters.” In the following chapters rûaḥ is applied in other contexts that at once give it a new sense and invite readers to consider the new use in light of this context.

In Genesis 3:8 God is said to have walked in the garden in the rûaḥ of the day (traditionally, in the “cool” of the day). If rûaḥ here means windy, then perhaps cool of the day or evening is appropriate. Still, the reader may easily think of the rûaḥ of the day in reference to the rûaḥ of God hovering over the waters in Genesis 1:2. The hiding humans and the chaotic empty world provide the contexts in which God is seeking and hovering.

In Genesis 8:1 God remembers Noah and sends the rûaḥ (wind) to make the waters of judgment subside so that Noah can again live on the earth. The fact that rûaḥ is sent by God to clear the waters for human life on earth to resume and that previously the rûaḥ of God hovered over the unformed and unfilled world prior to the creation days invites readers to compare and consider this word in a special way.

The dual imagery of the flood and the wind—judgment and new beginning—is similar to the imagery of Israel’s salvation from the Egyptians at the sea in Exodus 14. There God sends an east wind ( rûaḥ ) to provide deliverance to Israel and uses the waters to destroy his enemies.

The narrative of the sea crossing in Exodus uses imagery from Genesis 1 in order to depict the theological significance that God is creating a nation for himself (Gen. 1 language in italics):

“Then Moses stretched out his hand over the sea, and all that night Yahweh drove the sea back with a strong east wind [ rûaḥ ] and turned it into dry land. The waters were divided, and the Israelites went through the sea on dry ground, with a wall of water on their right and on their left” (Ex. 14:21–22).

The imagery here can also be thought of in terms of “denotation” and “connotation.” The narrative of the sea crossing denotes or refers to the acts of God to save Israel from the Egyptian threat. Yet, the specific language used to tell the story of the sea crossing connects it by its imagery with the account of creation in Genesis. Thus, the sea crossing narrative connotes God as the Creator of his nation .

Genesis’ textual depth

Many biblical words are used in special ways that both reveal a need for close reading and show a depth, another dimension, to the text. This textual depth is among the reasons that ancient biblical interpreters—before and after the New Testament era—considered the Bible a cryptic writing with subtle and hidden meanings.

In a manner similar to the use of special words, Genesis 1:1–2:4a begins the biblical precedent for special numbers. The seven days set a pattern for a complete week—God finished his work and rested. Thus, in the biblical writings, seven often signifies completion or perfection.

In the following chapters of Genesis other numbers become special, such as three, ten, twelve, and forty. The special numbers become part of the fabric of classic biblical style. The use of special numbers invites readers to reflect on the later events in relation to earlier ones. The forty years that Israel was wandering in the wilderness, for example, encourages the reader to compare it to the forty days of rain in the flood narrative.

The use of special words and numbers are among the many distinctive characteristics of biblical narrative that begin in Genesis 1. The narrative style—somewhere between prose and poetry—displays:

  • Rhythmic lines
  • Characteristic repetition
  • Symmetrical imagery
  • The manifold use of “and” to connect lines and scenes
  • Frequent intertextual allusions
  • Earthy symbolic language

The literary features effectively create a narrative almost poetic with its intertwined realistic and surreal qualities so familiar to biblical readers. Later biblical narrators emulated, whether by intention or otherwise, many of these literary characteristics, always with their own flair, in such a way that their writings “sound like” the Bible .

What does it mean to create: the creation days

The creating days themselves demonstrate the significance of the entire story. Throughout chapter 1 there is a repetition of “God” plus verb—the fourfold repetition in Day 1, for instance: “God said,” “God saw,” “God separated,” “God called” (1:3–5).

The rhythm of God-plus-verb demonstrates several things: the power of God’s word; the relationship between God and creation, namely, the dependence of creation on God and God’s power over and ownership of creation; God’s interest in measuring the character of creation (i.e., “God saw that it was good”); and so forth. Above all else, the reader is confronted by God the Creator.

What does it mean to create? Whatever it means to form and to fill is synonymous with creating in the context of Genesis 1. To understand the Creator, therefore, one must comprehend what it means to form and to fill. In the first three creating days God formed the realms for existence in this world—light and darkness, skies and seas, land and vegetation. During the next three creating days God filled these realms successively with celestial lights, birds and marine life, and the land animals and humankind. The six creation days demonstrate, among other things, the power of God’s word to order and to grant life.

The first three creation days expose the difference between unformed and formed, chaos and order. The difference is separation. To create, in these cases, is to separate. The light was separated from the darkness, the skies from waters, and the land from the seas. Without grasping the essence of order as separation, the call to be holy, to be separate toward God, in Leviticus will not be rightly appreciated. The holiness required of worshipers is the basic characteristic for relating to the Creator.

The fourth, fifth, and sixth creation days likewise display the difference between unfilled and filled. The difference, in large part, is life. To grant life, or to fill realms with life, is, in these instances, what it means to create. The realm of illumination was filled with life-sustaining cosmic lights (these lights also function as time separators; thus the fourth day is transitional), the skies with flying beings, the waters with aquatic creatures, and the land with terrestrial beings. The Creator is the life-giver.

By conceiving of creation as forming and filling, separating and life-giving, the tools are in hand for uncovering the meaning of judgment. To be specific, to die is at once separation and life-losing. Death is the effect of the anti-creational acts of sin . Death is not separation to form but from form. It does not give but takes life. Therefore, the death that comes from defying God’s commanding word contradicts creation. Life, by analogy, is to accord with the word of God. When the nature of creation and judgment is recognized, the oneness of God as Creator and Redeemer comes into sharp relief.

Where does humanity fit in creation?

The story of the creating days not only reveals the relationship of God and the created realm and the meaning of creation itself, but also the place of humanity within creation. Specifically, creation is viewed in human-centered terms; the created realm itself tells of God’s grace toward humankind. The creation is the home or context for human life. Human beings make sense within their realm, namely, the creation of God. The human-centered view of the created world can be seen in the case of each of the six creation days. I will illustrate the human-centered orientation of the fourth day. On the fourth day according to Genesis 1, God created the celestial lights. The entire description is geocentric.

The earth-centered viewpoint of the fourth day is the opposite of the modernist perspective of the nineteenth and twentieth centuries. The “objective” perspective of modernity saw the rather ordinary star that is our sun as located in a remote area of the rather unexceptional Milky Way galaxy, which is one of billions of such galaxies.

This is one of the points made in the 1997 motion picture Contact , based on the late Carl Sagan’s book. Three times during the movie lead characters say something to the effect, “If human beings are the only life in the vast universe, then it sure is a waste of space.”

The objective view from “out there” makes the earth seem inconsequential within the universe of planets and stars and galaxies. One of the biblical poets, by contrast, reflecting on Genesis 1, marveled at God’s grace toward humans given the enormity of the skies and the celestial lights: “ When I look at your heavens, the work of your fingers, the moon and the stars that you have established; what are human beings that you are mindful of them? . . . . You have given them dominion over the works of your hands; you have put all things under their feet” (Ps 8:3–4a, 5 NRSV).

The vantage point of the fourth creating day is that of the earth-dwellers—“from here.” The great lights are those that rule the earth days and the earth nights, namely, the sun and the moon. Even describing the cosmic lights in terms of “day” and “night” is an entirely earth-centered point of view. The stars, moreover, are regarded according to their function of measuring the earth-dwellers time.

“And God said, ‘Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, and let them be lights in the dome of the sky to give light upon the earth.’ And it was so” (Gen. 1:14–15 NRSV; italics added).

By interpreting creation in a human-centered manner, the stage is set for the entire biblical drama. The story unfolds from this beginning. It is the story of humankind within the human world—both created by God—and their progressive relationship with the God who speaks, creates, evaluates, and gives.

Comparing humans to the rest of creation

On the sixth day God made land animals after their kind and humankind in his own image and likeness. The phrases “after their kind” for animals and “in his image” for human beings underscore the categorical difference between humankind and all other created beings—the unique ability to relate personally to God.

Although God prohibits making images of himself in the Ten Commandments, he made humanity in his image. Human beings reflect and represent God in a special sense. Their creational design defines them according to the Creator. This image is displayed vertically in responsible dominion over the creation and horizontally in mutual social relationships.

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Then God said, “Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.” So God created humankind in his image, in the image of God he created them; male and female he created them ” (1:26–27 NRSV; italics added).

The two great commandments—love God and love others—are direct implications from and applications of humanity’s being created in the image of God. Because humans are created in the image of God, it is their intrinsic responsibility to love him. And because all other human beings are created in his image, it is each one’s responsibility to love others as oneself.

The great commands of Leviticus and Deuteronomy are the natural extensions of creational design .

Human responsibility toward creation

Beyond the responsibility humans have toward their Creator and toward fellow humans is their responsibility toward the rest of creation. Humankind is related to but distinct from the Creator and the creation at the same time.

Human beings are creatures among other creatures who live within the created realm. Yet with respect to dominion, humans are responsible to rule over the other creatures by virtue of humankind’s distinction of being created in God’s image. Humans are creatures, but not like any other because they are like God. The idea of image signifying dominion was part of the ancient Near Eastern idea that statues or images of a king could be used to mark or define the realm of his domain. It is in this sense that humankind is the Creator’s royal representative ruler on earth. Human beings are the lords of creation because they are specially created in the image of God .

The creation days move in a direction. They move toward the seventh day, the day of God’s rest. The nature and significance of time itself is thus defined. Time is measured in earth days and counted in sevens or weeks. Each week moves invariably toward its completion—the sabbath. The perpetual repetition of celebrating the day of God’s rest provides a constant reminder of the human place within the world. Humankind lives in a world created by God, forever moving toward the day of God’s rest.

The creation story provides history’s backdrop

The biblical story, thus, begins with the human world created by God. Genesis 1 defines the manner in which the story is told and the way to hear and read the story. Moreover, the beginning provides the cosmological backdrop against which the rest of the story—the book of Genesis, the Torah, and the Bible—unfolds.

The events narrated in the remainder of the biblical story did not just happen in a remote historical context. They happened within the context of the entire human world, the world God created by his word. Because the beginning of the story is God’s creation of humankind within the human context, the story line is, in some way, about the relationship between God and humankind as they exist within his creation.

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Creation Myth Essay

Myth still remains one of the major links that merges the different cultures and religions from various ethnicities. “The Creation of the Titans and the Gods”, as well as “The Creation, Death, and Rebirth of the Universe”, are among the many creation myths that highlight these combinations. Throughout history, myths have created various similarities and differences between the cultures and religions of the world. Man – the common principle in myths, illustrates that man was produced exclusively for the pleasure of the Gods. Since the dawn of civilization the existence of myths had been recorded and narrated in order to praise the Gods that had blessed them with life. Marduk explains that he created Man with the Gods to assure admiration …show more content…

The passage from “Enuma Elish” reveals that water was a precious element to the Balbylonians; it was difficult to find water because they lived in such dry and barren land. In Babylonian culture, Titmat became the Earth , which literally made her, Mother Earth, therefore making the land and agriculture important to the civilization. “The Creation of the Titans and Gods” shows that the people of Greece were abundant in agriculture thanks to Zeus; although Mother Earth and Zeus are not the same, they had the same value in society and that they had created the land the people lived on. Not only were the land, water and agriculture important in society, but also the society and structure itself was a growing matter. The myth, “The Creation, Death, and Rebirth of the Universe ” tells of a message that was sent throughout the people of India about their roll in society. In order for one to be the best of their abilities, they must work within their social cast and not be removed from said placing. In a Chinese teaching, called “The Creation of the Universe and Human Beings”, the people believed in the wealthy and the poor; “The people whom Nu Kua had fashioned by hand from the rich yellow earth of the riverbed were high-born, wealthy, and intelligent. But the people who had fallen in drops from her rope were low-born, poor, common folk.” Countless of creation myths make use of their tales to furnish their evident society or culture a perceptive or reasoning

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Since the beginning of time, societies have created stories to explain the mystery of the origin of man and the universe. In the Babylonian text, Enuma Elish and the book of Genesis-which originated in the same part of the world-one finds two very different stories about the creation of man. These two creation stories contrast the two societies that created them: the chaotic lives of servitude of the Babylonians and the lives of the recently freed Jewish people.

Comparision of Genesis with Other Creation Mythologies Essay

We all know that our mothers and fathers gave us birth, and grandmothers and grandfathers gave our parents birth. However, what about the beginning? What does the beginning look like? Who created the sky, the earth, the mountains and rivers, the plants, the animals, and the human beings? How was the world created? What happened to the creator? These questions have puzzled and are asked by every people. However, no one has yet found the answers, and I have heard people saying that the creation of life is as impossible as the natural creation of an airplane from a stack of waste. With the willingness of knowing the self, ancient people tried to create mythological stories

The Creation Of A Creation Story

A creation story is a supernatural story or explanation that describes the beginnings of humanity, earth, life, and the universe. Religion plays a significant role in the establishment of Creation for both the Native Americans and the Puritans. “The people known collectively as the Iroquois were made up of the Mohawk, Seneca, Oneida, Onondaga, and Cayuga nations.” (Cusick 21) “The Iroquois creation myth exists in some twenty-five versions.” (Cusick 22). However, there was no concrete indication from a Native American that coincides with the Iroquois’s belief as of how and when the creation of the world began until David Cusick, transcribed and translated an Iroquois cosmogonic myth in the nineteenth century. David Cusick became the first Native American to record on Atotarho. Grounded in nature the Iroquois religion portrays the natural foundations of the world and continue to believe that all things/people should live in harmony. The Iroquois believes that The Great Spirit would indirectly guide the lives of ordinary people and opposed that The Great Spirit and other forces of good were Evil Spirit and other lesser spirits responsible for disease and other misfortune. Corn, beans, and squash were referred to as the three sisters and thought of as deities or spiritual beings. The Iroquois believed that ordinary humans could not communicate directly with Great Spirit but could do so indirectly by burning tobacco, which carried their prayers to the lesser spirits

Essay about Creation Science

Creationism is a religious metaphysical theory about the origin of the universe. It is not a scientific theory. Technically, creationism is not necessarily connected to any particular religion. It simply requires a belief in a Creator. Millions of Christians and non-Christians believe there is a Creator of the universe and that scientific theories such as the the theory of evolution do not conflict with belief in a Creator. However, fundamentalist Christians such as Ronald Reagan and Jerry Falwell, have co-opted the term 'creationism' and it is now difficult to refer to creationism without being understood as referring to fundamentalist Christians who (a) take the stories in Genesis as accurate accounts of the origin of the universe and

Mythology: The Sages And The Great Shiva Purana

A myth goes beyond the science and explains the unexplainable, the origin of being, the significance of our existence, and an exposure to the emergence of humans and a whole creation of the world. Myths are the beliefs and tradition that urges people to follow a certain path and value the unknown, it’s an explanation and a message conveyed by deities to their followers. Their theme may vary from culture to culture, but their classification remains the same as they demonstrate a convincing pattern regardless their origin from different religions, geography, or culture. A comparative mythology study of Joseph Campbell classifies these myths as mystical, cosmological, sociological, and the physiological. The Great Shiva Purana genre, which focuses

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Essays on Creation myth

We found 15 free papers on creation myth, essay examples, comparison and contrast poem both joy harjo and yusef komunyakka.

Creation myth

Both Joy Harjo’s poem Perhaps the World Ends Here” and Yusef Komunyakka’s poem “Facing It” represent attempts by the poets to create a central symbol within a specific poem that can hold a vast number of associations, from the familial to the multinational. By imbuing inanimate objects such as a kitchen table or war memorial…

Polynesian Mythology

“Things born from darkness are darkness; Things born from light are lightness.”~ Ku (Mythome) Dust and smoke can be seen in the distance of a cloud less sky. The smoke, coming from the mountain intrigued Pele who had been following the brightest star northeast. Pele, the goddess of fire, lightning, wind, and volcanoes new at…

Comparing the Similarities and Differences Between the Nebular Hypothesis and the Six Day Creation

The topic of the original creation of the earth is one that is heavily debated. There are two major theories as to how the earth was created: the nebular hypothesis and six day creation. The nebular hypothesis is almost always connected to the old-earth perspective where as six day creation is almost always associated with…

The Berdache Tradition Short Summary

Walter L. Williams Summary             Modern society recognizes only two distinct genders: male and female. This is not the case among many American Indian Societies because there exists among them a diversity of sex roles beyond the traditional definition. The berdache tradition is one proof of the existence of something considered as a diverse rather…

The Greek Word Cosmic, Means “Order and Harmony”

The Greek word cosmic, means “order and harmony” in the world, and on a more broad level, the universe. Opposite to “cosmic” would be “chaos”. Cosmic presupposes the concept that all of the universe is collaborating in the still, evolving creation of everything that is. So, merely by its existence, every element of nature performs…

What Is the Difference Between Myth and Theory?

What’s the difference between myths and theories? Well that’s an easy question to answer isn’t it; myths involve fiction while theories involve facts, we should not make any parallels between science and superstition. There, we’ve answered the question, or have we? Although many people will agree that myth and theory are two totally different things,…

Creation Myths in Ancient Cultures

A myth is a representative story of how our universe was created and how people first became to occupy the world. Depending on which societal or cultural group tells their individual myth, all stories are told to have symbolic, metaphorical, and literal truths behind them. A commonality amongst each group is that, typically, a myth…

The Creation Myth in Greek Mythology

Greek Mythology

The creation myth is a symbolic narrative of how the world began and how certain beings came to inhabit it. The Greek mythical version of this narrative was created by the Greeks to explain the things that happen I nature that they could not explain, so they used gods’ goddesses and other mythical beings to…

Creation Myths in World’s Religions

Creation myths are connected with religion because that is how the earliest human beings thought, with dreams and reality intertwined and meaning picked from anywhere that seemed suitable at the time, with no particular attempt to find something better. Myth were a way to explain their rituals and/or ceremonies and rituals achieved mythical explanations. The…

Creation Myths in Documentary “Creation”

Human Activities

Myth archetypes are a very important part of our lives tracing way back to our ancestors. The three major creation myths are aetiological myths, historical myths, and psychological myths. All three of these different myths are what helps the creation myth to be made and understood. With each creation myth one of the three will…

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Essay On Creation Myths

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Compare and contrast genisis vs. native american myths.

How did we get here? What higher being created us? There are many sides to this question; there are many answers. How do we know which one is true, we don't, we just know that we have to believe in what we think is true and have faith that, that is what really happened. The purpose of this essay is to distinguish the similarities and differences between two of the most common creations here in the United States of America. This essay is about Genesis vs. Native American Myths.…

The Creation Story Of The Cree Tribe

The creation story of the Cree Tribe shows us their belief about how all the animals and humans were created, and also how humans are guided to the right thing. Most beliefs and themes of creation myths can be found as the same from multiple religions and faiths.…

Pan Gu Myth

All throughout history many cultures and civilization have had their own understandings of the world and its creation. These cultures seek to explain how everything in this world was created through creation myths. The two myths that will be compared are the Hindu myth of Purusha and the Chinese myth of Pan Gu. Both myths share many similarities and differences. One key similarity is both myths are considered etiological, because they answer the question of our origination.…

Western Culture Myth Essay

Considerable attention is given to a specific set of myths: those stories that deal with the creation of the world. Cosmogonic myths try to resolve the problem of man's search for meaning in existence“. Accounts of the beginning of the world are the quintessential form of myth” (Paden, 1994, p. 85). Different stories of creation are evidence of different worldviews. Hopi and Japanese creation myth deals with the origin of human kind. While they both narrate how the world and human being were created, they utilize different metaphors. The Japanese myth imagines chaos at the beginning. Earth and heavens came together to create harmony. Cosmos and order were brought where disorder and infinite operated. Void was filled and many divinities appeared. They were created in order to organize and “preside over the land, sea, mountains, river, trees and herbs” (Japanese Creation Myth). For Hopi, gods…

The Nature of the Dreaming

The past lives on in ceremonies and rituals that have been passed down by word of mouth from generation to generation • Holds the Aboriginal view of creation (the beginning, the creation of life, birth of humanity) Origins of the Universe • The Dreaming details the origins of the universe – world order comes from all those events in which the Ancestral Beings travel and transformed themselves into sites • Stories, songs, art and ceremonies recall these journeys THE FOUNDATION OF ABORIGINAL RELIGION IS IN THE DREAMING STORIES OF CREATION Before time began there was only a formless mass of dark and featureless matter DID YOU KNOW...…

Cosmic Creation Myths Across Cultures

The term creation myth can be perplexing because the word doesn't enchantment out what is fashioned. Creation myth refers to whichever the formation of the cosmos or the formation of mankind and theology. In Greek legends, the conception of the planet begins with the formation of the different teachings of Gods. In this case, Gods refers to the character that tricks the Earth until the genuine Gods, the Olympians approach.…

The Cheyenne Myth: A Comparative Analysis

The different stories about how the world was created between numerous diverse cultures are called origin myths, which are stories that explain how things came to be and are probably the first stories human beings told. There are many similarities and differences between the Cheyenne Myth, “How the World was Made,” and the Hebrew Story, “In the Beginning,” that show how each culture views its’ God and humanity’s relationship to each of these. While both stories have animals being created before the humans, it shows the power of a greater being which is perceived differently for how they each treated the animals or humans and how they created the earth.…

Creation Myths Vs Greek Mythology

Each religion found a way to explain the origins of both the world and themselves. Many myths seem share different origins and reasons why nature and other parts of the world came into being. Such myths also have a “creator,” and a “void.” Aside from that, some myths in similar areas of the world share a concept of hieros gamos and utilize it within the creation stories. Finally, some of the creation stories share similarities beyond their creators and abysses at the beginning of time.…

aboriginal spirituality

The Aboriginal people believe in myths but do not have faith in a creator. Instead, they believe in a spirit world, they say that after death there is another world beyond, they trust in ideas of reincarnation. The spirits are active in this world but they also live on in a world after death. The Aboriginals use rituals as a way of communicating between the two worlds. Communities or tribes gather to take part in dances, story telling, art making and other practices. They group for these rituals at sacred sites, these are places or areas that hold great significance for the Aborigines. These fascinating beliefs are very deep and complex views of how the cycle of life on our Earth occurs.…

Aboriginal Spirituality - 1

For some 40,000 years the framework for Australian Aboriginal spirituality is their belief that all objects are living and share the same soul or spirit that Aboriginals share. The basic Aboriginal spiritual belief is invariably about the land Aboriginal people live on. ‘This belief is ‘geosophical’ (earth-centered) and not ‘theosophical’ (God-centered)’ ("What is Aboriginal spirituality? - Creative Spirits", n.d., p.1). This means that Aboriginal spirituality is inextricably linked to the land on earth, they say “it’s like picking up a piece of dirt and saying this is where I started and this is where I’ll go”. (S knight, page 1 – www.creativespirits.com) The land is the means of everything, their food, their culture, their spirit and identity. They do not own the land of this earth, the land owns them. ‘The land is their mother, their mother is the land. Land is the starting point to where everything began’ . (S knight, page 1 – www.creativespirits.com) Aboriginal people make no distinction between the secular and spiritual life. Aboriginal spirituality is a total way of life, with their total regard and respect of the land as the centre point of their spiritual existence.…

Alternative Views of Origin Of Life (Different cultures)

­Aboriginals: Dreamtime; great supernatural beings existed in the dreamtime and created the Earth and everything in it­Greek: Aristotle's ideas that the whole universe had a hierarchy and that it started from rocks, up through plants and animals, to humans, and finally to God.…

Creation Myth Essay

There are many different creation myths from different religions and different cultures. Two of the many creation myths are the creation myth of Genesis and the creation myth of India. Although these are both creation myths there are still some similarities and some differences between the two. The similarities between the Genesis and India creation myths are that both of the creators are benign and both of the Gods are supreme while the differences between them are that the reasons why man was created were different and the creations are accomplished in different ways.…

Genesis vs. Iroquois Creation Myth

All different cultures have their own creation stories, mostly all containing the elements of a Higher Power of some sort, how the power created the world, and the creation a human man. The Christian belief in the Genesis story has these key elements , as does the Iroquois creation myth, The World on the Turtle's Back. Although these two creation stories share similarities, they also have some stark contrasts. These contrasts include, how the two cultures of the Native American Iroquois tribe and then Christians view life and aspects of good and evil, the way each culture views nature and the impact that has on their culture, and finally the way the Christian God and the Iroquois gods are portrayed to humans.…

Cosmic Creation Myths Paper

After reviewing and researching the many creations of Myths I have finally narrowed it down to two creations that are excite me to tell you about. Egyptian creation, starting from a creation of water, and Inca creation, a creation starting from a bright burning ball of fire we call the sun. I will give insight to how each Myth was created and compare the creators as well as give you my thoughts and findings of their similarities and differences.…

Evaluate Functionalists Views on the Role of Functions in Society Today

Durkheim researched into the Aborigines in Australia in 1912. The native Australians, believed in Totemism, the belief in worshipping objects with divine properties, such as plants and animals. The Australian aborigines carried out many religious ceremonies to worship their totem, which is an example of collective consciousness securing social solidarity as the tribe were brought together to worship as a group. Durkheim definition of religion was split into two parts: the Sacred, which consisted of all things Holy or spiritual, and the Profane, the ordinary things. The Aborigines’ ultimate holy object which also was seen as a place of worship was the Ayres Rock. Durkheim found that the Aborigines were divided into several clans, and each clan worshipped their designated totem, which performed as their God. Durkheim argued that having religion provided a set of moral beliefs which shapes collective conscience within society.…

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  1. Mesopotamian Creation Myths

    April 2009 Stories describing creation are prominent in many cultures of the world. In Mesopotamia, the surviving evidence from the third millennium to the end of the first millennium B.C. indicates that although many of the gods were associated with natural forces, no single myth addressed issues of initial creation.

  2. Creation Myth Essay

    Topic 1 Creation Myth Essay; ENG-360KJones WK 3 - Book Analysis Essay; ENG-360KJones WK 6 - Narrative Essay; ENG-360KJones WK 8 - Essay on poets; ENG-360KJonesWK 7; ENG-360KJonesWK 1; Related documents. UNV-103 - this is something; ENG-360-Analysis Essay; SEC-350 RS T1 SEC-350 Unwrapping the ELA Standards (sam)

  3. 53 Creation Myth Essay Topic Ideas & Examples

    3 min Table of Contents 🏆 Best Creation Myth Topic Ideas & Essay Examples Creation Myths: Theories of Myths This longing to explore on the nature of creation through vivid accounts or tales, prompted the materialization of way of life and custom which in the long run led to formation of religions and subsequent […] Hindu Creation Myth

  4. 111 Creation Myth Essay Topic Ideas & Examples

    To help you get started, here are 111 creation myth essay topic ideas and examples: The creation myth of the Aztecs: a reflection of their warrior culture. A comparative analysis of creation myths from different Native American tribes. The role of animals in creation myths: a cross-cultural perspective. The creation myth in Hinduism: the ...

  5. Creation myth

    This centring and orientation specify humanity's place in the universe and the regard that humans must have for other humans, nature, and the entire nonhuman world; they set the stylistic tone that tends to determine all other gestures, actions, and structures in the culture. The cosmogonic (origin of the world) myth is the myth par excellence.

  6. How to Write Your Own Creation Myth

    Dec 26, 2022 7:50 PM EST Tips to create your own creation myth Canva Creation Myth Ideas If there is one thing I've learned about writing fantasy, it's that you need to know absolutely everything about the world you create. This ranges from the forest your main character walks through to the 'old war' that your mentor frequently refers to.

  7. Creation myth

    Definitions Structure of the world, according to Finnish mythology Creation myth definitions from modern references: A "symbolic narrative of the beginning of the world as understood in a particular tradition and community.

  8. Creation Myth Essays: Free Examples/ Topics / Papers by

    Essays on Creation Myth Essay examples Essay topics General Overview 12 essay samples found 1 Creationism and Evolution: an Academic Evaluation 1 page / 522 words When it comes to the origin of life, creationism and evolution stand out for their differing views.

  9. Creation Myth Essay Topics

    Lesson Course 3.2K views Topics About Specific Myths Choose one creation myth to focus on. Write an essay describing the problem in this myth, and how the problem or conflict led to...

  10. Ancient Egyptian Creation Myths: From Watery Chaos to Cosmic Egg

    In this essay for Glencairn Museum News, Dr. Jennifer Houser Wegner, Associate Curator in the Egyptian Section at the Penn Museum, introduces us to the fascinating subject of ancient Egyptian creation myths, including the cosmological context for a number of objects in Glencairn Museum's Egyptian gallery.

  11. Creation Myths Essay

    In the myth, The Creation of the Universe and Human Beings, the creation of earth is explained through two gods that essentially "fashioned" heaven and earth, as well as a goddess named Nu Kua that created human beings. Throughout this story there is a common theme of creation, and the explaining 512 Words 3 Pages Decent Essays Preview

  12. Creation Myth Essay

    Open Document Creation Myth In the beginning… There was only water and bare, empty land. In the center of this nothingness was a great mountain. This mountain stood tall and proud and it reached all the way into the heavens. At the very top of this mountain lived a pair of every kind of animal. In the center of this heaven grew a tree.

  13. How To Write A Creation Myth in 10 Steps

    A creation myth is a symbolic story that explains how the world and everything in it was created. Creation myths are found in nearly all cultures and religions throughout history. They help make sense of where we came from and why the world is the way it is.

  14. Essay On Creation Myth

    Essay On Creation Myth 853 Words4 Pages Since the existence of human beings, there have been creation myths to explain how life existed on the planet. These creation myths have a huge impact on how people view utopia. Nearly every culture or society has its own creation myth, which is just a version of how humans came to exist on the planet Earth.

  15. Creation Myth Essay Examples

    What Is the Relevance of Creation Myth Essay Examples? A creation myth is a symbolic story about the origin of the world and everything in it. Based on religious belief, every nation has its explanation of the world's genesis.

  16. Creation Story Essay

    A creation story is a supernatural story or explanation that describes the beginnings of humanity, earth, life, and the universe. Religion plays a significant role in the establishment of Creation for both the Native Americans and the Puritans. "The people known collectively as the Iroquois were made up of the Mohawk, Seneca, Oneida, Onondaga ...

  17. Essay About Creation Myths

    1223 Words5 Pages Since the existence of human beings, there have been creation myths to explain how life existed on the planet. These creation myths have a huge impact on how people view utopia. Nearly every culture or society has its own creation myth, which is just a version of how humans came to exist on the planet Earth.

  18. Understanding the Creation Story from Genesis

    Human beings make sense within their realm, namely, the creation of God. The human-centered view of the created world can be seen in the case of each of the six creation days. I will illustrate the human-centered orientation of the fourth day. On the fourth day according to Genesis 1, God created the celestial lights.

  19. Topic 1 Creation Myth Essay

    Creation Myth Essay. Sara I. Aguirre Grand Canyon University ENG - 360 Ken Schlinger April 9, 2023. The first Christian settlers thought that Native Americans religious beliefs were quite different from their own, but by contrasting Genesis with a well-known Native American creation myth known as "The World on the Turtle's Back," it is possible to see that both religions share ...

  20. Creation Myth Essay

    Creation Myth Essay Good Essays 1019 Words 5 Pages Open Document Myth still remains one of the major links that merges the different cultures and religions from various ethnicities.

  21. Creation Myth Story

    Essay wendy olalde professor nereim eng 360 may 29, 2022 creation myth story genesis and iroquois creation stories god and iroquois indians play huge parts into Skip to document University

  22. ⇉Free Creation myth Essay Examples and Topic Ideas on GraduateWay

    Polynesian Mythology. Creation myth. Mythology. Words: 375 (2 pages) "Things born from darkness are darkness; Things born from light are lightness."~ Ku (Mythome) Dust and smoke can be seen in the distance of a cloud less sky. The smoke, coming from the mountain intrigued Pele who had been following the brightest star northeast.

  23. Essay On Creation Myths

    Essay On Creation Myths View Writing Issues File Edit Tools Settings Filter Results Creation myth are mythical views of the begin of the world. they usually have the core values in the creation myths. the core values can be express by their religious, ritual, or by their community.