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“In the Beginning …” and “Long, long ago …” began the théogonies of creation myths that were composed by the primordial peoples who, in observing the celestial patterns in correspondence with the seasonal changes in their habitat, concluded from these extrinsic evidences theories of creation of the cosmos, flora and fauna, and especially of humankind. These myths became the foundations that shaped the distinct cultural worldviews, mannerisms, and rituals that their belief systems would dictate. There were gods that were personal and dwelt among humankind, gods that dwelt in the heavens, and a pantheistic god that is believed to reside in everything. Globally, the creation myths have a myriad of origins and important characters, yet similar motifs are evident. This entry examines analogous themes and will initiate each creation section with a passage from Genesis, as a bellwether creation motif, being one of the most recognized of creation legends.

Darkness, Divine Chaos, and the Primordial Gods

In the beginning … the earth was without form, and void: and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light… and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. (Bible, King James Version, or KJV)

The Romans tell of Chaos, the shapeless form of the four elements—water, fire, air, and earth—before the beginning of time; when these elements finally separated, the result was the formation of Janus, the “god of gods.” From China, the gods Yin and Yang were the first to form from the hun dun or shapeless vapors; with the remainder of these vapors Yin and Yang created the universe and humans. The Hopi legends recount how the entirety of existence was endless space and the sun spirit; the sun spirit formed the earth from himself and endless space. The Mayans' “Book of Counsel” tells that there was silence in the beginning prior to creation. The Taoist Chuang-Tzu describes the subde stages of “Being” there was: “Not-Yet-Beginning-to-Be-Non-Being,” and “Not-Yet-Beginning-to-Be-a-Not-Yet-Beginning-to-Be-Non-Being,” and how “suddenly” the vitality of Being and Non-Being came to pass. A New Zealand Maori chant tells how everything emerged from a void origin. The Taoist Lao Tzu wrote of an unknown thing, “confusedly formed,” with the potential of being the mother of worlds. In the Slavonic legends the dual forces of positive and negative created Byelobog the Black God, and Chernobog the White God. To the Haidas of the Pacific Northwest (of the U.S.), the Supreme Being is called “The-Light-of-the-Shining-Heavens,” while the Incas call it the “Hidden-Face-of-God” and the Iroquois call it the “Old-One-in-the-Sky.” To the Hebrews, the name of God is so revered that it is unspeakable; in writing, the consonants JHVH were arranged to denote God. An Inuit legend describes Raven as being the creator, yet it is the Sparrow that not only accompanied Raven throughout the creation processes, but was there from the inception; while the Inupiaq of Alaska tell of the Primevous Shaman that created Raven the god-man, Raven who became a creator in his own right and transformed into a bird. In Siberia the Chukchi call the Reindeer Being their Creator. The Evenks have two names: Amaka the guardian for humans, and Ekseri who oversees the animals. The Korean Supreme Being is Hanullim, the “ruler of heaven.” In Australia the Aboriginals recognize the “All Father,” which goes by several names depending on location, and/or the “The Great Mother” or “All Mother.”

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